When will I become enlightened? (sutra)

O, how we cling to form, finding it pretty

Thus have I heard. At one time the Blessed One (the Buddha) was dwelling in Savatthi and said: "Meditators, I declare [this Teaching/Dhamma] is for one who knows and sees that there is a way to the end of the defilements (asavas).

"For one who knows what and sees what is there an end to the defilements? [The Five Aggregates clung to as self:]

1. 'This is form, this its origination, this its passing away.
2. This is feeling...
3. This is perception...
4. These are mental formations (impulses, volitions, fabrications)...
5. This is consciousness, this its origination, this its passing away.'

"It is for one who knows and sees in this way that there is an end to the defilements.

"Even though a meditator not dwelling devoted to cultivation (bhavana, meditation, development, bringing into being) may wish, 'O, that my mind/heart might be released from the defilements through the end of clinging (craving)!' — still one's heart/mind will not be released from the defilements through not clinging. Why?

"'From lack of development,' it should be said. The lack of developing what? [The 37 Requisites of Enlightenment:]

1. the Four Foundations of Mindfulness,
2. the Four Right Efforts,
3. the Four Bases of Power,
4. the Five Faculties,
5. the Five Strengths,
6. the Seven Factors of Enlightenment,
7. the Noble Eightfold Path.

Will we just trip and fall into self-realization?

"Suppose a hen lays eight, ten, or 12 eggs. If she fails to cover them rightly, warm them rightly, or incubate them rightly, then even though she wishes, 'O, may my chicks break through the shell with beak and claw and hatch safely!' still it is impossible that her chicks will break through and hatch safely.'

"Why is that? It is because the hen has neither covered them rightly, warmed them rightly, nor incubated them rightly.

"In the same way, even though a meditator dwells not devoted to development may wish, 'O, that my mind/heart might be released from the defilements through not clinging!' still one's mind/heart remains unreleased from the defilements. Why is that? 'It is from the lack of development,' it should be said. The lack of developing what?

• The Four Foundations of Mindfulness,
• the Four Right Efforts,
• the Four Bases of Power,
• the Five Faculties,
• the Five Strengths,
• the Seven Factors of Enlightenment,
• the Noble Eightfold Path.

I should've done yoga (Dave/ACZC)

"Even though a meditator who dwells without devoting oneself to development may wish, 'O, that my heart/mind might be released from the defilements through not clinging!' still one's mind/heart remains unreleased from the defilements. Why is that? 'It is from the lack of development,' it should be said. Developing what?

1. The Four Foundations of Mindfulness,
2. the Four Right Efforts,
3. the Four Bases of Power,
4. the Five Faculties,
5. the Five Strengths,
6. the Seven Factors of Enlightenment,
7. the Noble Eightfold Path.

"Suppose a hen lays eight, ten, or 12 eggs which she DOES cover rightly, warms rightly, and incubates rightly: Even though she may not wish, 'O, that my chicks might break through the egg shells with their beaks and claws or and hatch safely!' still it is possible that the chicks will break through their shells and hatch safely. Why is that? It is because the hen has covered them, warmed them, and incubated them rightly.

"In the same way, even though a meditator who dwells devoted to development may not wish, 'O, that my heart/mind might be released from defilements through not clinging!' still one's mind/heart is released from the defilements through not clinging. Why is that? 'It is from development,' it should be said. The development of what?

1. The Four Foundations of Mindfulness,
2. the Four Right Efforts,
3. the Four Bases of Power,
4. the Five Faculties,
5. the Five Strengths,
6. the Seven Factors of Enlightenment,
7. the Noble Eightfold Path.

We made a resolution to regularly sit no matter what, and hard as it was, we stuck to it.

"Just as when a carpenter or apprentice sees fingermarks on the handle of an axe but does not know, 'Today my axe handle wore down this much, or yesterday it wore down that much, or the day before yesterday it wore down that much,' still the carpenter or apprentice knows it is worn away when it is worn away.

"In the same way, when a meditator dwells devoted to development, that meditator does not know, 'Today my defilements wore down this much, or yesterday they wore down that much, or the day before yesterday they wore down that much.' Nevertheless, one knows they are worn away when they are worn away.

"When an ocean-going ship that is rigged with masts and stays, after six months on the water, is left on shore for the winter, its stays -- weathered by heat and wind, moistened by clouds of the rainy season -- easily wither and rot away.

