The Buddha's second sutra (video)

Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly; Chanting; Ven. Yuttadhammo; Wiki edit

The Anatta-lakkhaṇa Sutta preserved in the ancient Pali language (Anātmalakṣaṇa Sūkta in Sanskrit), is traditionally recorded as the second sutra or discourse delivered by the historical Buddha.

• The first sutra laid out the problem (suffering) and the path to the solution (nirvana)

The title translates into the "Not-Self Characteristic Discourse" but is also known as the Pañcavaggiya Sutta in Pali and Pañcavargīya Sūtra in Sanskrit, which means the "Group of Five Discourse."

(Ven. Yuttadhammo) The Not-Self Characteristic Discourse

 

Contents

Gold Buddha (nortonsimon.org)

In this discourse the Buddha analyzes the constituents of the individual's body and mind as "heaps" or "groups" (khandha) of constituents.

He then shows how they are each radically passing away (anicca) and disappointing (dukkha, unable to fulfill or satisfy) and are thus unfit to identify as a "self" (atta, atman). The Pali version of this discourse reads:

"Form... feeling... perception... mental formation... consciousness is not self. If consciousness were self, this consciousness would not lend itself to disease.

"It would be possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

"But precisely because consciousness is not self, consciousness lends itself to disease. And it is impossible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness be not thus [and have it just be that desired way].'...

"So, meditators, any form [physical object]... feeling... perception... formation... [or] consciousness whatsoever -- whether past, future, or present, internal or external, obvious or subtle, mundane or sublime, far or near -- is to be seen as it actually is with right view [proper insight] as: 'This is not mine. This is not myself. This is not I am.'

"Seeing things in this way, the well-instructed disciple of the noble [enlightened] ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness.

"Disenchanted, one becomes dispassionate [lets go]. Through dispassion, one is fully released. With full release comes the knowledge, 'Fully released.' One discerns that 'Rebirth is ended, the supreme life has been fulfilled, the task is done. There is nothing further for this world.'" More

Shorter Exposition to the Buddha's son (sutra)

Dhr. Seven, Amber Larson (eds), Ven. Thanissaro (trans.), Cularahulovada Sutra, the "Minor Exposition to Rahula Discourse" (MN 147), Wisdom Quarterly

Thus have I heard. On one occasion the Blessed One (the Buddha) was staying in Savatthi, in Jeta's Grove, in Anathapindika's Monastery. Then, as he was alone in seclusion, this line of thinking arose in his awareness:

"The mental qualities that ripen in liberation have ripened in Rahula [the Buddha's son]. What if I were to lead Rahula further to the ending of the mental defilements?"

Then early in the morning, the Blessed One put on his robes and, carrying his bowl and upper robe, went into Savatthi for alms. Having gone on alms round in Savatthi, after his meal, he said to Ven. Rahula, "Fetch your sitting cloth, Rahula. We will go to the Blindman's Grove to spend the day."

Responding, "As you say, venerable sir," Rahula carried his sitting cloth and followed the Blessed One. Now at that time, many thousands of devas (lit. "shining ones," woodland fairies, nature spirits, space beings) were following behind the Blessed One [thinking,] "Today the Blessed One will lead Ven. Rahula further along to the ending of the mental defilements (kilesas)."

Then the Blessed One plunged into the Blindman's Grove and sat down at a seat made ready at the foot of a tree. Ven. Rahula, having bowed, sat respectfully to one side.

Teaching
As he was sitting there, the Blessed One said: "What do you think, Rahula -- is the eye constant or inconstant?"

• "Constant or inconstant": permanent or impermanent, reliable or unreliable, steady or in flux.

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think -- are forms constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is consciousness of the eye constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is contact of the eye constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — whatever arises in dependence on contact of the eye as a mode of sensation, a mode of perception, a mode of fabrication (formation), or a mode of consciousness,* is it constant or inconstant?"

• *The Buddha's basic approach in this sutra is to take a line of questioning that he usually applies to the Five Aggregates clung to as self (see SN 22.59) and to apply it to the framework of the six senses (the five senses plus mind as the sixth) as given in SN 35.28. This phrase, however, is the one point where this discourse deviates from that framework. The corresponding phrase in SN 35.28 focuses exclusively on sensations (feelings). The passage here -- vedanagatam, saññagatam, sankharagatam, viññanagatam -- focuses on all four mental aggregates. For another example of translating -gatam as "mode," see the phrase "mode of perception" (saññagatam) in MN 121.

