Buddhist Information

雜阿含43經

2011-10-15T23:04:00.001+08:00

雜阿含43經[正聞本155經/佛光本89經](陰相應/五陰誦/修多羅)(莊春江標點)

　　如是我聞：

　　一時，佛住舍衛國祇樹給孤獨園。

　　爾時，世尊告諸比丘：

　　「取故生著；不取則不著，諦聽！善思！當為汝說。」

　　比丘白佛：「唯然，受教。」

　　佛告比丘：

　　「云何取故生著？

　　愚癡無聞凡夫於色見是我、異我、相在，見色是我、我所而取；取已，彼色若變、若異，心亦隨轉；心隨轉已，亦生取著攝受心住；攝受心住故，則生恐怖、障礙、心亂，以取著故。

　　愚癡無聞凡夫於受……想……行……[於]識見我、異我、相在，見識是我、我所而取；取已，彼識若變、若異，彼心隨轉；心隨轉故，則生取著攝受心住；住已，則生恐怖、障礙、心亂，以取著故，是名取著。

　　云何名不取{不}著？

　　多聞聖弟子於色不見我、異我、相在，於色不見我、我所而取；不見我、我所而取色，彼色若變、若異，心不隨轉；心不隨轉故，不生取著攝受心住；不攝受[心]住故，則不生恐怖、障礙、心亂，[以]不取著故。

　　如是，受……想……行……識不見我、異我、相在，[於識不見我、我所而取；]不見我、我所而取，彼識若變、若異，心不隨轉；心不隨轉故，不取著攝受心住；不攝受心住故，心不恐怖、障礙、心亂，以不取著故，是名不取著。

　　是名取著、不取著。」

　　佛說此經已，諸比丘聞佛所說，歡喜奉行。

Pāḷi - Chinese - English Comparison @ http://samyuttanikayo.blogspot.com/2011/10/sn-227-upadaparitassanasuttam.html

雜阿含65經

2011-08-20T13:26:00.003+08:00

雜阿含65經[正聞本62-73經/佛光本56經](陰相應/五陰誦/修多羅)(莊春江標點)

　　如是我聞：

　　一時，佛住舍衛國祇樹給孤獨園。

　　爾時，世尊告諸比丘：

　　「常當修習方便禪思，內寂其心，所以者何？

　　比丘！常當修習方便禪思，內寂其心，如實觀察。

　　云何如實觀察？

　　此是色，此是色集，此是色滅；此是受……想……行……識，此是識集，此是識滅。

　　云何色集？受、想、行、識集？

　　愚癡無聞凡夫於苦、樂、不苦不樂受不如實觀察此受集，受滅，受味，受患，受離；不如實觀察故，於受樂者生取，取緣有，有緣生，生緣老病死、憂悲惱苦，如是，純大苦聚從集而生，是名色集，是名受、想、行、識集。

　　云何色滅？受、想、行、識滅？

　　多聞聖弟子受諸苦、樂、不苦不樂受如實觀察受集，受滅，受味，受患，受離；如實觀察故，於受樂著滅，著滅故取滅，取滅故有滅，有滅故生滅，生滅故老病死、憂悲惱苦滅，如是，純大苦聚皆悉得滅，是名色滅；受、想、行、識滅。

　　是故，比丘！常當修習方便禪思，內寂其心。

　　比丘！禪思住，內寂其心，精勤方便，如實觀察。」

　　佛說此經已，諸比丘聞佛所說，歡喜奉行。

　　如觀察，如是，分別、種種分別、知、廣知、種種知、親近、親近修習、入、觸、證，[十]二經亦如是廣說。

Pāḷi - Chinese - English Comparison @ http://samyuttanikayo.blogspot.com/2011/08/sn-225-samadhisuttam.html

雜阿含551經

2011-08-07T10:19:00.001+08:00

雜阿含551經[正聞本1626經/佛光本550經](大迦旃延相應/雜因誦/弟子記說)(莊春江標點)

　　如是我聞：

　　一時，佛住舍衛國祇樹給孤獨園。

　　爾時，尊者摩訶迦旃延住釋氏訶梨聚落精舍。

　　時，訶梨聚落長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：

　　「如世尊義品答摩揵提所問偈：

　　　斷一切諸流，亦塞其流源，聚落相習近，牟尼不稱歎。

　　　虛空於五欲，永以不還滿；世間諍言訟，畢竟不復為。

　　尊者摩訶迦旃延！此偈有何義？」

　　尊者摩訶迦旃延答長者言：

　　「眼流者，眼識起貪，依眼界貪欲流出，故名為流。

　　耳……鼻……舌……身……意流者，謂：意識起貪，依意界貪識流出，故名為流。」

　　長者復問尊者摩訶迦旃延：

　　「云何名為不流？」

　　尊者迦旃延語長者言：

　　「謂：[眼、]眼識、眼識所識色，依生愛喜，彼若盡、無欲、滅、息、沒，是名不流。

　　耳……鼻……舌……身……意、意識、意識所識法，依生貪欲，彼若盡、無欲、滅、息、沒，是名不流。」

　　復問：「云何[流源]？」

　　尊者摩訶迦旃延答言：

　　「謂：緣眼及色生眼識，三事和合生觸，緣觸生受：樂受、苦受、不苦不樂受，依此染著流。

　　耳……鼻……舌……身……意、意識、意識[所識]法三事和合生觸，緣觸生受：樂受、苦受、不苦不樂受，依此受生愛喜流，是名流源。」

　　「云何亦塞其流源？」

　　「謂：眼界取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名塞流源。

　　耳……鼻……舌……身……意取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名亦塞其流源。」

　　復問：「云何名習近相讚歎？」

　　尊者摩訶迦旃延答言：

　　「在家、出家共相習近，同喜、同憂，同樂、同苦，凡所為作悉皆共同，是名習近相讚歎。」

　　復問：「云何不讚歎？」

　　「在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所為作，悉不相悅可，是名不相讚歎。」

　　「云何不空欲？」

　　「謂五欲功德：眼識色，愛樂念長養，愛欲深染著；耳聲、鼻香、舌味、身觸，愛樂念長養，愛欲深染著，於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲。」

　　「云何名空欲？」

　　「謂：於此五欲功德離貪、離欲、離愛、離念、離渴，是名空欲。

　　說我繫著使，是名心法還復滿。彼阿羅漢比丘諸漏已盡，斷其根本，如截多羅樹頭，於未來世更不復生，云何當復與他諍訟？是故，世尊說義品答摩揵提所問偈：

　　『若斷一切流，亦塞其流源，聚落相習近，牟尼不稱歎。

　　　虛空於諸欲，永已不還滿；不復與世間，共言語諍訟。』

　　是名如來所說偈義分別也。」

　　爾時，訶梨聚落長者聞尊者摩訶迦旃延所說，歡喜、隨喜，作禮而去。

Pāḷi - Chinese - English Comparison @ http://samyuttanikayo.blogspot.com/2011/08/sn-223-haliddikanisuttam.html