"In the same way, when a meditator dwells devoted to development, the fetters (bonds, samyojanas) easily wither and rot away." Source

• Dhr. Seven (ed.), Nava Sutta: "The Ship Discourse" (SN 22.101 PTS: S iii 152 CDB i 959) based on translation by Ven. Thanissaro (accesstoinsight.org, 1997), Wisdom Quarterly

Buddhism split: Mahayana emerged

(Buddha's Wisdom) Heretical new texts turn the historical Buddha Shakyamuni's Dharma (Doctrine) on its head, infusing it with the Old Vedic Religion of the Brahmins, Taoism, Hinduism, and later thought, sometimes directly opposing what Gautama Buddha taught about nirvana and samsara and many other things, including the Ten Perfections (reduced by Mahayana to six) and the 31 Planes of Existence (reduced to six)...

CIA/ISI's Taliban blew up Bamiyan Buddhas

(The Liberator) They blew up Buddha statues...and proved Buddhism right

• ISI: Inter-Services Intelligence of Pakistan
• CIA: Central Intelligence Agency (multinational, mostly serving Israel while stationed in USA)
• Buddhas of Bamiyan
• Buddhism in Afghanistan
• Buddhism in Central Asia
• The Scythians (or Sakas)

Most beautiful girl in world is Black

Symmetry, lips, eyes, supreme complexion...

At just three years old, she was called “the most beautiful girl in the world.” Here’s what she looks like now at 17.

 At just 10-years-old, she was given the title “the most beautiful girl in the world.” Many years later, many believe that description still fits her.

 

While many young girls dream of entering beauty competitions and taking home crowns, she gained worldwide attention without competing in any beauty pageants.

BGT star Alesha D pays tribute to EV in live TV rap

"Black is Beautiful" (album)

Her captivating look drew modeling agencies to her from an early age. With piercing blue eyes, long hair, a confident gaze, and full lips, she was labeled “the most beautiful girl in the world” before she even turned 10.

In 2010, she appeared in a controversial spread for Vogue that sparked debate about makeup use and the early sexualization of young girls.

It's all about their beauty and our money, right?

She also appeared on the covers of Teen Vogue and Jalouse [which emphasized her math skills, test scores, nerdy habits, and thoughtful opinions on contemporary societal issues...uh, no, they just cared about her looks, too].

• When she was 3 years old, she was named the most beautiful girl in the world

What is the cause of physical beauty?

Is British Black beauty Alesha Dixon the most beautiful? Here she is at Eurovision 2023

  

Question: Russell J. Taeza

Dear Venerables: 🙏 (*anjali mudra*). Thank you in advance 😍 for your time and guidance. 😇 In the sutras (Pali canon discourses), it is said that karma (our store of deeds) affects how we are reborn, that is to say, beautiful/ugly, wise/dull, wealthy/poor.

I have developed confidence in the Buddha’s Teaching from my own personal observations. Now, as far as my practice has taken me, from the observation of my own mind/heart, I’ve seen how this could be: EMOTIONS affect my physical appearance, particularly my facial features.

Bright feelings brighten the complexion.

I’ve observed just how the heart/mind feels when it is feeding on joy (piti) derived from kindness, compassion, and generosity. That to me is what the Buddha meant by wealth and beauty: The mind being bright, our next rebirth, our new physical form and character will tend to be pleasing.

Emotions project outward through our facial, speech, and bodily expressions so that everyone experiences them.

The real danger I find is the mind getting overcome by negative emotions. Negative emotions can become deeply ingrained when one hasn’t developed enough mindful awareness of them.

Don't tell me to "smile," Russell!!!

For example, I have a friend whose life outlook isn’t that great; negativity is so ingrained in her mind that she doesn’t notice it at all anymore. I’ve tried my best to uplift her world view but with no luck at all.

Now to me, this is what the Buddha meant by ugliness and being poor, the mind clouded, on the next birth, the new physical form and characteristics tends to be just mediocre and at worst unpleasant (not pleasing).

Don't tell me what to do, Russell. Do you, Boo.

Would it be right view, right understanding, to say that the mind, with its accumulated characteristics from previous deeds (karma), is the forming and conditioning force behind the physical body at rebirth?

This brings to memory a sutra in which the Buddha refers to the physical body as past karma. Have I approached this teaching and contemplated it correctly?

With gratitude (katanyu) 🙏, Russell

 

REPLY by Ajahn Brahmali, Feb. 26, 2015

Ajahn Brahmali | BSWA

Dear Russell: That’s an interesting point you are making, and there may well be much truth to it. Our mind is certainly powerful, and its influence is enormous. However, I think there is a tendency for people to think of the results of karma [vipaka, phala, karmic results and fruits] too much in physical terms, such as one’s physical appearance or one’s wealth.

But the really important issue is one’s mental life, and it is this that karma is really all about. We do good things and we feel good. The result is a rebirth where we feel good. Part of this can be physical factors, since there is obviously some degree of happiness to be derived from good material circumstances.