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

I asked dad for my inheritance, and boy did he give it to me. Ordain with us, mother!

.

"What do you think, Rahula — is the ear constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the nose constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the tongue constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the body constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is mind constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — are mind objects (e.g., impressions, ideas) constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is consciousness of the mind [apart from the five consciousnesses of the senses] constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is mental contact constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — whatever arises in dependence on contact of the mind as a mode of sensation, a mode of perception, a mode of fabrication, or a mode of consciousness, is it constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"Seeing this, Rahula, a well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms (perceived by the eye), disenchanted with eye consciousness [arising dependent on the eye and forms], disenchanted with contact [of these three] at the eye.

"And whatever arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness, with that one also grows disenchanted.

"One grows disenchanted with the ear...

"One grows disenchanted with the nose...

"One grows disenchanted with the tongue...

"One grows disenchanted with the body...

"One grows disenchanted with the mind, disenchanted with mind-objects (impressions, ideas), disenchanted with mental consciousness, disenchanted with contact at the mind.

"And whatever arises in dependence on mental contact as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness, with that one also grows disenchanted.

"Disenchanted, one becomes dispassionate. Through dispassion, one is fully liberated (released, freed, emancipated). With full liberation comes the knowledge, 'Fully liberated.'

"One discerns that,  'Rebirth is exhausted, the supreme life fulfilled, the task done; there is nothing further for this world.'"

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. And while this explanation was being given, Ven. Rahula's mind, by letting go and no longer clinging (not being sustained), was fully released from the defilements.

And for the many thousands of shining ones (devas) listening there arose the dustless and stainless eye of the Dharma: "Whatever is subject to arising is all subject to cessation as well."

For more, see also MN 61; MN 62

Discourse on Crying (sutra)

A. Larson, Dhr. Seven (eds.), Assu Sutra (SN 15.3) Ven. Thanissaro (trans.), Wisdom Quarterly

You mean this continues in future lives!?

Thus have I heard. The [Buddha] was once staying in Savatthi where he said:

"From an inconceivable (undiscernable, inconstruable) beginning comes rebirth. No beginning point is evident from which beings, hindered by ignorance and ensnared by craving, set off to continue wandering on.

What is the Wheel of Life and Death, the Continued Wandering On (Samsara)? Hamster Wheel

"What do you think, meditators? Which is greater, the tears shed while wandering on through rebirth all this time -- crying and lamenting due to meeting the unpleasant and being separated from the pleasant -- or the water contained in the four great oceans?"

One ocean is immense. How about four?

"As we understand the Dharma taught to us by the Blessed One, greater are the tears shed while wandering on through rebirth all this time -- crying and lamenting due to meeting with the unpleasant and being separated from the pleasant -- rather than the water contained in the four great oceans."

"Excellent, meditators, excellent! It is excellent to thus understand this Dharma taught by me.
 
"Greater are the tears shed while wandering on through rebirth all this time -- crying and lamenting due to meeting with the unpleasant and being separated from the pleasant -- rather than the water contained in the four great oceans.
 

No, not another death, not another death!

"Long have we (repeatedly) experienced the death of a mother. The tears shed over the death of a mother while wandering on through rebirth all this time -- crying and lamenting due to meeting with the unpleasant and being separated from the pleasant -- are greater than the water contained in the four great oceans.

"Long have we (repeatedly) experienced the death

• of a father...
• of a sister...
• of a brother...
• of a son...
• of a daughter...
• of relatives...
• of wealth...
• loss due to disease.

I was the killer, for what?

"The tears shed over loss due to disease while wandering on through rebirth all this time -- crying and lamenting due to meeting with the unpleasant or being separated from the pleasant -- are greater than the water contained in the four great oceans.

"Why is it? From an inconceivable beginning comes rebirth. No beginning point is evident from which beings, hindered by ignorance and ensnared by craving, set off to continue wandering on.

"Long has been the experience of suffering (the range of unpleasant, unwelcome feeling ranging from discomfort to agony), experienced pain, experienced loss, swelling the cemeteries -- long enough to become disenchanted with all fabricated things (formations, conditioned-phenomena), long enough to become dispassionate, long enough to become liberated."