雜阿含108經

2011-08-07T10:12:00.002+08:00

雜阿含108經[正聞本176經/佛光本110經](陰相應/五陰誦/修多羅)(莊春江標點)
　　如是我聞：
　　一時，佛住釋氏天現聚落。
　　爾時，有西方眾多比丘，欲還西方安居，詣世尊所，稽首佛足，退坐一面。
　　爾時，世尊為其說法，示，教，照，喜。
　　種種示，教，照，喜已，時，西方眾多比丘從座起，合掌白佛言：
　　「世尊！我西方眾多比丘，欲還西方安居，今請奉辭！」
　　佛告西方諸比丘：
　　「汝辭舍利弗未？」
　　答言：「未辭。」
　　佛告西方諸比丘：
　　「舍利弗淳修梵行，汝當奉辭，能令汝等以義饒益，長夜安樂。」
　　時，西方諸比丘辭退欲去。
　　時，尊者舍利弗，去佛不遠，坐一堅固樹下。
　　西方諸比丘往詣尊者舍利弗所，稽首禮足，退坐一面，白尊者舍利弗言：
　　「我等欲還西方安居，故來奉辭。」
　　舍利弗言：
　　「汝等辭世尊未？」
　　答言：「已辭。」
　　舍利弗言：
　　「汝等還西方，處處異國，種種異眾，必當問汝，汝等今於世尊所聞善說法，當善受、善持、善觀、善入，足能為彼具足宣說，不毀佛耶？不令彼眾難問詰責、墮負處耶？」
　　彼諸比丘白舍利弗：
　　「我等為聞法故，來詣尊者，唯願尊者具為我說，哀愍故。」
　　尊者舍利弗告諸比丘：
　　「閻浮提人聰明利根，若剎利、若婆羅門、若長者、若沙門，必當問汝：『汝彼大師云何說法？以何教教？』
　　汝當答言：『大師唯說調伏欲貪，以此教教。』
　　當復問汝：『於何法中調伏欲貪？』
　　當復答言：『大師唯說於彼色陰調伏欲貪，於受、想、行、識陰調伏欲貪，我大師如是說法。』
　　彼當復問：『欲貪有何過患故，大師說於色調伏欲貪；受、想、行、識調伏欲貪？』
　　汝復應答言：『若於色欲不斷、貪不斷、愛不斷、念不斷、渴不斷者，彼色若變、若異，則生憂悲惱苦；受、想、行、識，亦復如是，見欲貪有如是過故，於色調伏欲貪，於受、想、行、識調伏欲貪。』
　　彼復當問：『見斷欲貪有何福利故，大師說於色調伏欲貪，於受、想、行、識調伏欲貪？』
　　當復答言：『若於色斷欲、斷貪、斷念、斷愛、斷渴，彼色若變、若異，不起憂悲惱苦；受、想、行、識亦復如是。』
　　諸尊！若受諸不善法因緣故，今得現法樂住，不苦、不礙、不惱、不熱，身壞命終，生於善處者，世尊終不說言當斷諸不善法，亦不教人於佛法中修諸梵行，得盡苦邊，以受諸不善法因緣故，今現法苦住、障礙、熱惱，身壞命終，墮惡道中，是故，世尊說言當斷不善法，於佛法中修諸梵行，平等盡苦，究竟苦邊。
　　若受諸善法因緣，現法苦住、障礙、熱惱，身壞命終，墮惡道中者，世尊終不說受持善法，於佛法中修諸梵行，平等盡苦，究竟苦邊，[以]受持善法，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生於善處，是故，世尊讚歎教人受諸善法，於佛法中修諸梵行，平等盡苦，究竟苦邊。」
　　尊者舍利弗說是法時，西方諸比丘不起諸漏，心得解脫。
　　尊者舍利弗說是法時，諸比丘歡喜、隨喜，作禮而去。

Pāḷi - Chinese - English Comparison @ http://samyuttanikayo.blogspot.com/2011/07/sn-222-devadahasuttam.html

雜阿含107經

2011-08-05T23:55:00.005+08:00

雜阿含107經[正聞本175經/佛光本109經](陰相應/五陰誦/修多羅)(莊春江標點)

　　如是我聞：

　　一時，佛住婆祇國設首婆羅山鹿野深林中。

　　爾時，有那拘羅長者，百二十歲，年耆、根熟，羸劣、苦病，而欲覲見世尊，及先所宗重知識比丘，來詣佛所，稽首佛足，退坐一面，白佛言：

　　「世尊！我年衰老，羸劣、苦病，自力勉勵，覲見世尊，及先所宗重知識比丘。唯願世尊為我說法，令我長夜安樂！」

　　爾時，世尊告那拘羅長者：

　　「善哉！長者！汝實年老、根熟，羸劣、苦患，而能自力覲見如來，并餘宗重知識比丘。長者！當知：於苦患身，常當修學不苦患{身}[心]。」

　　爾時，世尊為那拘羅長者{宗}[示]，教，照，喜，默然而住。

　　那拘羅長者聞佛所說，歡喜、隨喜，禮佛而去。

　　時，尊者舍利弗去世尊不遠，坐一樹下。

　　那拘羅長者往詣尊者舍利弗所，稽首禮足，退坐一面。

　　時，尊者舍利弗問長者言：

　　「汝今諸根和悅，貌色鮮明，於世尊所得聞深法耶？」

　　那拘羅長者白舍利弗：

　　「今日世尊為我說法，示，教，照，喜，以甘露法灌我身、心，是故，我今諸根和悅，顏貌鮮明。」

　　尊者舍利弗問長者言：

　　「世尊為汝說何等法，示，教，照，喜，甘露潤澤？」

　　那拘羅長者白舍利弗：

　　「我向詣世尊所，白世尊言：『我年衰老，羸劣、苦患，自力而來覲見世尊，及所宗重知識比丘。』

　　佛告我言：『善哉！長者！汝實衰老，羸劣、苦患，而能自力詣我，及見先所宗重比丘。汝今於此苦患之身，常當修學不苦患{身}[心]。』世尊為我說如是法，示，教，照，喜，甘露潤澤。」

　　尊者舍利弗問長者言：

　　「汝向何不重問世尊：『云何苦患身、苦患心？云何苦患身、不苦患心？』」

　　長者答言：

　　「我以是義故，來詣尊者，唯願為我略說法要！」

　　尊者舍利弗語長者言：

　　「善哉！長者！汝今諦聽！當為汝說。

　　愚癡無聞凡夫於色集、色滅、色患、色味、色離不如實知；不如實知故，愛樂於色，言色是我、是我所，而取攝受，彼色若壞、若異，心識隨轉惱苦生；惱苦生已，恐怖、障閡、顧念、憂苦、結戀；於受、想、行、識，亦復如是，是名身、心苦患。