But we all know of cases of people who are wealthy have miserable lives, including depression and all sorts of personal problems. If we are truly depressed, how much use is our wealth to us? With metta. Source

• Nirvana (Buddhism), Ajahn Brahmali in Wikipedia
• She let the world mock her so her children could eat
• Woman with 800 tattoos shares new photo of herself without any ink. She has completely covered up all of her tattoos, and the contrast is striking
• A Little Britt of Fun, March 1, 2026; Russell and Ven. Brahmali (SuttaCentral.net); Ananda (Dharma Buddhist Meditation), Dhr. Seven, Jen B. (eds.), Wisdom Quarterly

Some friends save, others destroy us

• Some friends save us, others destroy us | Buddhism with Venerable Gotami
• The Buddha's Guide for Lay Buddhists (Sigalovada Sutta)
• Wisdom Quarterly: The Buddha on toxic relationships

Quest to Awaken: Dhamma Earth, Asia

Dhamma Eart began in 2008 as a simple Buddhist meditation hermitage nestled in the forested region of Kuching, Malaysia.

Over the years, it has blossomed into an international ecosystem dedicated to Dhamma learning, service, and community building.

Today, its Buddhist monasteries can be found in Kuala Lumpur (Malaysia), Dhampus (Nepal), and Penang (Malaysia), serving as sanctuaries for practice, wisdom, and compassion.

• Dhamma Earth 法域
• Buddhism in Malaysia

This Dhamma ecosystem provides various platforms for people of all ages, backgrounds, and levels of spiritual development to benefit from the Buddha’s Teachings.

Dhamma Earth aims to nurture holistic well-being—physically, emotionally, and spiritually—through a dynamic Dhamma ecosystem structured around four key pillars:

1. MEDITATION
2. EDUCATION
3. HEALTH AND WELLNESS
4. SOCIAL WELFARE.

The Dhamma Earth ecosystem is dedicated to the growth and transformation of all. We invite you to be part of this journey. Explore more about Dhamma Earth

Buddhist Meditation Hermitage

Dhamma Earth offers a structured meditation training based on the teachings of the most Venerable Pa Auk Sayadaw (Dr. Bhaddanta Āciṇṇa), as practiced in Pa Auk Forest Monasteries.

The meditation course is based on the Buddha’s systematic instructions from the Pali canon (Tipitaka) and its Commentaries (tika), focusing on the Threefold Training:

1. Virtue (sīla, morality): the foundation of ethical living
2. Stillness (samādhi, concentration): the cultivation of a focused mind
3. Wisdom (paññā, knowing-and-seeing): the development of insight

Dhamma Earth monasteries welcome practitioners year-round for meditation practice and scheduled retreats. As the Buddha taught, the gift of Dhamma (the Teachings) is the most precious gift. In this spirit, all meditation retreats at Dhamma Earth are offered free of charge, supported by the generosity (dāna) of donors who wish to help others experience the path of awakening.

DHAMMA EDUCATION

Dhamma Earth believes that Dhamma education should be engaging, accessible, and meaningful for all. Local educational initiatives span across different age groups and interests, including:

• Dhamma classes and camps for children, youth, university students, and young adults.
• Thematic courses in leadership, mindfulness, and creative expression
• Programs by affiliated organizations: Mangala Family, Tusita Youth, and Hai Ou – Promoting Dhamma education
• SOLID (Society of Leadership in De-Selfishness) and WISLEAD (Wisdom Leadership Society) – Cultivating leadership with wisdom
• Wisdom Light Publication Society (WLPS) – Publishing insightful books on Dhamma and beyond.

HEALTH AND WELLNESS

Out of Bihar, Magadha, India, into the world

Compassion in action is at the heart of Dhamma Earth, which strives to uplift the lives of the disadvantaged through our charities Tusita Foundation, Maha Mangala Charity of Malaysia, and Shayoung Club of Malaysia.

Future aspirations: Expanding into hospice care, elderly and disability services, counseling, daycare centers, and orphanages.

SOCIAL WELFARE

A healthy body supports a clear mind. Dhamma Earth integrates physical well-being into spiritual practice through programs that emphasize:

• Holistic health – Nutrition, lifestyle, and mindful living
• Healing and detox retreats – Combining the Buddha's ancient wisdom with modern wellness
• Mind Body Liberation Program – A free-of-charge medical therapy service offering traditional Chinese medicine and holistic therapies, incorporating Dhamma principles into healthcare to address physical and mental sufferings at the root causes.