• See also SN 15.13

Our eyes aren't telling us the truth (video)

Dhr. Seven, Amber Larson, Wisdom Quarterly; Mitchell Moffit, Rachel Salt, Gregory Brown

Our eyes aren't always telling us the truth. More illusions. Subscribe. The ASAP SCIENCE BOOK: asapscience.com/book. Instagram and Twitter: @whalewatchmeplz and @mitchellmoffit. Clickable: bit.ly/16F1jeC and http://bit.ly/15J7ube. Created by Mitchell Moffit (twitter @mitchellmoffit) and Gregory Brown (twitter @whalewatchmeplz). Send us stuff*!

SUTRA: Distortions of the Mind 
Andrew Olendzki (trans.) Vipallasa Sutra (AN 4.49) edited by Seven Dhr., Wisdom Quarterly

...These four, O monastics, are distortions of perception, distortions of thought, distortions of view:...

Sensing no change in the changing,

Sensing pleasure in suffering [dissatisfaction],

Assuming "self" where there's no self,

Sensing the ugly as lovely --

Gone astray with wrong views, such beings
Misperceive with distorted minds.

Bound in the bondage of Mara,
Such people are far from safety [nirvana].

They are beings who go on flowing:
Going again from death to rebirth.

But when in the world of darkness
Buddhas arise to make things bright,

They present this profound teaching
Which brings suffering to an end.

When those with wisdom have heard this,
They recuperate their right mind:

They see change in what is changing,
Suffering where there's suffering

"Non-self" in what is without self,
They see the unlovely as such.

By this acceptance of right view,

They overcome all suffering.

• What is sense memory and how should we use it?

.

Translator's note
These verses from The Numerical Discourses of the Buddha (Anguttara Nikaya) give the traditional list of the "distortions of mind" (vipallasas).

 
This Pali term is composed of a prefix (vi-), which carries the sense of division, separation, or removal, and another prefix (pari-) meaning around, or complete (as in our related word perimeter), and a verb (-as), which can be taken as meaning "to throw."

Together, we have the image of the mind taking something up, turning it around, and throwing it back down -- a perversion or distortion of reality by the perceptual and cognitive apparatus of the brain.

The distortions are fundamental to what Buddhism refers to as ignorance, delusion, and wrong views. It is not that we are inherently flawed by nature, but rather just that we make some serious errors on many levels as we attempt to make sense of the world around us.

As we come to recognize -- through practicing meditation -- some of the ways we misconstrue things about our experience, we become more able to correct for these errors and gain greater clarity on what is real.
 
The distortions of the mind work on three levels of scale: First, distortions of perception (sañña-vipallasa) cause us to misperceive the information coming to us through the sense doors. For example, we might mistake a rope on the ground as a snake. Normally such errors of vision are corrected by more careful scrutiny, but sometimes these sensory mistakes are overlooked and remain.

Distortions of thought (citta-vipallasa) have to do with the next higher level of mental processing, when we find ourselves thinking about or pondering over things. The mind tends to elaborate on perception with these thought patterns, and if our thoughts are based on distortions of perception then they too will be distorted.
 
Eventually such thought patterns can become habitual and evolve into distortions of view (ditthi-vipallasa). We might become so convinced that there is a snake on the ground that no amount of evidence to the contrary, from our own eyes or from reasoning or the advice of others, will shake our beliefs and assumptions. We are stuck in a mistaken view (or thicket of views).
 
Furthermore, these three levels of distortion are cyclical in that our perceptions are formed in the context of our views, which are strengthened by our thoughts, and all three work together to build the cognitive systems which make up our unique personality.
 
The particular distortions mentioned in this sutra correspond to the Three Characteristics of Existence: Taking what is impermanent as permanent, what is inherently unsatisfactory (dukkha) as a source of satisfaction, and regarding what is impersonal (without a self, anatta) as constituting a self.

These are the primary ways we distort reality to the profound disadvantage of ourselves and others. Seeing the un-lovely (asubha) as lovely rounds out the traditional list of four vipallasas.

These verses say that when we are under the influence of these distortions, we have "lost our senses" (vi-saññino) and our mind is "broken" or "thrown" (khitta-citta).

When the distortions are corrected by right view, clear thinking and careful perception, then the text says that we have "gotten back" (pacca-latthu) our "true mind" (sa-citta).

This is the Buddhist view of mental disease and mental health. Delusion is a "mental illness" that causes all sorts of suffering. Mental health can be restored by correcting the flaws in how the mind operates.