　　云何身苦患、心不苦患？

　　多聞聖弟子於色集、色滅、色味、色患、色離如實知；如實知已，不生愛樂、見色是我、是我所，彼色若變、若異，心不隨轉惱苦生；心不隨轉惱苦生已，得不恐怖、障閡、顧念、結戀；受、想、行、識，亦復如是，是名身苦患、心不苦患。」

　　尊者舍利弗說是法時，那拘羅長者得法眼淨。

　　爾時，那拘羅長者見法、得法、知法、入法，度諸狐疑，不由於他，於正法中心得無畏，從座起，整衣服，恭敬合掌，白尊者舍利弗：

　　「我已超、已度。我今歸依佛、法、僧寶，為優婆塞，證知我！我今盡壽歸依三寶。」

　　爾時，那拘羅長者聞尊者舍利弗所說，歡喜、隨喜，作禮而去。

Pāḷi - Chinese - English Comparison @ http://samyuttanikayo.blogspot.com/2011/07/sn-221-nakulapitusuttam.html

Upcoming Citta Yamaka Course in Sagaing

2010-07-22T10:55:00.002+08:00

Dear Venerable Sirs, Sayālay, Brothers and Sisters in the Dhamma,

We are pleased to update you on the upcoming course:

Course: Yamaka (6th of the original Abhidhamma-books), chapter Citta-Yamaka. Pairs of questions on consciousness for a deep understanding of the mind.

Date: 1 - 21 November 2010

Sayādaw Dr. Nandamālābhivaṃsa

Centre for Buddhist Studies (CBS), Sagaing, Myanmar.

Sagaing, Burma's spirituel centre, is located in Upper Myanmar near Mandalay, which can be reached from Yangon by air, bus or train.

Accommodation in CBS and the teachings are free (dāna welcome); for the meals usually a small contribution-fee is necessary.

Information & registration: agga@abhidhamma.de.
or directly contact Sayādaw, Tel. 0095-(0)1- 650 705.

Upcoming Citta Yamaka Course

2010-03-12T23:36:00.005+08:00

Dear Friends in the Dhamma,

We are very sorry to inform you that Sayādaw has decided to cancel his trip to Malaysia this time, due to his health problem, we would like to apologize to any inconvenience cause to you.

We look forward to see you in the next course.

May Sayādaw be well and healthy.

With respect,
Chew

------

[Attachment of email that I received from Sister Pauline.]

Dear Most Venerable Sayadaw U Nandamala and Venerable U Vimala and all brothers and sisters in the Dhamma

Dhamma greetings from Singapore.

Thank you for updating on our Most Venerable Sayadaw's health condition. It is imperative and very important to take care of Sayadaw's health as most of his students who have benefitted from his teachings have his welfare in our hearts. Sayadaw has come to Malaysia to restore the Abhidhamma proper, ie Patthana and Yamaka, and we are all very grateful to him. He has gone so far even with his weak health conditions. These also have been put onto the computer for world access by Bro. Chew. 3xsadhu!!!

Before I came to Singapore I have made arrangements to study Sacca Yamaka with a few friends and nun in Johor Baru and also to study Khanda Yamaka with another friend (from Penang and whose children are specialists drs. in Singapore) and other friend/s.

All of us who have in one way or other involved with this organising of his visit, I believe, and all his students wish Sayadaw have a very good rest. Rest and sleep is the most healing.

With respects and metta
Your Dhamma student
Pauline Chong

---------- Forwarded message ----------
From: rector itbmu
Date: Thu, Apr 8, 2010 at 6:05 PM
Subject: Giving message from Sayadaw Nandamalabhivamsa

Dear Paulin Chong

I am Ven. Vimala. I am so sorry to give this message to you. But I have to obey Sayadaw's order. Sayadaw asked me to give message to you all. And Sayadaw himself writes a letter as his hand-writting as follows; "Sayadaw says he needs to take rest enough. His health present day is not good to traveling abroad. Sayadaw wants to cancel to visit Malaysia".

It is a copy of Sayadaw hand-writting. At the present, Sayadaw's health is not so good. Now, weather of our country is very hot. That is why, Sayadaw becomes weak and he wants to take rest easily as physically relaxing. therefore, he cancels to visit Malaysia.

with metta

ven. vimala
ITBMU

Sixth Buddhist Council

2009-12-18T17:35:00.000+08:00

The Sixth Buddhist Council

Sunday, 15 March 2009 12:05

The Sixth Council was held in Kaba Aye in Yangon (Rangoon) in 1954, eighty-three years after the fifth one was held in Mandalay. It was sponsored by the Burmese Government led by the Prime Minister, the Honorable U Nu. He authorized the construction of the Maha Passana Guha, "the great cave," which was an artificial cave like the one the First Buddhist Council was held. Upon its completion, the Council met on the 17th of May, 1954.

As in the preceding councils, its aim was to affirm and preserve the genuine Dhamma and Vinaya. However it was unique that the monks who joined it came from eight different countries. These 2,500 learned Elders came from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and Vietnam. The late Venerable Mahasi Sayadaw was appointed the noble task of asking the required questions about the Dhamma to the Venerable Bhadanta Vicittasarabhivamsa, who answered all of them learnedly and satisfactorily.

The Council took two years, and the Tipitaka and its allied literature in all scripts were painstakingly examined with their differences noted down, the necessary corrections made, and collated. Fortunately, it was found that there was not much difference in the content of any of the texts. Finally, after the Council had officially approved the texts, all of the books of the Tipitaka and their Commentaries were prepared for printing on modern presses. This notable achievement was made possible through the dedicated efforts of the 2,500 monks and numerous lay people. Their work came to an end in May, 1956, 2,500 years after the Lord Buddha's Pari nibbāna .

This Council's work was a unique achievement in Buddhism history. The version of the Tipitaka in this Council has been recognized as the pristine teachings of Buddha Gotama and the most authoritative rendering today.

After the scriptures had been examined thoroughly several times, they were put into print, covering 52 treatises in 40 volumes, or 8025 pages in total. At the end of this Council, all the participating countries had the Pali Tipitaka rendered into their native scripts, with the exception of India.