VISION

Dhamma Earth envisions becoming a global center for Dhamma propagation, continuing to spread the Teachings of the historical Buddha and helping more beings find liberation from all suffering.

Dhamma Earth meditation retreat application

The future of Dhamma Earth includes expanding its ecosystem to encompass more charitable, educational, and health-related projects, ensuring that people at every stage of life can benefit from the Dhamma. More

• DhammaEarth.org; Yean C. and Dhr. Seven (eds.), Wisdom Quarterly

Why don't all Buddhists believe in God?

(Serene Mind) Why Buddhists do not all [necessarily] believe in God | The truth behind Buddhism

• Nontheistic religions
• Nontheism
• A God in Buddhism: Maha Brahmā
• Secular Buddhism
• Engaged Buddhism
• The many heavens and gods in Buddhism
• A judge after death: Yama, king of the dead
• Buddhist cosmology: 31 Planes of Existence
• The Divine Abidings of the Supreme (Brahma)

FREE: The 'Higher Doctrine' (Abhidhamma)

 

Unraveling the Mysteries of Mind

and Body through Abhidhamma

AUTHOR: Sayalay Susila

EDITOR: Dhr. Seven (Wisdom Quarterly)

FOREWORD: Pa-Auk Tawya Sayadaw Bhaddanta Accina

Namo Tassa Bhagavato Arahato Sammāsambuddhassa

("Homage to the Exalted, the Worthy, the Supremely Self-Awakened One").

INTRODUCTION

Unravelling Abhidhamma

"Mind leads the world" (Dhp 1). Is this really true? Only when we understand how the mind works will we truly know. Mind is something close to us yet very far away. Mind is the culprit behind all of our unwholesome karma (thought, speech, deed), yet it is also the director of all of our skillful, wholesome behavior, deeds that soothe the heart.

The study of Abhidhamma helps us gain an understanding of how the mind works, which is essential for us to lead happy and blameless lives. In Abhidhamma, the ultimate realities of mind and matter that make up this so-called "living being" are seen to be an impersonal stream of consciousness-moments and infinitesimally small particles that continuously arise and pass away utterly dependent on causes and conditions.

So the study of Abhidhamma helps the mind shed the painful illusion of there being an “I,” a permanent self persisting through all experiences.

Most of the problems of life spring from ignorance and craving associated with this “I” and the self-centeredness that is its offspring. When the mind understands that there is, in an ultimate sense, no such “I,” it will let go of intense clinging.

The truth sets us free. To be more precise, knowing-and-seeing what is ultimately true sets us free. Life’s problems suddenly evaporate. All becomes light. We awaken to truth and are freed from all forms of suffering.

This can be accomplished through a thorough study of Abhidhamma and practical meditation experiences.

The Abhidhamma Pitaka is one of the "three baskets" (tipitaka), the three divisions of the Buddha’s teachings. Abhidhamma is a combination of two terms, abhi ("higher, special, sublime") and Dhamma ("universal truth or teaching"). Therefore, Abhidhamma is the "higher teaching" of the Buddha or the "Doctrine in ultimate terms."

This Dhamma is grounded in observable truth and reality one is able to directly experience. It is not a faith or belief system. It is not a metaphysical "theory," as some portray it, but rather a systematic explanation and guide to how it is possible for earnest meditators to directly know-and-see, finally culminating in enlightenment (bodhi).

All physical and mental phenomena are fully classified and explained in the system of Abhidhamma. That is why the Theravada Buddhist tradition regards the Abhidhamma as the most perfect exposition on the true nature of existence, realized by the penetrative wisdom of a supremely enlightened ene.

Truth

Ven. Dr. Pa Auk Sayadaw

According to Abhidhamma philosophy, there are two types of truth. The first is conventional truth (sammuti sacca), which refers to ordinary concepts, such as “tree,” “house,” “human,” “you,” “me,” “person,” “body,” “being,” and so on. Such concepts are closely linked to language, culture, and conditioning.

We assume that these concepts are objective realities, that they actually exist. They seem to exist, yes, but if we were to examine these concepts closely, we would find that they in no way exist as irreducible entities. Why? They can be broken down into smaller and smaller components.

For example, if we discern the Four Elements (the characteristics of matter) in the body, the “body” breaks down into innumerable, infinitesimal particles (kalapas). If we further analyze these particles, they also break down. We find that each particle contains eight inseparable elements or characteristics:

1. earth (solidity),
2. water (cohesion),
3. fire (temperature),
4. wind (movement),
5. color,
6. smell,
7. taste,
8. nutritive essence.

These elements are the final, irreducible components of matter (material existence). By penetrating conventional truth with wisdom, we can eventually realize ultimate truth.