Fortunately, "Buddhas [fully enlightened teachers] arise to make things bright" and explain in detail how this recovery of our natural health is accomplished. More

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The essence of "right view" (sutra)

Maurice O'Connell Walshe (trans.) from Samyutta Nikaya: An Anthology (Wheel 318-321), Kaccayanagotto Sutra (SN 12.15) edited by Dhr. Seven and Crystal Quintero, Wisdom Quarterly

Lay meditator and monastic under the bodhi tree, India (Ghosh/Tapasphotography/flickr).

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[SAVATTHI, ancient India - Ven. Kaccayana asked the Buddha:] "'Right view,* right view,' it is said, venerable sir. In what way is there right view?'

• [*Right view,  the first step of the Noble Eightfold Path, literally means "right seeing." "Right understanding" is misleading because the connotations are too intellectual rendering it "right views" (plural) is misleading because this is not a matter of holding "views" (opinions) at all but rather of "seeing things as they really are."]

"Kaccayana, the world in general inclines toward two views, existence or non-existence. 

Bhikkhu Bodhi (bps.lk)

• [Existence: being (atthita, lit. "is-ness") is the theory of "Eternalism" (sassatavada). Nonexistence: nonbeing (natthita, "is-not-ness)" is the theory of "Annihilationism" (ucchedavaada), the materialism view. See discussion in Bhikkhu Bodhi's translation of DN 1, The All-Embracing Net of Views (BPS), pp. 30-33.]

"But for one who, with the highest wisdom, sees the arising/origination of the world as it really is [yathabhutam], 'non-existence of the world' does not apply. And for one who, with highest wisdom, sees the passing away of the world as it really is, 'existence of the world' does not apply.

 

"Kaccayana, the world in general grasps after systems and is imprisoned by dogmas ["ideologies" or "isms"].
 

"But one [who sees with the highest wisdom] does not go along with that system-grasping, that mental obstinacy, and dogmatic bias, does not grasp at it, does not affirm: 'This is my self.' 

• [This is my self: Atta me ti:] Cf. SN 3.8, n. 1. Feer's edition of SN reads here atta na me ti "this is not myself," which would also make sense but is contradicted, not only in SA (Commentary), but also when the story is repeated at SN 22.90.]

Fully-ordained Buddhist nun on meditation rock in California forest (bhikkhuni.net)

.

"One knows without any doubt or hesitation that whatever arises/originates is merely dukkha [inherent unsatisfactoriness of personality-phenomena and general insecurity of all conditioned existence] that what passes away is merely dukkha, and such knowledge is one's own, not depending on anyone else. This, Kaccayana, is what constitutes right view.

• [Compare this to the point of the Heart Sutra, which states that the "perfection" of wisdom is comprehending the Five Aggregates (form, feeling, perception, mental formations, and consciousness) as empty, i.e., as void of self.]

"'Everything exists,' this is one extreme [view].

• [Everything exists (sabbam atthi) -- from the Sanskrit form, sarvam asti (used in a slightly different sense) -- is where the defunct Sarvastivada school got its name. They held that dharmas exist  in "three times" (past, present, future). It was mainly to this early school that the label "Hinayana" ("Lesser Career or Vehicle") was applied and later misapplied to today's Theravada school (see SN 12.22, n. 1).]

"'Nothing exists,' this is the other extreme. Avoiding both extremes the Tathagata teaches a doctrine of the middle:

• [Tathagata is the Buddha's usual way of referring to himself: literally "Thus Come" tatha-agata or "Thus Gone (beyond)" (tatha-gata). For other meanings, see Bhikkhu Bodhi, The All-Embracing Net of Views (BPS), pp. 50-53, 331-344.10.]

The Buddha remembered in gold (smep-muc).

"Conditioned by ignorance are the formations... [as at SN 12.10, which explains the dependent origin of the 12 factors involved in the conditional arising of all suffering]... So there comes about the arising of this entire mass of suffering.

"But as a result of the complete fading away and cessation of ignorance there comes the cessation of the formations; as a result of the cessation of the formations comes the cessation of consciousness [the same for all 12 links of Dependent Origination]...

"So there comes about the complete cessation of this entire mass of suffering." [The cessation of all suffering = nirvana.]

Zen: Doing One's Utmost in Practicing the Way

Roshi Jeff Albrizze (PasaDharma.org), The Bendowa, Dhr. Seven (ed.), Wisdom Quarterly

"He knows not where he's going / For the ocean will decide -- / It's not the DESTINATION... / ...It's the glory of THE RIDE." (Zen Dog/edwardmonkton.com)

.