Fifth Buddhist Council

2009-12-18T17:34:00.001+08:00

The Fifth Buddhist Council

Sunday, 15 March 2009 12:03

The Fifth Council took place in Mandalay, Burma (Myanmar) in 1871 A.D. in the reign of King Mindon. The chief objective of this meeting was to recite all the teachings of the Buddha and examine them in minute detail to see if any of them had been altered, distorted or dropped. It was presided over by three Elders, the Venerable Mahathera Jagarabhivamsa, the Venerable Narindabhidhaja, and the Venerable Mahathera Sumangalasami in the company of 2,400 monks. Their joint Dhamma recitation lasted five months.

It was also the work of this council to cause the entire Tipitaka to be inscribed on 729 marble slabs for posterity in the Myanmar script after its recitation. Each marble slab was 5 1/2 feet high, 3 1/2 feet wide and about 5 inches thick. This monumental task was done by many skillful craftsmen. Upon completion, each slab was housed in beautiful "miniature Pitaka" pagodas on a special site in the grounds of King Mindon's Kuthodaw Pagoda at the foot of Mandalay Hill. It is the largest book in the world that stands to this day.

Fourth Buddhist Council

2009-12-18T17:33:00.000+08:00

The Fourth Buddhist Council

Sunday, 15 March 2009 12:01

The Fourth Council was held in Tambapanni (Sri Lanka) in 29 B.C. under the patronage of King Vattagamani. The main reason for its convening was the realization that it was now not possible for the majority of monks to retain the entire Tipitaka in their memories as had been the case formerly for the Venerable Mahinda and those who followed him soon after. Therefore, as the art of writing had, by this time developed substantially it was thought expedient and necessary to have the entire body of the Buddha's teaching written down.

King Vattagamani supported the monk's idea and a council was held specifically to reduce the Tipitaka in its entirety to writing. Therefore, so that the genuine Dhamma might be lastingly preserved, the Venerable Maharakkhita and five hundred monks recited the words of the Buddha and then wrote them down on palm leaves. This remarkable project took place in a cave called, the Aloka lena, situated in the cleft of an ancient landslip near what is now Matale. Thus the aim of the Council was achieved and the preservation in writing of the authentic Dhamma was ensured. In the Eighteenth Century, King Vijayarajasiha had images of the Buddha created in this cave.

After the Council, palm leaves books appeared, and were taken to the other countries such as Burma, Thailand, Cambodia and Laos.

(The Tipitaka and its commentaries were brought to Sri Lanka by the missionary monk Mahinda of the Third Buddhist Council.)

Third Buddhist Council

2009-12-18T17:29:00.001+08:00

The Third Buddhist Council

Sunday, 15 March 2009 11:56

The Third Council was held primarily to rid the Sangha of corruption and bogus monks who held heretical views. The Council was convened in 326 B.C. At Asokarama in Patiliputta under the patronage of Emperor Asoka. It was presided over by the Elder Moggaliputta Tissa and one thousand monks participated in this Council. Tradition has it that Asoka had won his throne through shedding the blood of all his father's son's save his own brother, Tissa Kumara who eventually got ordained and achieved Arahantship.

Asoka was crowned in the two hundred and eighteenth year after the Buddha's Mahapari nibbāna . At first he paid only token homage to the Dhamma and the Sangha and also supported members of other religious sects as his father had done before him. However, all this changed when he met the pious novice-monk Nigrodha who preached him the Appamada-vagga. Thereafter he ceased supporting other religious groups and his interest in and devotion to the Dhamma deepened. He used his enormous wealth to build, it is said, eighty-four thousand pagodas and viharas and to lavishly support the Bhikkhus with the four requisites. His son Mahinda and his daughter Sanghamitta were ordained and admitted to the Sangha.

Eventually, his generosity was to cause serious problems within the Sangha. In time the order was infiltrated by many unworthy men, holding heretical views and who were attracted to the order because of the Emperor's generous support and costly offerings of food, clothing, shelter and medicine. Large numbers of faithless, greedy men espousing wrong views tried to join the order but were deemed unfit for ordination.

Despite this they seized the chance to exploit the Emperor's generosity for their own ends and donned robes and joined the order without having been ordained properly. Consequently, respect for the Sangha diminished. When this came to light some of the genuine monks refused to hold the prescribed purification or Uposatha ceremony in the company of the corrupt, heretical monks.

When the Emperor heard about this he sought to rectify the situation and dispatched one of his ministers to the monks with the command that they perform the ceremony. However, the Emperor had given the minister no specific orders as to what means were to be used to carry out his command. The monks refused to obey and hold the ceremony in the company of their false and 'thieving' companions [theyyasinivasaka].

In desperation the angry minister advanced down the line of seated monks and drawing his sword, beheaded all of them one after the other until he came to the King's brother, Tissa who had been ordained. The horrified minister stopped the slaughter and fled the hall and reported back to the Emperor Asoka was deeply grieved and upset by what had happened and blamed himself for the killings. He sought Thera Moggaliputta Tissa's counsel. He proposed that the heretical monks be expelled from the order and a third Council be convened immediately.

So it was that in the seventeenth year of the Emperor's reign the Third Council was called. Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the sixty thousand participants for the traditional recitation of the Dhamma and the Vinaya, which went on for nine months. The Emperor, himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Sangha immediately. In this way the Bhikkhu Sangha was purged of heretics and bogus bhikkhus.

This council achieved a number of other important things as well. The Elder Moggaliputta Tissa, in order to refute a number of heresies and ensure the Dhamma was kept pure, complied a book during the council called the Kathavatthu. This book consists of twenty-three chapters, and is a collection of discussion (Points of Controversy: refutations of the heretical views held by various sects on matters philosophical). It is the fifth of the seven books of the Abhidhamma Pitaka. The members of the Council also gave a royal seal of approval to the doctrine of the Buddha, naming it the Vibhajjavada, the Doctrine of Analysis. It is identical with the approved Theravada doctrine. One of the most significant achievements of this Dhamma assembly and one which was to bear fruit for centuries to come, was the Emperor's sending forth of monks, well versed in the Buddha's Dhamma and Vinaya who could recite all of it by heart, to teach it in nine different countries.

Country Name	Missionary Name
(1) Kasmira-Gandhara	Majjhantikathera.
(2) Mahisamandala	Mahadevathera.
(3) Vanavasi	Rakkhitathera.
(4) Aparantaka	Yona-Dhammarakkhitathera.
(5) Maharattha	Mahadhammarakkhitathera.
(6) Yona	Maharakkhitathera.
(7) Himavanta	Majjhimathera.
(8) Suvannabhumi	Sonathera and Uttarathera.
(9) Lankadipa	Mahamahindathera.

The Dhamma missions of these monks succeeded and bore great fruits in the course of time and went a long way in ennobling the peoples of these lands with the gift of the Dhamma and influencing their civilizations and cultures.

With the spread of Dhamma through the words of the Buddha, in due course India came to be known as Visvaguru, the teacher of the world.