Ultimate truth (paramattha sacca), according to Abhidhamma, means something that cannot be further broken down or subdivided into smaller components. It is a final and irreducible part of existence, which exists by reason of its own intrinsic nature (sabhāva).

For example, the earth-element in our human bodies, as well as in other animate things, exists with its intrinsic nature of hardness or softness, whereas the fire-element exists with its intrinsic nature of heat or cold. While a body is conventional truth, the elements that make up the body are the final, irreducible components of its existence, and no amount of analysis can break them down any further.

Of these two types of truth, Abhidhamma deals primarily with ultimate truth.

This book is divided into three parts. The first describes ultimate truths. In Abhidhamma, ultimate truth is fourfold:

1. Consciousness (conditioned phenomena)
2. Mental factors (conditioned)
3. Matter (conditioned)
4. Nirvana (unconditioned).

The first three of these ultimate truths comprise the totality of conditioned existence. Together, consciousness and mental factors are what we conventionally call the “mind” on the one hand. Matter, on the other hand, is what we conventionally call the “body.”

The successive coming together of mind-and-matter is what we conventionally call “I,” a person, human being, animal, or whatever the case may be.

The concept “I” is a conventional truth, whereas consciousness, mental factors, and matter are ultimate truths. These three ultimate truths are conditioned dhammas (phenomena) produced by causes and conditions, subject to radical change, dissolution, constant fading away, and are hurtling toward destruction.

They are subtle and profound dhammas that cannot be seen with the ordinary eye. However, they can be discerned by a mind well trained in concentration and insight.

Nirvana (nibbana), the fourth ultimate truth, is unconditioned. That is to say, it is not produced by any cause or condition. Therefore, it does not change. Nirvana can be experienced here and now.

The Buddha's path-of-practice is gradual (progressive) training in higher virtue, higher concentration, and higher wisdom. TO BE CONTINUED

• Unravelling the Mysteries of Mind and Body Through Abhidhamma (PDF)
• To order a physical copy of the latest edition, email Bro Low at janaka.low@gmail.com
• sayalaysusila.net/dhamma-gallery/books
• EDITORIAL NOTE: When the nun asked me to edit the first edition of this book, which is based on her very popular PowerPoint presentations, I did so thinking the final version would be run by me. It was not. Many hands contributed, often undoing much of the consistency I put in place. It went back and forth so often that I left it to her to leave it a mishmash. But here the standard American (rather than British) grammar is restored as is the choice of translated Pali and Sanskrit terms. These are minor issues but important to any editor. Much was fixed by the time of our third edition but imperfectly so.

INWARD PATH PUBLISHER, Penang • Malaysia. Originally published in Inward Journey Book Series (2005), an imprint of Inward Path Publisher for FREE distribution. This newly revised edition 2012 is published to support the establishment of Appamada Vihari, an International Meditation Center, where Sayalay Susila is the abbess. An Inward Wisdom Book. Published by INWARD PATH PUBLISHER. 14 Phuah Hin Leong Road, off Burma Road, 10050 Georgetown, Penang, MALAYSIA, P.O. Box 1034 General Post Office, 10830 Georgetown, Penang, MALAYSIA.

• email: ijbook@inwardpath.org
• inwardpathpublisher@gmail.com
• inwardpath.org

Text copyright © Sayalay Susila 2005-2012. Layout and design copyright © Inward Path Publisher 2005-2012. ALL RIGHTS RESERVED: No part of this book may be reproduced in any manner, any form, or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher and author. Perpustakaan Negara Malaysia cataloguing-in-publication data Sayalay Susila, 1963, Unravelling the Mysteries of Mind & Body Through Abhidhamma/Sayalay Susila. ISBN 978-983-3512-03-4.1. Abhidharma.   2. Dharma (Buddhism).   3. Mind and Body-Religious aspects--Buddhism.  I. Title. 294.3824. Cover design and book layout by Sunanda Lim. Printed in Penang, Malaysia.

Curing the Five Hindrances of mind/heart

(Venerable Gotami) Stuck in life? These Five Things (Hindrances) are hold you back

1. Sense craving (kāmacchanda): seeking pleasure through the five senses of sight, sound, smell, taste and physical feeling.
2. Ill-will (vyāpāda): feelings of anger, hostility, vengefulness, resentment, hatred, and bitterness.
3. Sloth-and-torpor (thīna-middha): mental and physical lack of energy with little to no ability to make effort toward samadhi or concentration.
4. Restlessness-and-worry (uddhacca-kukkucca): the inability to calm the mind and bring it to stillness (samadhi) and focus one's energy.
5. Skeptical doubt (vicikiccha): lack of confidence, conviction, faith in the practice and one's ability to succeed in calm and insight toward enlightenment and liberation.