Weekly Zen practice in Pasadena, California is led by Jeff Albrizze.

• American Zen: Free zazen, walking meditation in redwood courtyard, reading and discussion, Thursdays, 7:00-8:30 pm (Neighborhood Unitarian Church). This week continues a short segment of the Bendowa in translations with Q and A.

(Antaiji Antaiji) Mui's Dharma talk on Shobogenzo Zuimonki 1:21, September 19, 2015.

In the Zendo

Dogen taught: Students of the Way, you must be very careful on several levels in giving up worldly sentiment. Give up the world, give up your family, and give up your body and mind. Consider this well.

Even among those who retreat from the world and live secluded in the mountains or forests, there are some who fear that their family, which has continued for many generations, will cease to exist, and who become anxious for their family members or their relatives.

"All men's miseries derive from not being able to sit in a quiet room alone" - Blaise Pascal. Zen Humor: the philosophical felines are at it again (joy-of-cartoon-pictures.com).

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Self and Selflessness (Matthias Giesen)

Although some people depart from home and give up family or property, they have not yet given up their bodies if they think that they should not do anything physically painful and avoid practicing anything which may cause sickness, even though they know it to be the Buddha-Way.
 
Further, even if they carry out hard and painful practices without clinging to their bodily lives, if their minds have not yet entered the Buddha-Way and if they resolve not to act against their own will even if such actions are the Buddha-Way, they have not yet given up their minds.

• VIDEO: American Zen Master and punk rocker Brad Warner: How often should one sit for meditation to make progress?
• Shōbōgenzō: Treasure House of the Eye of the True Teaching
• Dogen: "Your very mind is the Buddha"? (TheZenSite)

Sutra: Five Helpers to Right View

Dhr. Seven, Wisdom Quarterly based on translation by Ven. Nyanaponika and Bhikkhu Bodhi (Numerical Discourses of the Buddha, AN V, 25) UPDATED

The Buddha explained: Right view, O meditators, if it is helped by five things, has liberation of mind/heart as its fruit and is rewarded by the fruit of liberation of mind/heart. It has liberation by wisdom as its fruit and is rewarded by the fruit of liberation by wisdom. What are those five things? Here, meditators, right view is helped by:

1. virtue
2. wide learning (suta-mayā-paññā)
3. discussion (of what is learned)
4. tranquility
5. insight.

EXPLANATION

Knowing-and-seeing (Sharon Cummings)

“Liberation of mind” (ceto-vimutti) means the concentration present at the attainment of the noble paths and fruitions -- that is, at the time of the first three stages of enlightenment.

“Liberation by wisdom” (paññā-vimutti) is the liberating-insight (release) pertaining to the fourth fruition, namely, arhatship.

An arhat may be said to be an accomplished disciple or savaka-buddha ("enlightened hearer"), one who has gained full enlightenment (as distinguished from pacceka-buddhas and sammasambodhi-buddhas).

This fivefold help to right view is compared to the growing of a mango tree in the ancient Commentary (the Anguttara Atthakatha) to this text:

• Right view is like the mango seed.
• The other supporting factors are like measures taken to ensure the growth of the tree.
• And the two liberations are like the fruits.

The Discourse on Right View (sutra)

Dhr. Seven and Amber Larson, Wisdom Quarterly, "Discourse on Right View" (Samma-ditthi Sutta, MN 9), based on translation by Ñanamoli Thera and Bhikkhu Bodhi

Young Buddhist novices, Lamayuru monastery, Ladakh, India (Dietmar Temps/flickr)

  

Birth

Novice, Burma (UrsulasWeeklyWanders.com)

24. Saying, "Good, friend," the monastics delighted and rejoiced in Sariputra's words. [The Buddha declared Ven. Sariputra his chief male disciple "foremost in wisdom," just as he declared Ven. Khema his chief female disciple foremost in wisdom.] Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" -- "There might be, friends.

 

25. "When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way a person is one of right view... and has arrived at this true Dharma.

 

Buddha in Phutthamonton (Gift of Light/flickr)

26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact -- this is called birth. With the arising of being, there is the arising of birth. With the cessation of being, there is the cessation of birth. The way leading to the cessation of birth is this Noble Eightfold Path -- that is:

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

27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth... that person here and now makes an end of suffering (reaches nirvana). In that way, too, a noble disciple is one of right view... and has arrived at this true Dharma." 