Second Buddhist Council

2009-12-18T17:26:00.002+08:00

The Second Buddhist Council

Sunday, 15 March 2009 11:51

The Second Council was called one hundred years after the Buddha's Parinibbāna in order to settle a serious dispute over the 'ten points.' This is a reference to some monks breaking of ten minor rules. they were given to:

1. Storing salt in a horn.
2. Eating after midday.
3. Eating once and then going again to a village for alms.
4. Holding the Uposatha Ceremony with monks dwelling in the same locality.
5. Carrying out official acts when the assembly was incomplete.
6. Following a certain practice because it was done by one's tutor or teacher.
7. Eating sour milk after one had his midday meal.
8. Consuming strong drink before it had been fermented.
9. Using a rug which was not the proper size.
10. Using gold and silver.

Their misdeeds became an issue and caused a major controversy as breaking these rules was thought to contradict the Buddha's original teachings.

King Kalasoka was the Second Council's patron and the meeting took place at Vesali due to the following circumstances.

One day, whilst visiting the Mahavana grove in Vesali, the Elder Yasa came to know that a large group of monks known as the Vajjians were infringing the rule which prohibited monk's accepting gold and silver by openly asking for it from their lay devotees. He immediately criticized their behavior and their response was to offer him a share of their illegal gains in the hope that he would be won over. The Elder Yasa, however declined and scorned their behavior. The monks immediately sued him with a formal action of reconciliation, accusing him of having blamed their lay devotees. The Elder Yasa accordingly reconciled himself with the lay devotees, but at the same time, convinced them that the Vajjian monks had done wrong by quoting the Buddha's pronouncement on the prohibition against accepting or soliciting for gold and silver. The laymen immediately expressed their support for the Elder Yasa and declared the Vajjian monks to the wrong-doers and heretics, saying "the Elder Yasa alone is the real monk and Sakyan son. All the others are not monks, not Sakyan sons."

The Stubborn and unrepentant Vajjian monks then moved to suspend the Venerable Yasa Thera without the approval of the rest of the Sangha when they came to know of the outcome of his meeting with their lay devotees. The Elder Yasa, however escaped their censure and went in search of support from monks elsewhere, who upheld his orthodox views on the Vinaya. Sixty forest dwelling monks from western countries and eighty monks from the southern regions of Avanti who were of the same view, offered to help him to check the corruption of the Vinaya. Together they decided to go to Soreyya to consult the Venerable Revata as he was a highly revered monk and an expert in the Dhamma and the Vinaya.

As soon as the Vajjian monks came to know this they also sought the Venerable Revata's support by offering him the four requisites which he promptly refused. These monks then sought to use the same means to win over the Venerable Revata's attendant, the Venerable Uttara. At first he too, rightly declined their offer but they craftily persuaded him to accept their offer, saying that when the requisites meant for the Buddha were not accepted by him, Ananda would be asked to accept them and would often agree to do so. Uttara changed his mind and accepted the requisites. Urged on by them he then agreed to go and persuade the Venerable Revata to declare that the Vajjian monks were indeed speakers of the Truth and upholders of the Dhamma.

The Venerable Revata saw through their ruse and refused to support them. He then dismissed Uttara.

In order to settle the matter once and for all, the Venerable Revata advised that a council should be called at Valikarama with himself asking questions on the ten offenses of the most senior of the Elders of the day, the Thera Sabbakami. Once his opinion was given it was to be heard by a committee of eight monks, and its validity decided by their vote. The eight monks called to judge the matter were the Venerables Sabbakami, salha, Khujjasobhita and Vasabhagamika, from the East and four monks from the West, the Venerables Revata, Sambhuta-Sanavsai, Yasa and Sumana.

They thoroughly debated the matter with Revata as the questioner and Sabbakami answering his questions. After the debate was heard the eight monks decided against the Vajjian monks and their verdict was announced to the assembly. Afterwards seven-hundred monks recited the Dhamma and Vinaya and this recital came to be known as the Sattasati because seven-hundred monks had taken part in it. This historic council is also called, the Yasatthera Sangiti because of the major role the Elder Yasa played in it and his zeal for safeguarding the Vinaya.

The Vajjian monks categorically refused to accept the Council's decision and in defiance called a council of there own which was called the Mahasangiti (The Great Council).

First Buddhist Council

2009-12-18T17:21:00.003+08:00

The First Buddhist Council

Sunday, 15 March 2009 11:48

King Ajatasattu sponsored the First Council. It was convened in 544 B.C. in the sattaparnaguha Cave situated outside Rajagaha three months after the Buddha had passed away. A detailed account of this historic meeting can be found in the Cullavagga of the Vinaya Pitaka.

According to this record the incident which prompted the Elder Mahakassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks. This is what happened. The monk Subhadda, a former barber, who had ordained late in life, upon hearing that the Buddha had expired, voiced his resentment at having to abide by all the rules for monks laid down by the Buddha. Many monks lamented the passing of the Buddha and were deeply grieved. However, the Elder Mahakassapa heard Subhadda say: "Enough your Reverences, do not grieve, do not lament. We are well rid of this great recluse (the Buddha). We were tormented when he said, 'this is allowable to you, this is not allowable to you' but now we will be able to do as we like and we will not have to do what we do not like."

Mahakassapa was alarmed by his remark and feared that the Dhamma and the Vinaya might be corrupted and not survive intact if other monks were to behave like Subhadda and interpret the Dhamma and the Vinaya rules as they pleased. To avoid this he decided that the Dhamma must be preserved and protected. To this end after gaining the Sangha's approval he called to council five hundred Arahants. Ananda was to be included in this provided he attained Arahanthood by the time the council convened.

With the Elder Mahakassapa presiding, the five-hundred Arahant monks met in council during the rainy season. The first thing Mahakassapa did was to question the foremost expert on the Vinaya of the day, Venerable Upali on particulars of the monastic rule. This monk was well qualified for the task as the Buddha had taught him the whole of the Vinaya himself. First of all the Elder Mahakassapa asked him specifically about the ruling on the first offense [parajika], with regard to the subject, the occasion, the individual introduced, the proclamation, the repetition of the proclamation, the offense and the case of non-offense. Upali gave knowledgeable and adequate answers and his remarks met with the unanimous approval of the presiding Sangha. Thus the Vinaya was formally approved.

The Elder Mahakassapa then turned his attention to Ananda in virtue of his reputable expertise in all matters connected with the Dhamma. Happily, the night before the Council was to meet, Ananda had attained Arahantship and joined the Council. The Elder Mahakassapa, therefore, was able to question him at length with complete confidence about the Dhamma with specific reference to the Buddha's sermons. This interrogation on the Dhamma sought to verify the place where all the discourses were first preached and the person to whom they had been addressed.