• The Five Hindrances (pancha-nívarana)

Etymology

According to Gil Fronsdal, the Pali term (nīvaraṇa) translated as "hindrance" actually means "covering." What these hindrances cover over are: the clarity of our mind, as well as our ability to be mindful, wise, concentrated, and stay on purpose [1].

According to earlier translations by Rhys Davids, the Pali term nīvaraṇa (Sanskrit nivāraṇa) refers to an obstacle or hindrance in the ethical sense, usually enumerated in a set of five [7].

In Pali language literature: Pali canon

In the Pali canon's Samyutta Nikaya, several sutras or discourses juxtapose the Five Hindrances with the Seven Factors of Enlightenment (satta-bojjhanga) [a].

For instance, according to SN 46.37, the Buddha states: "Meditators, there are these Five Hindrances, obstructions, corruptions of mind, weakeners of wisdom. What are the five?

1. Sensual craving...
2. ill-will...
3. sloth-and-torpor...
4. restlessness-and-remorse...
5. skeptical doubt...

"There are, meditators, these Seven Factors of Enlightenment, which are nonhindrances, nonobstructions, noncorruptions of mind/heart. When cultivated and developed, they lead to the realization of the fruit of true knowledge and liberation. 

"What are the seven? The enlightenment factor of mindfulness... equanimity... [8][b]."

Ven. Anālayo emphasizes: To overcome the hindrances, to practice satipatthana [the Four Foundations], and to establish the awakening factors [the Seven Factors of Enlightenment] are, indeed, according to several Pali discourses, the key aspects and the distinctive features common to the awakenings of all buddhas of the past, present, and future [9].

Ven. Anālayo supports this by identifying that, in all extant Sanskrit and Chinese versions of the Four Foundations of Mindfulness Discourse (Satipatthana Sutta), only the Five Hindrances and Seven Factors of Enlightenment are consistently identified under the dhamma contemplation section.

Contemplations of the Five Aggregates clung to as self, Six Sense Bases and Four Noble Truths are not included in one or more of these non-Pali language versions [9].

In terms of gaining insight into and overcoming the Five Hindrances, according to the discourse on the Four Foundations of Mindfulness, the Buddha proclaimed:

 

"How, meditators, does a meditator live contemplating mental objects in the mental objects of the Five Hindrances? Herein [within this Doctrine and Discipline], meditators, when sense-craving is present, one knows, "There is sense-craving in me."

When sense-craving is not present, one knows, "There is no sense-craving in me."

One knows how the arising of the non-arisen sense-craving comes to be; one knows how the abandoning of the arisen sense-craving comes to be; and one knows how the non-arising in the future of the abandoned sense-craving comes to be [10]. More: The Five Hindrances

The Buddha's first sutra: Wheel of Dharma

THE BUDDHA'S FIRST SUTRA (56.11) Setting in Motion the Wheel of the Dhamma

Turning in the dreaded Wheel of Samsara

Thus have I heard. On one occasion the Awakened One was dwelling at Baraṇasi (Varanasi) in the Deer Park at Isipatana (the Resort of Seers). There he addressed the Group of Five [wandering ascetics, his former companions in the spiritual life]:

“Meditators, these two extremes should be abandoned by one who has gone forth from the homelife to the left-home life. What are the two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial on the one hand and the pursuit of self-mortification, which is painful, ignoble, and unbeneficial on the other.

“Without veering off towards either of these extremes, the Tathagata (the Wayfarer, the Buddha) has awakened to the Middle Way, which gives rise to knowledge, which gives rise to vision, which leads to peace, to direct experience, to enlightenment, to nirvana.

“What, meditators, is that Middle Way awakened to by the Tathagata, which gives rise to knowledge and vision…and which leads to nirvana? It is this Ennobling Eightfold Path:

1. right view,
2. right intention,
3. right speech,
4. right action,
5. right livelihood,
6. right effort,
7. right mindfulness,
8. right stillness.

“This, meditators, is that Middle Way awakened to by the Tathagata, which gives rise to knowledge and vision, which leads to peace, to direct experience, to enlightenment, to nirvana.

“Now this, meditators, is the ennobling truth of disappointment (suffering, pain, misery, dukkha): rebirth is disappointing, aging is disappointing, illness is disappointing, death is disappointing; union with what is displeasing is disappointing; separation from what is pleasing is disappointing; not to get what one wants is disappointing; in brief, the Five Aggregates clung to as self are disappointing.

“Now this, meditators, is the ennobling truth of the origin of disappointment: It is this craving that leads to renewed becoming (rebirth), accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasure, craving for eternal existence, craving for annihilation.