Becoming

Wheel of Sense Worlds (greencollarrap.com)

28. Saying, "Good, friend," the monastics delighted and rejoiced in Sariputra's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" -- "There might be, friends.

 

29. "When, friends, a noble disciple understands becoming (bhava), the origin of becoming, the cessation of becoming, and the way leading to the cessation of becoming, in that way a person is one of right view... and has arrived at this true Dharma.

 

30. "And what is becoming, what is the origin of becoming, what is the cessation of becoming, what is the way leading to the cessation of becoming? There are these three kinds of becoming: 

• sense-sphere becoming
• fine-material becoming
• immaterial becoming. 

With the arising of clinging, there is the arising of becoming. With the cessation of clinging, there is the cessation of becoming. The way leading to the cessation of becoming is this Noble Eightfold Path -- that is, right view... right concentration.

 

31. "When a noble disciple has thus understood becoming, the origin of becoming, the cessation of becoming, and the way leading to the cessation of becoming... that person here and now makes an end of suffering. In that way, too, a noble disciple is one of right view... and has arrived at this true Dharma." 

Clinging

31 Planes reduced to Six States (lokas)

32. Saying, "Good, friend," the monastics delighted and rejoiced in Sariputra's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" -- "There might be, friends.

 

33. "When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way that person is one of right view... and has arrived at this true Dharma.

 

34. "And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: 

1. clinging to sensual pleasures
2. clinging to views [opinions]
3. clinging to rituals and observances
4. clinging to a doctrine of self (atman).

With the arising of craving, there is the arising of clinging. With the cessation of craving, there is the cessation of clinging. The way leading to the cessation of clinging is this Noble Eightfold Path -- that is, right view... right concentration.

 

35. "When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging... that person here and now makes an end of suffering. In that way, too, a noble disciple is one of right view... and has arrived at this true Dharma." 

Craving

Cosmology (creative-harmonics.org)

36. Saying, "Good, friend," the monastics delighted and rejoiced in Sariputra's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" -- "There might be, friends.

 

37. "When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way that person is one of right view... and has arrived at this true Dharma.

 

38. "And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving:

1. craving for sights (forms)
2. craving for sounds
3. craving for fragrances
4. craving for flavors
5. craving for tangibles
6. craving for mind-objects. 

"With the arising of sensation (vedana, basic feeling not emotion), there is the arising of craving. With the cessation of sensation, there is the cessation of craving. The way leading to the cessation of craving is this Noble Eightfold Path -- that is, right view... right concentration.

 

39. "When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving... that person here and now makes an end of suffering. In that way, too, a noble disciple is one of right view... and has arrived at this true Dharma." 

Sensation

Novice, Thiksey Monastery (Dietmar Temps)

40. Saying, "Good, friend," the monastics delighted and rejoiced in Sariputra's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dharma?" — "There might be, friends.

 

41. "When, friends, a noble disciple understands sensation, the origin of sensation, the cessation of sensation, and the way leading to the cessation of sensation, in that way that person is one of right view... and has arrived at this true Dharma.

 

42. "And what is sensation, what is the origin of sensation, what is the cessation of sensation, what is the way leading to the cessation ofsensation ? There are these six classes of sensation: 

1. sensation born of eye-contact
2. sensation born of ear-contact
3. sensation born of nose-contact
4. sensation born of tongue-contact
5. sensation born of body-contact
6. sensation born of mind-contact. 

With the arising of contact, there is the arising of sensation. With the cessation of contact, there is the cessation ofsensation . The way leading to the cessation of sensation is this Noble Eightfold Path -- that is, right view... right concentration.

 

43. "When a noble disciple has thus understood sensation, the origin of sensation, the cessation of sensation, and the way leading to the cessation of sensation... that person here and now makes an end of suffering. In that way, too, a noble disciple is one of right view... and has arrived at this true Dharma." More

The Mindfulness in Meditation

Dhr. Seven, Pat Macpherson, Amber Larson, Wisdom Quarterly, partial wiki edit

Mindfulness is crucial, we all agree, but what is mindfulness? Just being "mindful"?

  

The Buddha was wide awake (oRi0n/flickr

Mindfulness (Pali sati, Sanskrit smṛti, "memory, recollection, awareness") is a spiritual and psychological faculty (indriya). According to the Buddha's teaching it is of vital importance along the path to enlightenment. 