Ananda aided by his word-perfect memory was able to answer accurately and so the Discourses met with the unanimous approval of the Sangha. The First Council also gave its official seal of approval for the closure of the chapter on the minor and lesser rules, and approval for their observance. It took the monks seven months to recite the whole of the Vinaya and the Dhamma and those monks sufficiently endowed with good memories retained all that had been recited. This historic first council came to be known as the Pancasatika because five-hundred fully enlightened Arahants had taken part in it.

A Comprehensive Manual of Abhidhamma

2009-06-28T10:55:00.002+08:00

The Alms Round and Monk's Life

2009-01-27T12:27:00.001+08:00

Bhante Yuttadhammo's blog

New Buddhist Monastery of Freising in Germany

2009-01-09T23:27:00.010+08:00

Dear Dhamma friends,

This is to announce the setting up of a new Theravada monastery in the Bavarian town of Freising near Munich. The recently established local Buddhist community of German-speaking people signed a rental agreement for a tiny house on Cathedral Hill (Domberg), at the very heart of Freising - an ancient place for religious study and practice in Bavaria.

Here we will have space to invite three bhikkhus to study, practice and teach the Buddhadhamma in a very traditional and very Catholic town. (The present Pope received his ordination as a priest in the cathedral right next door!). Surrounded by many forests ideal for secluded meditation during the day, Freising is situated at the lovely river Isar with lush meadows and river forests. The town itself is of the size that everything can be reached by foot and daily alms round can be part of the monastic life rhythm. Munich (40 km) and Munich airport (2 km) are very close and easy to reach - yet the business of the Bavarian capital does not disturb the quiet and the gemuetlichkeit of a town boarding on the Bavarian countryside.

This new city monastery is thought to be the founding stone for the development of a Theravada study center and thus supplements the recently founded more remote forest monastery Muttodaya (monks) and the mountain monastery Anenja Vihara (nuns). The monastery in
Freising aims to serve as a city residence for all monks when they come to teach in Munich or as a stop over on their way to the airport.

We hope to be able to offer separate accommodation for nuns soon.

For more information and updates please see:

http://www.buddhismus-freising.blogspot.com (German)

http://buddhism-freising.blogspot.com (English)

http://folaixing.blogspot.com (Chinese)

Thitadhammo Bhikkhu
YouTube: http://de.youtube.com/watch?v=NX3ZOVFZBSc

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

To make a donation, please click here

Additional Information:
(1) 600 Euros for the house now, starting next summer 800 (because we can rent the whole house then) this is the major cost per month. At present we have about 430 Euros of promised monthly contributions by lay supporters

(2) for inviting Ven. Tejobhasa it will be around 1000 for plane ticket and a constant 130 Euros per month for health insurance.

Update:
15 Jan 2009 - found a sponsor for a plane ticket, still waiting for somebody to sponsor health insurance.

Fabulous Fine Facts!

2008-12-22T09:37:00.001+08:00

Canal makers direct the water.
Arrow makers straighten the shafts.
Carpenters plane the planks of wood.
The Clever Nobles train their Mind...
Dhammapada 80

Those who meditate regularly;
Those who endure enthusiastically;
Those who exert much right effort;
These wise ones attain Nibbāna:
The supreme Peace, the sublime Bliss!
Dhammapada 23

Health is the greatest gain!
Contentment is the highest treasure!
Certainty is the foremost helper!
Ni bb āna is the highest happiness...
Dhammapada 204

Have a nice day!

Friendship is the Greatest [ Bhikkhu Samahita ] Sri Lanka
http://What-Buddha-Said.net

Fabulous Fine Facts!

3 Different Views of the Ego or Self

2008-12-19T22:25:00.001+08:00

There are three different views of the ego or self.

The first is the belief in self as the soul-entity.

The second is the view of self based on conceit and pride.

The third is the self as a conventional term for the first person singular as distinct from other persons.

The self or "I" implicit in the Pali word "gacchami" has nothing to do with illusion or conceit. It is a term of common usage that is to be found in the sayings of the Buddha and Arahats.

10 Ariyavasa Dhamma

2008-12-19T10:30:00.002+08:00

Ten Ariyavasa Dhamma

There are ten Ariyavasa dhamma.

(1) The first Ariyavasa dhamma is the removal of the five hindrances.

(2) The second is the control of the six senses.

(3) The third is the presence of a guard or mindfulness.

(4) The fourth is that the yogi living in the abode of Ariyas should have four supports.

(5) The fifth dhamma is that the yogi must have renounce all the false doctrines (paccekasacca) that do not accord with the nature of life although they claim monopoly of truth.

(6) The sixth Ariyavasa-dhamma calls upon the yogi to give up all pursuits. The pursuit of something means lack of self-sufficiency whereas giving up all pursuits is a sign of non-attachment and self-fulfillment.

(7) The seventh dhamma insists that the mind of the yogi who dwells in the Ariya abode is not confused but is clear and pure.

(8) The eighth dhamma is the possession of quiet bodily functions (passaddha kaya sankhara). Kayasankhara here means in-and-out breathing. So this dhamma requires the yogi to seek the fourth jhana that leads to the cessation of in-and-out breathing. But this shows only that the fourth jhana is a spiritual experience that may appeal to some yogis. The main point is the need to become an Arahat with the extinction of all defilements. For there are persons who have become Arahats without attaining the fourth jhana.

(9) & (10) The ninth and tenth Ariyavasa dhammas are a fully liberated mind and fully liberated knowledge or the knowledge that one is fully liberated from defilements. These two dhammas are linked together. Once the mind is totally liberated, there follows the awareness of such a total liberation.

2 kinds of bhikkhus

2008-12-19T10:20:00.004+08:00

Two kinds of bhikkhus

The Ariyavasa-sutta is addressed to bhikkhus.

There are two kinds of bhikkhus, viz.,
(1) the sutta-bhikkhu, and
(2) vinaya-bhikkhu.

The sutta-bhikkhu is, according to the commentaries, any person who practises the Dhamma to get liberated from the cycle of life (samara). He is not necessarily a member of the Sangha, for he may be a deva or a layman.

The practice of the Dhamma enables the yogi to overcome defilements. Through the practice of morality, the yogi seeks to overcome active defilements (vitikkama kilesa) such as greed, hatred, etc. that lead to killing, stealing and other misdeeds.

The yogi who develops concentration (samadha bhavana) overcomes the arousal of greed, hatred, etc. that always lie in our consciousness (pariyutthana kilesa).

Finally the yogi overcomes potential or dormant defilements (anusaya kilesa) through the development of insight-knowledge and wisdom. Every moment of mindfulness means the gradual destruction of latent defilements. It is somewhat like cutting away a piece of wood with a small axe, every stroke helping to get rid of the unwanted fragments of wood. Whenever the yogi focuses on the psycho-physical phenomena arising from the sense-contact with the external world, the defilements become weak impotent. Such a yogi is the bhikkhu of sutta pitaka.

The vinaya-bhikkhu is the monk who leads a good life based on vinaya rules. In the time of the Buddha the Lord himself ordained some of them by saying, "Come hither, bhikkhu". Most of them, however, were ordained by the Sangha in accordance with vinaya rules.

The bhikkhu referred to in Ariyavasa sutta is the sutta-bhikkhu, a term that applies to any human being, deva orBrahma who practises the Dhamma.

The Buddha preached the Ariyavasa sutta in order that we might live in the abode of Ariyas, safe, secure and protected from the perils of samsara. The perils of samsara (round of rebirth) are more terrifying than those that beset a man who does not live in a well-protected house. They follow us from one existence to another. One may land in the lower worlds as a peta or an animal and suffer for many years or one may be reborn as a poor, wretched man who has to face many hard ships for a living as well as the universal evils of life viz. old age, sickness and death. These are the perils of samsara that repeatedly engulf those who do not live in the abode of Ariyas or in other words, who do not practice Ariyavasa dhamma.

Refuge is Rescue

2008-12-16T20:09:00.004+08:00

Friends:

Taking Refuge: The Winner move for Blinded Beings!!!

The Venerable Mahamoggallana once told a large group of young devas:

Advantageous indeed is taking refuge in the Buddha, the Dhamma & the Sangha…

Because of taking refuge in the Buddha, Dhamma and Sangha some beings here, at the break-up of the body, right after death, are reborn in a divine destination, in a heavenly world!

There they surpass the other devas in ten respects:
1. In life span,
2. in divine beauty,
3. in divine happiness,
4. in divine fame,
5. in divine power,
6. and in enjoying divine forms,
7. sounds,
8. odours,
9. tastes,
10. and touchable objects…

Advantageous indeed is therefore this taking refuge in the 3 Jewels: The Buddha, the Dhamma & the Sangha…

The 3 jewels: Buddha, Dhamma & Sangha

Comments:
Good to know for all beings, who do neither know from where they came, nor what brought them there, and who do neither know, where they are going after death, nor what causes, will bring them there! There are 31 levels of existence. Take care!

The Dhammacakka: The Wheel of the Law!

For taking refuge in the Buddha, Dhamma and Sangha see here:
http://What-Buddha-Said.net/sangha/Sangha_Entry.htm
http://What-Buddha-Said.net/drops/The_Three_Jewels.htm
http://What-Buddha-Said.net/sangha/Saddhamma_Sangha.htm
http://What-Buddha-Said.net/sangha/Refuges_and_Precepts.htm

Source (edited extract):
The Grouped Sayings of the Buddha. Samyutta Nikaya.
Book IV [256] section 40:10 On Sakka ...
http://www.pariyatti.com/book.cgi?prod_id=948507
http://www.accesstoinsight.org/canon/samyutta/index.html

Have a nice day!

Friendship is the Greatest [ Bhikkhu Samahita ] Sri Lanka
http://What-Buddha-Said.net

Releasing the Misinterpretation "I Am"

2008-12-09T19:52:00.001+08:00

Friends:

Releasing the Misinterpretation "I Am" launches into Freedom!

The Blessed Buddha once noted:
It is by clinging, friends, that the notion: 'I am' occurs, not without clinging!

And by clinging to what does the notion: 'I am' occur, not without clinging?

It is by clinging to form, to feeling, to perception, to mental constructions, &
to consciousness that the notion: 'I am' occurs, and not without this clinging!

Suppose, friends, a young woman, or a young man, fond of fashion & jewellery,
would examine her own facial image in a mirror or in a bowl filled with pure,
clear, clean water: She would look at it with clinging, not without clinging...

Even and exactly so too, it is by clinging to form, to feeling, to perception,
to mental constructions, to consciousness that the notion: 'I am' occurs, and
not without this subconscious, yet quite detrimental, deep and rigid clinging...

Clinging to what is impermanent, transient and prone to vanish is very painful!

What is changing & painful cannot be 'Mine' nor 'What I Am' nor 'My Self'!

Understanding this the intelligent Noble disciple is disgusted with all forms,
all feelings, all perceptions, all mental constructions, & every consciousness.

Being disgusted creates disillusion. This very disillusion launch mental release!

When released the mind becomes unagitated! By being entirely imperturbable
one attains Awakening right there and then, and one instantly understands:
This mind is irreversibly freed! Rebirth is ended, the Noble Life is concluded,
done is what should be done, there is no state of being after or beyond this...

On clinging to 'personality view’ (Sakkāya Ditthi) and selflessness (Anattā):
http://What-Buddha-Said.net/drops/I-dentification.htm
http://What-Buddha-Said.net/drops/Ego-Projection.htm
http://What-Buddha-Said.net/drops/IV/Anatta_No_Self.htm
http://What-Buddha-Said.net/drops/IV/No_Agent_is_Inside.htm
http://What-Buddha-Said.net/drops/IV/The_Anatta_Doctrine.htm
http://What-Buddha-Said.net/drops/IV/Just_Passing_Bubbles.htm
http://What-Buddha-Said.net/drops/IV/Neither_Agent_nor_Actor.htm

Source:
The Grouped Sayings by the Buddha. Samyutta Nikāya 22:83 III 105
http://www.pariyatti.com/book.cgi?prod_id=948507
http://www.accesstoinsight.org/canon/samyutta/index.html
Have a nice day!

Friendship is the Greatest [ Bhikkhu Samahita ] Sri Lanka
http://What-Buddha-Said.net

What is Suffering?

2008-12-09T09:44:00.000+08:00

Friends:

What is Suffering?

At Savatthi. Sitting to one side, the Venerable Radha said to the Blessed One:
Venerable sir, it is said, 'suffering, suffering, What now, venerable sir, is suffering?

Radha, all form is suffering, all feeling is suffering, all perception is suffering,
all intentional mental formation is suffering, and consciousness itself is suffering.

Understanding this, Bhikkhu, a well instructed Noble Disciple experiences disgust
towards any form, disgust towards any feeling, disgust towards any perception,
disgust towards any mental construction, & disgust towards consciousness itself!

Experiencing disgust, he becomes disillusioned!

Through this disillusion his mind is released.

When mind is released, one instantly knows: This mind is liberated,
and one understands: Extinguished is rebirth, this Noble Life is all completed,
done is what should be done, there is no state of being beyond this...