“Now this, meditators, is the ennobling truth of the cessation of disappointment: It is the remainderless fading away and cessation of that craving, the letting go and abandoning of it, freedom from it, nonreliance on it.

“Now this, meditators, is the ennobling truth of the way leading to the cessation of disappointment: It is this Ennobling Eightfold Path; that is (1-8), right view…right stillness.

“‘This is the ennobling truth of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience (true knowledge), and light.

What does it take to be a "wise man"?

“‘This ennobling truth of disappointment is to be fully understood’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of disappointment has been fully understood’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This is the ennobling truth of the origin of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of the origin of disappointment is to be abandoned’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of the origin of disappointment has been abandoned’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This is the ennobling truth of the cessation of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of the cessation of disappointment is to be realized’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of the cessation of disappointment has been realized’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This is the ennobling truth of the way leading to the cessation of disappointment’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“‘This ennobling truth of the way leading to the cessation of disappointment is to be developed’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct epxerience, and light.

“‘This ennobling truth of the way leading to the cessation of disappointment has been developed’: Meditators, in regard to things unheard before, there arose in me knowledge, vision, wisdom, direct experience, and light.

“So long, meditators, as my knowledge-and-vision of these Four Ennobling Truths as they really are in their three phases and 12 aspects was not thoroughly purified in this way, I did not claim to have awakened to the unsurpassed supreme enlightenment in this world with its devas, maras, and brahmas (deities, demons, and divines), in this generation with its wandering ascetics and temple priests, its beings of light (devas) and humans.

I can get off this interminable wheel now.

“But when my knowledge-and-vision of these Four Ennobling Truths as they really are in their three phases and 12 aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed supreme enlightenment in this world with its devas, maras, and brahmas, in this generation with its wandering ascetics and temple priests, its beings of light and humans.

“Knowledge-and-vision arose in me: ‘Unshakable is my liberation of heart/mind. This is my final rebirth. Now there is no more again becoming.’”

This is what the Blessed One said. Elated, the Group of Five delighted in the Awakened One’s words.

The first hearer to awaken

And while this discourse (sutra) was being spoken, there arose in Venerable Kondañña the dust-free, stainless vision of the Dhamma: “Whatsoever originates also ceases.”

And when the Wheel of the Dhamma (Doctrine) had been set in motion by the Awakened One, the earth-dwelling beings of light (bhumi-devas) raised a cry:

• 

  The 31 Planes of Existence

  “At Baraṇasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One, which cannot be stopped by any wandering ascetic or temple priest (shramana or brahmana) or deva or Mara or Brahma or by anyone in the world.”
• Having heard the cry of the earth-dwelling beings of light, the beings of light in the realm of the Four Great Kings raised [the same] cry: “At Baraṇasi…this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One.”
• Having heard the cry of the devas of the realm of the Four Great Kings, the Tavatiṁsa devas (the light beings of the World of the Thirty-Three)…
• the Yama devas…
• the Tusita devas…
• the Nimmanarati devas…
• the Paranimmitavasavatti devas…
• the devas of Brahma’s retinue raised [the same] cry: “At Baraṇasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Awakened One, which cannot be stopped by any wandering ascetic or temple priest or deva or Mara or Brahma or by anyone in the world.”

Then at that moment, at that instant, at that very second, this cry spread as far as the brahma world, and this 10,000-fold world system shook, quaked, and trembled, and an immeasurable glory and radiance appeared in the world surpassing the divine majesty of the devas.

Then the Awakened One spoke this inspired utterance:

“Koṇḍañña, indeed, understood! Koṇḍañña, indeed, has understood!” In this way Venerable Koṇḍañña acquired the name “Añña Koṇḍañña—Koṇḍañña Who Has Understood.”

• SN 56.11: Dhammacakkappavattana Sutta—Bhikkhu Bodhi (trans.), suttacentral.net, edited by Dhr. Seven, Wisdom Quarterly

Death Sutra; 'The Seventh Seal' (film)

 

Buddhists invented chess? (Rules)

The Seventh Seal (Swedish Det sjunde inseglet) is a 1957 Swedish historical fantasy film written and directed by Ingmar Bergman.

 

Set in Sweden [3, 4] during the Black Death, it tells of the journey of a medieval knight (Max von Sydow) and a game of chess he plays with [Mara] the personification of Death (Bengt Ekerot), who has come to take his life.