 

It is, in fact, one of the Seven Factors of Enlightenment. "Right" mindfulness (sammā-sati) is the seventh factor or fold of the Noble Eightfold Path. 

Mindful meditation may also be traced back to the earlier Upanishads, which are part of sacred Brahminical scriptures prevalent in India at the time of the Buddha.*

 

Enlightenment (bodhi) is a state which has overcome greed (craving), hatred (aversion), and delusion (ignorance). These impediments, even if only temporarily (allowing a glimpse of nirvana, which entails stream entry) have been abandoned and are absent from the mind/heart.

Mindfulness is an attentive awareness of the true nature of things (the reality of the present moment even when beset by the illusions of being permanent, personal, or able to satisfy our desires). Mindfulness is an immediate an antidote to delusion. It is considered, in this sense, a spiritual power (bala).

 

Meditation with mudra (mysecretpsychiclife.com)

This spiritual/mental faculty becomes a "power" when it is coupled with clear comprehension (sampajanna) of whatever is taking place.

 

The Buddha taught the establishment of four "foundations" of mindfulness (satipaṭṭhāna). These ar part of the insight meditation practices the Buddha taught in addition to the establishment of serenity.

Those pursuing enlightenment maintain as much as possible a calm awareness of (1) body, (2) sensations, (3) mind, and (4) phenomena (dharmas). 

 

The practice of mindfulness supports analysis (the breaking down or partitioning of things into their constituent parts) resulting in the arising of wisdom (paññā, prajñā). Self is anatta (not-self), an impersonal composite. Self is ever-changing, and that change can be discerned directly. A key innovation of the Buddha's teaching was that meditative absorption must be combined with liberating insight (vipassana) or insight practices to produce final wisdom.

The Satipaṭṭhāna Sutta (Smṛtyupasthāna Sūtra) is an early text dealing with the proper establishment of mindfulness the Buddha was referring to.

 

Mindfulness practice, as inherited from Buddhism, is now very successfully being employed in psychology and some self-help programs to alleviate a variety of mental and physical conditions, including obsessive-compulsive disorder (OCD), anxiety, and in the prevention of relapse in depression and addiction. [See also mindfulness (psychology).] More

• Mindfulness has a separate meaning of "recollection," with which its ordinary practice should not be confused. 

Recollection

Mindful Christy Turlington (sportforus.com)

Recollection or active-contemplation (anussati) is more about memory, remembering, turning, ratiocination, cogitating, scrutinizing, evaluating, thinking over, pensively considering or "rotating" a theme in mind, which is the actual meaning of the English word "meditation." 

 

The Buddhist word commonly translated as "meditation" is bhavana, which has the much broader meaning of cultivation, self development, or literally "bringing into being."

 

For example, one may recollect the qualities of the Buddha, features of the body, death and its inevitability (for those who do not, food one is about to eat, feelings (sensations), mind (conscious states), or mind-objects.

 

These are all fully defined practices, so no one need think that simply "thinking" about these is in any way practicing Buddhist mindfulness meditation.

 

Even if the Upanishads mention smrti, that would hardly constitute a pre-existing "mindfulness practice," which the Buddha blazed a trail to as part of the way to liberation. Everything, every ingredient, must have existed. The Buddha did not invent new things. Rather, he developed the perfections (paramitas) which enabled him to gain liberation with the capacity to teach his rediscovery.

 

Long before the Buddha, there had been other buddhas (supremely enlightened or enlightened-without-teaching). But no one was teaching, nor capable of successfully establishing the Dharma regarding the path to enlightenment, prior to the Buddha. When were the previous buddhas? They are prehistoric, and the Buddha mentioned many of them. Ages ago, epochs ago, aeons ago (and the various kinds of aeons or kalpas ago), there had been others to make this liberating discovery.

 

Meditators in other traditions were not becoming enlightened, as the Buddha later pointed out, for lack of realization or a viable teaching (dharma) to gain liberation. That is now available in the Dharma, the Buddha's teaching concerning enlightenment, which is technically called the Bodhi-pakkhiya-dhamma, a term translated as the "37 Requisites of Enlightenment."

• *Miller, Fletcher, and Kabat-Zinn, 1995, "Three-year follow-up and clinical implications of a mindfulness meditation-based stress reduction intervention in the treatment of anxiety disorders."  General Hospital Psychiatry 17 (3): 192–200.