Comments:
These 5 clusters of clinging are what denotes both the internal 'individual'
and the 'external' “real” world.
However as they continually change, no same 'self' = identity or 'substance' = reality can ever be found neither internally nor externally...
Since always changing they are thus always lost & therefore
are they always ultimately suffering...
An inner mental prison of craving for something inevitably and spontaneously vanishing...
A feverish Folly strategy…

More on Suffering = Dukkha
http://What-Buddha-Said.net/drops/II/Source_of_What.htm
http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Origin_of_Suffering.htm
http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Contemplating_Suffering_2.htm
http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm

Source:
The Grouped Sayings by the Buddha. Samyutta Nikaya 22:55 III 185
http://www.pariyatti.com/book.cgi?prod_id=948507
http://www.accesstoinsight.org/canon/samyutta/index.html
Have a nice day!

Friendship is the Greatest [ Bhikkhu Samahita ] Sri Lanka
http://What-Buddha-Said.net

What Causes Mental Purity?

2008-12-07T13:59:00.002+08:00

Friends:

What is the Cause of mental Defilement & Purification?

Venerable Mahali once asked the Buddha:

But, Venerable Sir, what is the causing condition of mental defilement?

By what reason, do beings become mentally defiled & degraded?

If, Mahali, this form, this feeling, this perception, this construction &
this consciousness were exclusively suffering, immersed only in frustration,
soaked solely in trouble & if it were not also sometimes soaked in pleasure,
beings would not become enamoured with it.

But since this form, this feeling, perception, construction & this consciousness is also occasionally pleasurable, immersed now & then in pleasure, soaked momentarily in delight & it is not soaked only & always in pain, beings become enamoured & enthralled with it!

By being enamoured with it, they are captivated by it & obsessed with it...
By being captivated by it & obsessed with it, they are defiled & degraded!

This, Mahali, is the causing condition for the mental defilement of beings...

By this reason, do beings become mentally defiled & detrimentally degraded!

Mental Defilement veils the mental ‘light’ by blocking & obscuring it!

But, Venerable Sir, what is the causing condition of mental purification?

By what reason, do beings become mentally purified & released?

If, Mahali, this form, this feeling, this perception, this construction &
this consciousness were exclusively pleasurable, immersed only in pleasure,
soaked solely in satisfaction, and if it were not also quite soaked in suffering,
beings would not become disgusted with it.

But because form, feeling, perception, construction & consciousness is also pain, immersed in distress, soaked in agony, and it is not soaked only in pleasure, beings are disgusted with it. Being disgusted,they experience disillusion & through this disillusion, they are mentally purified!

This, Mahali, is the causing condition for the mental purification of beings...

By this reason, do beings become mentally purified & happily released!

Naturally the mind is pure and luminous all around!

More on mental purification:
http://What-Buddha-Said.net/drops/IV/Mental_Purity.htm
http://What-Buddha-Said.net/drops/IV/Ability_Purification.htm
http://What-Buddha-Said.net/drops/II/The_7_Purifications.htm
http://What-Buddha-Said.net/drops/II/The_purpose_of_purification.htm
http://What-Buddha-Said.net/drops/IV/The_7_stages_of_Purification.htm

Source:
The Grouped Sayings by the Buddha. Samyutta Nikaya III 69-71
http://www.pariyatti.com/book.cgi?prod_id=948507
http://www.accesstoinsight.org/canon/samyutta/index.html

Have a nice day!

Friendship is the Greatest [
Bhikkhu Samahita ] Sri Lanka J
http://What-Buddha-Said.net

What is the Cause of Mental Purity?

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May all beings become thus Happy!
Friendship is the GREATEST!
Have a Nice Day!
Bhikkhu Samahita
Ceylon
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Vanishing by very Nature !

2008-12-07T13:21:00.002+08:00

Friends:

By very Nature - inherently & inevitably - Decaying & Vanishing!

At Savatthi the Blessed Buddha said:

Bhikkhus, All is by nature subject to birth...

All is by nature subject to ageing...

All is by nature subject to decay & sickness...

All is by nature subject to death...

All is by nature subject to trouble...

All is by nature subject to corruption...

All is by nature subject to destruction...

All is by nature subject to vanishing...

All that is by nature subject to emergence

is also by nature subject to ceasing...

And what, bhikkhus, is this All, that is by nature subject to birth, ageing, decay,
sickness, death, trouble, corruption, destruction, vanishing, ever arising & ceasing ?

The Eye ... Forms ... Eye-consciousness ... Eye-contact...

Whatever feeling arised caused by eye-contact, that is by nature subject to ever arising and ceasing...

The Ear ... Sounds ... Auditory-consciousness ... Ear-contact...

The Nose ... Smells ... Olfactory-consciousness ... Nose-contact...

The Tongue ... Tastes ... Gustatory-consciousness ... Tongue-contact...

The Body ... Touches ... Tactile-consciousness ... Body-contact...

The Mind ... Thoughts ... Mental-consciousness ... Mind-contact...

& whatever feeling arised caused any contact, that is by nature subject to ever arising and ceasing...

Understanding this, the intelligent noble disciple becomes disgusted with this All ...

Being thus disgusted produces disillusion...

This disillusion induces a mental release!!!
When detached, the mind remains unagitated!

Being utterly imperturbable one attains Awakening right there & instantly understands: This mind is irreversibly freed ...!!!

Repeated rebirth is ended, this Noble Life is completed, done is what should be done, there is no state ever beyond, after or surpassing this ...

More on impermanence, inconstancy, & transience (Anicca)
Anicca (Impermanence) According to Theravada (Bhikkhu Ñanamoli)
http://www.accesstoinsight.org/lib/authors/various/wheel186.html
http://What-Buddha-Said.net/library/DPPN/wtb/a/anicca.htm
http://What-Buddha-Said.net/drops/II/Transient_formations.htm
http://What-Buddha-Said.net/drops/II/Perceiving_Transience.htm
http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm
http://What-Buddha-Said.net/drops/II/The_Internal_Transience.htm
http://What-Buddha-Said.net/drops/II/The_External_Transience.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm
http://What-Buddha-Said.net/drops/IV/Contemplating_Impermanence.htm
http://What-Buddha-Said.net/drops/IV/Contemplating_Impermanence_2.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Universal_Transience.htm

Source:
The Grouped Sayings by the Buddha. Samyutta Nikaya. Book IV 27-28
The 6 senses section 35. Thread on Birth: Jāti Sutta (33-4)
http://www.pariyatti.com/book.cgi?prod_id=948507
http://www.accesstoinsight.org/canon/samyutta/index.html

Have a nice day!

Friendship is the Greatest [ Bhikkhu Samahita ] Sri Lanka J
http://What-Buddha-Said.net

Vanishing by very Nature!

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WWW: http://groups.google.com/group/Buddha-Direct
Related Buddhist Site: http://What-Buddha-Said.net