• Buddhism in Sweden
• Origins of chess (chess.com)
• The origin of chess (Silk Road Foundation)
• All the European names of the game of chess have roots in the Persian language. French Echec and English “Checkmate” originated thanks to their Persian roots. At the same time, Buddhist pilgrims are known to have carried it towards the East. Where several versions of the games (inscribed discs placed on the intersection of the lines of the board rather than within the squares)... Where did chess come from? | CHESS KLUB

The Seventh Seal, 1957

Bergman developed the film from his own play Wood Painting. The title refers to a passage from the Bible's Book of Revelation, used both at the very start of the film and again towards the end, beginning with the words "And when the Lamb had opened the seventh seal, there was silence in heaven about the space of half an hour" [5].

 

Here, the motif of silence refers to the "silence of God," which is a major theme of the film [6, 7]. The Seventh Seal is considered a classic in the history of cinema, as well as one of the greatest films of all time.

It established Bergman as a director, containing scenes which have become iconic through homages, critical analyses, and parodies. More

Death comes rolling at us. Are we ready?

The Simile of the Mountain, Pabbatūpama Sutta (SN 3.2)

Thus have I heard. At one time the Buddha was staying in Sāvatthī.

King Pasenadi of Kosala came and respectfully sat to one side. The Buddha said to him, “Great King, where are you coming from in the middle of the day?”

“Venerable sir, there are anointed warrior caste kings who are infatuated with authority and obsessed with craving for sensual delights. They have attained stability in the country, conquering and occupying a vast territory. Today I have been busy fulfilling the duties of such a king.”

“What do you think, Great King? Suppose a trustworthy and dependable man were to come from the east. He would approach and say, ‘Please, Great King, know this: I come from the east. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures in its path. Therefore, Great King, do as you see fit!’

• This extraordinary threat looms also in an Upanishadic passage: “Even if both the mountain ranges, the southern and the northern, were to rush at him determined to level him, they would not succeed in leveling him” (Kauṣītaki Upanishad 2.13, translation by Olivelle).

“Then suppose another trustworthy and dependable man were to come from the west… a third from the north… and a fourth from the south, approaching to say, ‘Great King, know this. I come from [that direction]. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures in its path. Therefore, Great King, do as you see fit!’

“Should such a dire threat arise—with so grim a loss of human life when human rebirth is so preciously rare—what would you do?”

“Venerable sir, what could I do but practice the Dhamma (Buddha's Teachings), practice morality, doing skillful and profitable kamma (deeds, actions)?”

“I say, Great King, I announce: Old age and death are advancing upon you. Since old age and death are advancing upon you, what shall you do?”

“Venerable sir, what can I do but practice the Dhamma, practice morality, doing skillful and profitable kamma?

“Venerable sir, there are anointed warrior kings who are infatuated with authority and obsessed with craving for sensual delights. They have attained stability in the country, conquering and occupying a vast territory. Such kings engage in battles with elephants, cavalries, chariots, or infantries. But there is no place, no domain for such battles when old age and death are advancing.

“In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no domain for such diplomatic battles when old age and death are advancing.

“In this royal court there is abundant gold, both minted and unminted, stored above and below ground. Using this wealth we can bribe an approaching enemy.

• Bhūmigata is explained as “underground” at Bu Pj 2:4.2.1 (there bhūmaṭṭha). | Vehāsaṭṭha is explained as “above ground” at Bu Pj 2:4.5.1. | Upalāpetuṁ (“bribe”) is a means by which Vassakāra suggests the Vajjis can be overcome (DN 16:1.5.8, AN 7.22:12.3).

“But there is no place, no domain for such monetary battles when old age and death are advancing.

“When old age and death are advancing, what can I do but practice the Teachings, practice morality, doing skillful and profitable deeds?”

“That is true, Great King, so true! When old age and death are advancing, what can one do but practice Dhamma, practice morality, doing skillful and profitable karma?”

That is what the Buddha said. Then the Awakened One, the Teacher, summarized in verse:

“Suppose there were vast mountains

of solid rock pressed against the sky

drawing in from all sides

crushing the four quarters.

So, too, old age and death

advance upon all living beings—

warriors, priests, peasants,

menials, corpse-workers, and scavengers.

They spare no one.

They crush all under them.

There is nowhere for an elephant to take a stand,

neither chariot nor infantry.

Mountains cannot be defeated

by diplomatic battles or wealth.

That is why an astute person,

seeing what is good for oneself,

being wise, would place confidence (faith)

in the Awakened One, the Dhamma, and the Saṅgha.

Whoever lives by the Teaching

[skillful in actions of] body, speech, and mind,

is praised in this life

and departs to rejoice in heaven(s).”

• Ingmar Bergman; SN 3.25: Pabbatūpama Sutta—Bhikkhu Sujato (trans.), suttacentral.net, edited by Kalyani, Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly