bp102s_Narada-Buddha_and_His_Teachings

["arises\t as\t to\t the\t usefulness\t of\t the\t tapeworm,\t snakes, mosquitoes\t and\t so\t forth,\t and\t for\t the\t existence\t of rabies.\tHow\tdoes\tone\taccount\tfor\tthe\tproblem\tof\tevil? Are\t earthquakes,\t floods,\t pestilences,\t and\t wars designed? Expressing\t his\t own\t view\t about\t cosmic\t purpose, Russell\tboldly\tdeclares: Why\t in\t any\t case,\t this\t glorification\t of\t man?\t How about\t lions\t and\t tigers?\t They\t destroy\t fewer animals\t or\t human\t lives\t than\t we\t do,\t and\t they\t are much\t more\t beautiful\t than\t we\t are.\t How\t about ants?\t They\t manage\t the\t corporate\t state\t much better\t than\t any\t Fascist.\t Would\t not\t a\t world\t of nightingales\tand\tlarks\tand\tdeer\tbe\tbetter\tthan\tour human\tworld\tof\tcruelty\tand\tinjustice\tand\twar? The\tbelievers\tin\tcosmic\tpurpose\tmake\tmuch\tof our\tsupposed\tintelligence,\tbut\ttheir\twritings\tmake one\t doubt\t it.\t If\t I\t were\t granted\t omnipotence,\t and millions\t of\t years\t to\t experiment\t in,\t I\t should\t not think\t Man\t much\t to\t boast\t of\t as\t the\t final\t result\t of all\tmy\tefforts.\t521 What\t is\t the\t purpose\t of\t life\t according\t to\t different religions? According\t to\t Hinduism\t the\t purpose\t of\t life\t is\t \\\"to\t be one\t with\t Brahm\u0101\\\"\t or\t \\\"to\t be\t re-absorbed\t in\t the\t Divine Essence\tfrom\twhich\this\tsoul\temanated.\\\" According\t to\t Judaism,\t Christianity\t and\t Islam,\t it\t is \\\"to\tglorify\tGod\tand\tto\tenjoy\thim\tfor\tever.\\\" 651","Will\t an\t average\t person\t of\t any\t religion\t be\t prepared to\t give\t up\t his\t earthly\t life,\t to\t which\t he\t tenaciously clings,\t for\t immortality\t in\t their\t ultimate\t havens\t of peace? Very\tdoubtful,\tindeed! \u2014\u2014 Now,\t how\t does\t Buddhism\t answer\t the\t question \\\"why?\\\" Buddhism\tdenies\tthe\texistence\tof\ta\tCreator.\tAs\tsuch from\t a\t Buddhist\t standpoint\t there\t cannot\t be\t a\t fore- ordained\t purpose.\t Nor\t does\t Buddhism\t advocate fatalism,\t determinism,\t or\t pre-destination\t which controls\tman's\tfuture\tindependent\tof\this\tfree\tactions.\tIn such\ta\tcase\tfree\twill\tbecomes\tan\tabsolute\tfarce\tand\tlife becomes\tpurely\tmechanistic. To\t a\t large\t extent\t man's\t actions\t are\t more\t or\t less mechanistic,\t being\t influenced\t by\t his\t own\t doings, upbringing,\t environment\t and\t so\t forth.\t But\t to\t a\t certain extent\t man\t can\t exercise\t his\t free\t will.\t A\t person,\t for instance,\t falling\t from\t a\t cliff\t will\t be\t attracted\t to\t the ground\t just\t as\t an\t inanimate\t stone\t would.\t In\t this\t case he\t cannot\t use\t his\t free\t will\t although\t he\t has\t a\t mind unlike\t the\t stone.\t If\t he\t were\t to\t climb\t a\t cliff,\t he\t could certainly\t use\t his\t free\t will\t and\t act\t as\t he\t likes.\t A\t stone, on\t the\t contrary,\t is\t not\t free\t to\t do\t so\t of\t its\t own\t accord. Man\thas\tthe\tpower\tto\tchoose\tbetween\tright\tand\twrong, good\t and\t bad.\t Man\t can\t either\t be\t hostile\t or\t friendly\t to himself\t and\t others.\t It\t all\t depends\t on\t his\t mind\t and\t its 652","development. Although\t there\t is\t no\t specific\t purpose\t in\t man's existence,\tyet\tman\tis\tfree\tto\thave\tsome\tpurpose\tin\tlife. What,\ttherefore,\tis\tthe\tpurpose\tof\tlife? Ouspensky\t writes:\t \\\"Some\t say\t that\t the\t meaning\t of life\t is\t in\t service,\t in\t the\t surrender\t of\t self,\t in\t self- sacrifice,\tin\tthe\tsacrifice\tof\teverything,\teven\tlife\titself. Others\tdeclare\tthat\tthe\tmeaning\tof\tlife\tis\tin\tthe\tdelight of\t it,\t relieved\t against\t 'the\t expectation\t of\t the\t final horror\tof\tdeath.'\tSome\tsay\tthat\tthe\tmeaning\tof\tlife\tis\tin perfection,\t and\t the\t creation\t of\t a\t better\t future\t beyond the\tgrave,\tor\tin\tfuture\tlife\tfor\tourselves.\tOthers\tsay\tthat the\tmeaning\tof\tlife\tis\tin\tthe\tapproach\tto\tnon-existence; still\tothers,\tthat\tthe\tmeaning\tof\tlife\tis\tin\tthe\tperfection of\t the\t race,\t in\t the\t organisation\t of\t life\t on\t earth;\t while there\t are\t those\t who\t deny\t the\t possibility\t of\t even attempting\tto\tknow\tits\tmeaning.\\\" Criticising\t all\t these\t views\t the\t learned\t writer\t says: \\\"The\tfault\tof\tall\tthese\texplanations\tconsists\tin\tthe\tfact that\t they\t all\t attempt\t to\t discover\t the\t meaning\t of\t life outside\tof\titself,\teither\tin\tthe\tnature\tof\thumanity,\tor\tin some\t problematical\t existence\t beyond\t the\t grave,\t or again\t in\t the\t evolution\t of\t the\t Ego\t throughout\t many successive\t incarnations\u2014always\t in\t something\t outside of\t the\t present\t life\t of\t man.\t But\t if\t instead\t of\t thus speculating\t about\t it,\t men\t would\t simply\t look\t within themselves,\t then\t they\t would\t see\t that\t in\t reality\t the meaning\tof\tlife\tis\tnot\tafter\tall\tso\tobscure.\tIt\tconsists\tin knowledge.\\\"\t522 653","In\t the\t opinion\t of\t a\t Buddhist,\t the\t purpose\t of\t life\t is supreme\tenlightenment\t(sambodhi),\ti.e.,\tunderstanding of\t oneself\t as\t one\t really\t is.\t This\t may\t be\t achieved through\t sublime\t conduct,\t mental\t culture,\t and penetrative\t insight;\t or\t in\t other\t words,\t through\t service and\tperfection. In\t service\t are\t included\t boundless\t loving\t kindness, compassion,\t and\t absolute\t selflessness\t which\t prompt man\t to\t be\t of\t service\t to\t others.\t Perfection\t embraces absolute\tpurity\tand\tabsolute\twisdom. 654","Appendix Ma\u1e45gala\tSutta\t\u2014\tBlessings\t1 Thus\thave\tI\theard: On\t one\t occasion\t the\t Exalted\t One\t was\t dwelling\t at the\tmonastery\tof\tAn\u0101thapindika,\t2\tin\tJeta's\tGrove,\tnear Savatthi.\t3\tNow\twhen\tthe\tnight\twas\tfar\tspent,\ta\tcertain deity,\t whose\t surpassing\t splendour\t illuminated\t the entire\t Jeta\t Grove,\t came\t to\t the\t presence\t of\t the\t Exalted One\t and,\t drawing\t near,\t respectfully\t saluted\t him\t and stood\t at\t one\t side.\t Standing\t thus,\t he\t addressed\t the Exalted\tOne\tin\tverse:\t4 1.\t\\\"Many\tdeities\tand\tmen,\tyearning\tafter\tgood,\thave pondered\t on\t blessings.\t Pray,\t tell\t me\t the\t highest blessings.\\\"\t5 [The\tBuddha\treplied:] 2.\t \\\"Not\t to\t associate\t with\t fools,\t to\t associate\t with\t the wise,\tand\tto\thonour\tthose\twho\tare\tworthy\tof\thonour\u2014 this\tis\tthe\thighest\tblessing. 3.\t To\t reside\t in\t a\t suitable\t locality,\t 6\t to\t have\t done meritorious\tactions\tin\tthe\tpast,\tand\tto\tset\toneself\tin\tthe right\tcourse\t7\u2014this\tis\tthe\thighest\tblessing. 4.\t Vast\t learning,\t 8\t perfect\t handicraft,\t 9\t a\t highly 655","trained\t discipline,\t 10\t and\t pleasant\t speech\u2014this\t is\t the highest\tblessing. 5.\t The\t support\t of\t father\t and\t mother,\t the\t cherishing of\twife\tand\tchildren,\tand\tpeaceful\toccupations\u2014this\tis the\thighest\tblessing. 6.\t Liberality,\t righteous\t conduct,\t the\t helping\t of relatives,\t and\t blameless\t actions\u2014this\t is\t the\t highest blessing. 7.\t To\t cease\t and\t abstain\t from\t evil,\t 11\t forbearance with\t respect\t to\t intoxicants,\t and\t steadfastness\t in\t virtue \u2014this\tis\tthe\thighest\tblessing. 8.\t Reverence,\t 12\t humility,\t contentment,\t gratitude and\topportune\thearing\tof\tthe\tDhamma\t13\u2014this\t is\t the highest\tblessing. 9.\tPatience,\tobedience,\tsight\tof\tthe\tSamanas\t14\t and religious\tdiscussions\tat\tdue\tseason\u2014this\tis\tthe\thighest blessing. 10.\t Self-control,\t holy\t life,\t perception\t of\t the\t Noble Truths,\t and\t the\t realisation\t of\t Nibb\u0101na\t this\t is\t the highest\tblessing. 11.\t He\t whose\t mind\t does\t not\t flutter\t by\t contact\t with worldly\t contingencies,\t 15\t sorrowless,\t stainless,\t and secure\t16\t\u2014this\tis\tthe\thighest\tblessing. 12.\t To\t them,\t fulfilling\t matters\t such\t as\t these,\t 17 everywhere\tinvincible,\tin\tevery\tway\tmoving\thappily\u2014 these\tare\tthe\thighest\tblessings.\t18 \u2014\u2014 656","Par\u0101bhava\tSutta\t\u2014\tDownfall\t19 Thus\thave\tI\theard: On\t one\t occasion\t the\t Exalted\t One\t was\t dwelling\t at the\t monastery\t of\t An\u0101thapi\u1e47\u1e0dika,\t in\t Jeta's\t Grove,\t near S\u0101vatthi. Now\t when\t the\t night\t was\t far\t spent\t a\t certain\t deity, whose\tsurpassing\tsplendour\tilluminated\tthe\twhole\tJeta Grove,\t came\t to\t the\t presence\t of\t the\t Exalted\t One\t and, drawing\tnear,\trespectfully\tsaluted\thim\tand\tstood\tat\tone side.\t Standing\t thus,\t he\t addressed\t the\t Exalted\t One\t in verse: 1.\tHaving\tcome\tto\tinterrogate\tthe\tExalted\tOne, we\task\tthee,\tO\tGotama,\tabout\tthe\tfalling\tman. Pray,\ttell\tus\tthe\tcause\tof\tone's\tdownfall. 2.\tEasily\tknown\tis\tthe\tprogressive\tone,\teasily known\tis\tthe\tdeclining\tone.\tA\tlover\tof\tthe Dhamma\tis\tthe\tprogressive\tone.\tA\thater\tof\tthe Dhamma\tis\tthe\tdeclining\tone. 3.\tThis\tthen\twe\tlearn\tis\tthe\tfirst\tcause\tof\tone's downfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe second\tcause\tof\tone's\tdownfall. 4.\tThe\tvicious\tare\tdear\tto\thim,\tin\tthe\tvirtuous he\tfinds\tnothing\tpleasing,\the\tfavours\tthe\tcreeds of\tthe\tvicious:\tthis\tis\tthe\tcause\tof\tone's downfall. 5.\tThis\tthen\twe\tlearn\tis\tthe\tsecond\tcause\tof 657","one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe third\tcause\tof\tone's\tdownfall. 6.\tThe\tman\twho\tis\tdrowsy,\tfond\tof\tsociety,\tnot industrious,\tindolent,\tand\twho\tmanifests\tanger: this\tis\tthe\tcause\tof\tone's\tdownfall. 7.\tThis\tthen\twe\tlearn\tis\tthe\tthird\tcause\tof\tone's downfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe fourth\tcause\tof\tone's\tdownfall. 8.\tWhosoever,\tbeing\trich,\tdoes\tnot\tsupport\this aged\tmother\tand\tfather\twho\thave\tpassed\ttheir youth:\tthis\tis\tthe\tcause\tof\tone's\tdownfall. 9.\tThis\tthen\twe\tlearn\tis\tthe\tfourth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe fifth\tcause\tof\tone's\tdownfall. 10.\tHe\twho,\tby\tfalsehood,\tdeceives\ta Br\u0101hmana\tor\tan\tascetic\tor\tany\tother\tmendicant: this\tis\tthe\tcause\tof\tone's\tdownfall.\t11.\tThis\tthen we\tlearn\tis\tthe\tfifth\tcause\tof\tone's\tdownfall. Pray,\tO\tExalted\tOne,\ttell\tus\tthe\tsixth\tcause\tof one's\tdownfall. 12.\tThe\tman\twho\towns\tmuch\tproperty,\twho\thas gold\tand\tfood,\tbut\talone\tenjoys\this\tdelicacies: this\tis\tthe\tcause\tof\tone's\tdownfall. 13.\tThis\tthen\twe\tlearn\tis\tthe\tsixth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe seventh\tcause\tof\tone's\tdownfall. 14.\tThe\tman\twho\tprides\tin\tbirth\tor\twealth\tor clan,\tand\tdespises\this\town\tkinsmen:\tthis\tis\tthe 658","cause\tof\tone's\tdownfall. 15.\tThis\tthen\twe\tlearn\tis\tthe\tseventh\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe eighth\tcause\tof\tone's\tdownfall. 16.\tThe\tman\twho\tis\ta\tdebauchee,\ta\tdrunkard,\ta gambler,\tand\twho\tsquanders\twhatever\the possesses:\tthis\tis\tthe\tcause\tof\tone's\tdownfall. 17.\tThis\tthen\twe\tlearn\tis\tthe\teighth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe ninth\tcause\tof\tone's\tdownfall. 18.\tNot\tcontented\twith\tone's\town\twives,\tif\tone is\tseen\tamongst\tcourtesans\tand\tthe\twives\tof others:\tthis\tis\tthe\tcause\tof\tone's\tdownfall. 19.\tThis\tthen\twe\tlearn\tis\tthe\tninth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe tenth\tcause\tof\tone's\tdownfall. 20.\tThe\tman\twho,\tpast\this\tyouth,\tbrings\ta\tvery young\twife\tand\tsleeps\tnot\tfor\tjealousy\tof\ther: this\tis\tthe\tcause\tof\tone's\tdownfall. 21.\tThis\tthen\twe\tlearn\tis\tthe\ttenth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe eleventh\tcause\tof\tone's\tdownfall. 22.\tHe\twho\tplaces\tin\tauthority\tan\tintemperate spend-thrift\twoman,\tor\ta\tman\tof\tsimilar\tnature: this\tis\tthe\tcause\tof\tone's\tdownfall. 23.\tThis\tthen\twe\tlearn\tis\tthe\televenth\tcause\tof one's\tdownfall.\tPray,\tO\tExalted\tOne,\ttell\tus\tthe 659","twelfth\tcause\tof\tone's\tdownfall. 24.\tHe\twho,\tof\tslender\tmeans,\tbut\tvast ambition,\tof\twarrior\tbirth,\taspires\tto sovereignty:\tthis\tis\tthe\tcause\tof\tone's\tdownfall. 25.\tKnowing\twell\tthese\tcauses\tof\tdownfall\tin the\tworld,\tthe\tNoble\tSage,\tendowed\twith insight,\tshares\ta\thappy\trealm. \u2014\u2014 Vasala\tSutta\t\u2014\tOutcast Thus\thave\tI\theard: On\tone\toccasion\tthe\tExalted\tOne\twas\tstaying\tat\tthe monastery\t of\t An\u0101thapindika,\t in\t Jeta's\t Grove,\t near S\u0101vatthi.\t Thereupon\t the\t Exalted\t One,\t having\t garbed himself\t in\t the\t forenoon,\t took\t his\t bowl\t and\t robe,\t and entered\tS\u0101vatthi\tfor\talms. Now\t at\t that\t time,\t in\t the\t house\t of\t the\t Brahmin Aggika\tBh\u0101rad-v\u0101ja,\ta\tfire\twas\tburning\tand\tan\toffering was\t prepared.\t Then\t the!\t Exalted\t One,\t going\t for\t alms from\t house\t to\t house\t in\t S\u0101vatthi\t approached\t the\t house of\t the\t Brahmin\t Aggika\t Bh\u0101radv\u0101ja.\t The\t Brahmin, seeing\t the\t Exalted\t One\t coming\t at\t a\t distance,\t said, \\\"Stay\t there,\t O\t shaveling!\t Stay\t there,\t O\t wretched monk:\tStay\tthere,\tO\tmiserable\toutcast!\\\"\t20 When\the\tspoke\tthus\tthe\tExalted\tOne\taddressed\thim as\tfollows:\t\\\"Do\tyou\tknow,\tO\tBrahmin,\twho\tan\toutcast 660","is,\tor\tthe\tthings\tthat\tmake\tan\toutcast?\\\" \\\"Nay,\t indeed,\t O\t Venerable\t Gotama.\t I\t do\t not\t know who\t an\t outcast\t is,\t or\t the\t things\t that\t make\t an\t outcast. Will\tthe\tVenerable\tGotama\tbe\tso\tgood\tas\tto\tdeclare\tthe doctrine\t to\t me\t so\t that\t I\t may\t know\t who\t an\t outcast\t is and\twhat\tthings\tmake\tan\toutcast?\\\" \\\"Hear\tthen,\tO\tBrahmin!\tBear\tit\twell\tin\tmind;\tI\tshall speak.\\\"\t \\\"Very\t good,\t Venerable\t One,\\\"\t the\t Brahmin responded. The\tExalted\tOne\tspoke\tas\tfollows.\t21 1.\t The\t man\t who\t is\t irritable,\t rancorous,\t vicious, detractive,\t 22\t perverted\t in\t views,\t and\t deceitful:\t know him\tas\tan\toutcast. 2.\t Whosoever\t in\t this\t world\t harms\t living\t beings, once-born\t or\t twice-born,\t 23\t in\t whom\t there\t is\t no compassion\tfor\tliving\tbeings:\tknow\thim\tas\tan\toutcast. 3.\t Whosoever\t destroys\t and\t besieges\t villages\t and hamlets,\tand\tis\tknown\tas\tan\toppressor:\tknow\thim\tas\tan outcast. 4.\t Whether\t in\t the\t village\t or\t in\t the\t forest\t whosoever appropriates\tby\ttheft\twhat\tbelongs\tto\tothers,\tor\twhat\tis not\tgiven:\tknow\thim\tas\tan\toutcast. 5.\t Whosoever,\t having\t really\t taken\t a\t debt,\t flees, when\tpressed,\tsaying,\t\\\"There\tis\tno\tdebt\tto\tyou\\\":\tknow him\tas\tan\toutcast. 6.\tWhosoever,\tdesiring\tsome\ttrifle,\tkills\ta\tman\tgoing along\t on\t the\t road,\t and\t pillages\t something:\t know\t him 661","as\tan\toutcast. 7.\t Who,\t for\t his\t own\t sake,\t or\t for\t the\t sake\t of\t others, or\t for\t the\t sake\t of\t wealth,\t utters\t lies\t when\t asked\t as\t a witness:\tknow\tsuch\ta\tman\tas\tan\toutcast. 8.\t Whosoever\t by\t force\t or\t with\t consent\t is\t seen transgressing\t with\t the\t wives\t of\t relatives\t or\t friends: know\thim\tas\tan\toutcast. 9.\tWhosoever,\tbeing\trich,\tdoes\tnot\tsupport\this\taged mother\t and\t father\t who\t have\t passed\t their\t youth:\t know him\tas\tan\toutcast. 10.\tWhosoever\tstrikes\tor,\tby\tspeech,\tannoys\tmother, father,\t brother,\t sister,\t or\t mother-in-law:\t know\t him\t as an\toutcast. 11.\t Whosoever,\t when\t questioned\t about\t what\t is good,\t counsels\t what\t is\t wrong\t and\t teaches\t in\t a concealing\tway:\tknow\thim\tas\tan\toutcast. 12.\t Whosoever,\t having\t done\t an\t evil\t deed,\t wishes that\tit\tmay\tnot\tbe\tknown\tto\tothers,\tand\tis\tconcealed\tin actions:\tknow\thim\tas\tan\toutcast. 13.\tWhosoever,\thaving\tgone\tto\tanother's\thouse,\tand partaken\tof\tchoice\tfood,\tdoes\tnot\thonour\thim\tin\treturn when\the\tcomes:\tknow\thim\tas\tan\toutcast. 14.\t Whosoever\t deceives\t by\t falsehood\t a Br\u0101hmana\t 24\t or\t ascetic\t or\t any\t other\t mendicant:\t know him\tas\tan\toutcast. 15.\t Whosoever\t by\t speech\t annoys\t a\t Br\u0101hmana\t or ascetic,\t when\t meal-time\t has\t come,\t and\t does\t not\t give 662","[alms]:\tknow\thim\tas\tan\toutcast. 16.\tWhosoever\tin\tthis\tworld,\tshrouded\tin\tignorance, predicts\twhat\tis\tnot,\texpecting\tsomething:\tknow\thim\tas an\toutcast. 17.\t Whosoever\t exalts\t himself\t and\t despises\t others, and\tis\tdebased\tby\this\tpride:\tknow\thim\tas\tan\toutcast. 18.\t Whosoever\t is\t annoying,\t avaricious,\t of\t base desires,\t selfish,\t deceitful,\t shameless\t and\t fearless\t [in evil\taction]:\tknow\thim\tas\tan\toutcast. 19.\t Whosoever\t reviles\t the\t Buddha\t or\t a\t disciple\t of his\u2014be\the\ta\trecluse\tor\ta\thouseholder:\tknow\thim\tas\tan outcast. 20.\tWhosoever,\twithout\tbeing\tan\tArahant,\tclaims\tto be\tan\tArahant\tis\ta\tthief\tin\tthe\twhole\tuniverse\t25\u2014he\tis the\tlowest\toutcast. Those\t whom\t I\t have\t described\t to\t you\t are\t indeed called\toutcasts.\t26 21.\tNot\t27\tby\tbirth\tis\tone\tan\toutcast,\t28\tnot\tby\tbirth is\t one\t a\t Br\u0101hmana.\t By\t deeds\t is\t one\t an\t outcast,\t by deeds\tis\tone\ta\tBr\u0101hma\u1e47a.\t29 22.\t Know\t it\t as\t such\t by\t this\t 30\t illustration:\t There was\t the\t son\t of\t an\t outcast,\t known\t as\t M\u0101tanga,\t a\t \\\"dog- cooker.\\\"\t31 23.\t This\t M\u0101tanga\t attained\t to\t highest\t glory,\t difficult to\t -obtain.\t Many\t warriors\t and\t Brahmins\t came\t to minister\tunto\thim. 24.\t Mounting\t the\t celestial\t vehicle\t 32\t along\t the 663","passionless\t high\t waysf\t 33\t he\t soared\t 34\t the\t Brahma realm,\t having\t discarded\t sense-desires.\t Birth\t did\t not prevent\thim\tfrom\tbeing\treborn\tin\tthe\tBrahma\trealm. 25.\t There\t are\t Brahmins\t born\t in\t the\t family\t of preceptors,\t35\tkinsmen\tof\t(Veda)\thymns.\tThey\ttoo\tare frequently\tseen\taddicted\tto\tevil\tdeeds. 26.\t In\t this\t life\t itself\t they\t are\t despised,\t in\t the\t next they\t get\t a\t woeful\t state.\t Birth\t does\t not\t preclude\t them either\tfrom\ta\twoeful\tstate\tor\tfrom\tcondemnation. 27.\tBy\tbirth\tone\tis\tnot\tan\toutcast,\tby\tbirth\tone\tis\tnot a\t Br\u0101hmana.\t By\t deeds\t is\t one\t an\t outcast,\t by\t deeds\t is one\ta\tBr\u0101hmana. When\t this\t was\t spoken,\t the\t Brahmin\t Aggika Bh\u0101radv\u0101ja\taddressed\tthe\tExalted\tOne\tas\tfollows: \\\"Excellent,\t O\t Venerable\t Gotama,\t Excellent!\t It\t is\t as if,\tO\tVenerable\tGotama,\ta\tman\twere\tto\tset\tupright\tthat which\twas\toverturned\tor\twere\tto\treveal\tthat\twhich\twas hidden,\t or\t were\t to\t point\t out\t the\t way\t to\t one\t who\t has gone\t astray,\t or\t were\t to\t hold\t a\t lamp\t amidst\t the darkness,\t so\t that\t whoever\t has\t eyes\t may\t see,\t even\t so has\t the\t Doctrine\t been\t expounded\t in\t various\t ways\t by the\tVenerable\tGotama. And\t I\t seek\t refuge\t in\t the\t Venerable\t Gotama,\t the Doctrine,\t and\t the\t Order\t of\t Disciples.\t May\t the Venerable\t Gotama\t receive\t me\t as\t a\t follower\t who\t has taken\trefuge\tfrom\tthis\tvery\tday\tto\tlife's\tend.\\\" \u2014\u2014 664","Ratana\tSutta\t\u2014\tJewels The\tcommentary\tgives\ta\tgraphic\tdescription\tof\tthe\torigin\tof this\timportant\tdiscourse. It\t states\t that\t on\t one\t occasion\t the\t inhabitants\t of\t the prosperous\tcity\tof\tVes\u0101li\twere\toppressed\twith\tthree\tdangers \u2014famine,\t evil\t spirits,\t and\t pestilence.\t Famine\t visited\t them first,\t causing\t several\t deaths\t amongst\t the\t poor\t folk. Attracted\t by\t the\t nauseating\t smell\t emanating\t from\t the decaying\t corpses,\t evil\t spirits\t were\t attracted\t to\t the\t place. Finally\tthere\tbroke\tout\ta\tpestilence\tresulting\tin\tmany\tmore deaths. Faced\t with\t these\t dangers,\t driven\t to\t the\t limits\t of endurance,\t they\t were\t in\t utter\t despair,\t not\t knowing\t what they\t should\t do\t to\t avert\t a\t final\t catastrophe.\t It\t was\t at\t this critical\t moment\t that\t they\t suddenly\t conceived\t the\t idea\t of inviting\t the\t Buddha,\t who\t was\t then\t temporarily\t residing\t at R\u0101jagaha,\tto\tvisit\tthe\tpanic-stricken\tcity\tof\ttheirs. Two\t Licchavi\t Nobles,\t accompanied\t by\t a\t powerful retinue,\t immediately\t set\t out\t for\t R\u0101jagaha.\t When\t the\t object of\t their\t embassy\t had\t been\t explained,\t the\t Buddha,\t divining the\t great\t benefits\t they\t would\t derive\t by\t his\t visit,\t accepted their\t invitation.\t Surrounded\t by\t a\t large\t company\t of Bhikkhus,\t including\t the\t Venerable\t \u0100nanda\t Thera,\t the Buddha\t left\t R\u0101jagaha\t and,\t crossing\t the\t river\t Ganges, arrived\tat\tthe\tcity\tof\tVes\u0101li. No\t sooner\t the\t Buddha\t reached\t Ves\u0101li\t a\t torrential downpour\t occurred\u2014the\t rain\t descending\t in\t such\t volume that\t all\t the\t putrefying\t corpses\t were\t swept\t away\t and\t the 665","polluted\tair\twas\tcompletely\tpurified.\tThereupon\tthe\tBuddha expounded\t this\t Ratana\t sutta\t to\t the\t Venerable\t \u0100nanda\t and instructed\t him\t to\t tour\t through\t the\t city\t with\t the\t Licchavi Nobles,\t reciting\t the\t sutta\t as\t a\t mark\t of\t protection\t for\t the inhabitants.\tAccordingly\tthe\tVenerable\t\u0100nanda\tparaded\tthe streets,\t reciting\t this\t sutta,\t and,\t at\t the\t same\t time,\t sprinkling sacred\t water\t from\t the\t Buddha's\t own\t bowl.\t The commentator\t mentions\t that\t on\t the\t immediate\t utterance\t of the\twords\u2014yam\tkinci\u2014by\tthe\tThera,\tall\tthe\tevil\tspirits\tfled in\t terror\t from\t the\t city.\t The\t pestilence\t also\t subsided.\t The Thera,\t after\t touring\t the\t city\t and\t protecting\t the\t citizens\t in the\tforegoing\tmanner,\treturned\tto\tthe\tPublic\tHall\twhere\tthe Buddha\t and\t his\t disciples\t had\t assembled\t awaiting\t his arrival. On\tthis\toccasion\tthe\tBuddha\texpounded\tthe\tRatana\tSutta again\tto\tthe\twhole\tassembly. 1.\t Whatsoever\t beings\t are\t here\t assembled,\t whether terrestrial\t or\t celestial,\t may\t every\t being\t be\t happy! Moreover,\tmay\tthey\tattentively\tlisten\tto\tmy\twords! 2.\t Accordingly\t give\t good\t heed,\t all\t ye\t beings;\t show your\t love\t to\t the\t humans\t who\t day\t and\t night\t bring offerings\tto\tyou.\t36\tWherefore\tguard\tthem\tzealously. 3.\tWhatsoever\ttreasure\tthere\tbe\teither\there\tor\tin\tthe world\t beyond,\t or\t whatever\t precious\t jewelsf\t 37\t in\t the heavens\t 38\t yet\t there\t is\t non\t comparable\t with\t the Accomplished\t One.\t Verily,\t in\t the\t Buddha\t is\t this precious\tjewel.\tBy\tthis\ttruth\tmay\tthere\tbe\thappiness! 4.\t The\t tranquil\t Sage\t 39\t of\t the\t S\u0101kyas\t realised\t that cessation,\t passion-free,\t immortality\t supreme.\t There\t is 666","nought\t comparable\t with\t that\t Dhamma.\t Verily,\t in\t the Dhamma\tis\tthis\tprecious\tjewel.\tBy\tthis\ttruth\tmay\tthere be\thappiness! 5.\t That\t sanctity\t praised\t by\t the\t Buddha\t Supreme,\t is described\t as\t \\\"concentration\t without\t interruption\\\".\t 40 There\t is\t nought\t like\t that\t concentration.\t Verily,\t in\t the Dhamnna\t is\t this\t precious\t jewel.\t By\t this\t truth\t may there\tbe\thappiness! 6.\t Those\t eight\t individualssf\t 41\t praised\t by\t the virtuous,\tthey\tconstitute\tfour\tpairs.\tThey,\tthe\tworthy\tof offerings,\t the\t disciples\t of\t the\t Welcome\t One\u2014to\t these gifts\t given\t yield\t abundant\t fruit.'\t Verily,\t in\t the\t Sangha is\t this\t precious\t jewel.\t By\t this\t truth\t may\t there\t be happiness! 7.\t With\t steadfast\t mind,\t applying\t themselves thoroughly\t in\t the\t dispensation\t of\t Gotama,\t exempt [from\tpassion],\tthey\thave\tattained\tto\tthat\twhich\tshould be\t attained,\t 42\t and,\t plunging\t into\t the\t deathless,\t they enjoy\t the\t peace\t obtained\t without\t price.\t Verily,\t in\t the Sangha\t is\t this\t precious\t jewel.\t By\t this\t truth\t may\t there by\thappiness! 8.\tJust\tas\ta\tfirm\tpost\t43\tsunk\tin\tthe\tearth\tcannot\tbe shaken\t by\t the\t four\t winds,\t even\t so\t do\t I\t declare\t him\t to be\t a\t righteous\t person\t who\t thoroughly\t perceives\t the Noble\t Truths.\t Verily,\t in\t the\t Sangha\t is\t this\t precious jewel.\tBy\tthis\ttruth\tmay\tthere\tbe\thappiness! 9.\tThose\twho\tcomprehend\tclearly\tthe\tNoble\tTruths, well\t taught\t by\t him\t of\t wisdom\t deep,\t do\t not,\t however exceeding\t heedless\t they\t may\t be,\t undergo\t an\t eighth 667","birth.\t 44\t Verily,\t in\t the\t Sangha\t is\t this\t precious\t jewel. By\tthis\ttruth\tmay\tthere\tbe\thappiness! 10.\tFor\thim\twith\tthe\tacquisition\tof\tinsight\t45\t three conditions\t 46\t come\t to\t nought,\t namely\u2014illusion,\t 47 doubt\t 48\t and\t indulgence\t in\t [wrong]\t rites\t and ceremonies,\t should\t there\t be\t any.\t From\t the\t four\t states of\tmisery\t49\the\tis\tabsolutely\tfreed\tand\tis\tincapable\tof committing\t the\t six\t heinous\t crimes.\t 50\t Verily,\t in\t the Sangha\t is\t this\t precious\t jewel.\t By\t this\t truth\t may\t there be\thappiness! 11.\t Whatever\t evil\t deed\t he\t does,\t whether\t by\t deed, word\tor\tthought,\the\tis\tincapable\tof\thiding\tit:\tfor\tit\thath been\t said\t that\t such\t an\t act\t is\t impossible\t for\t one\t who has\tseen\tthe\tPath.\tVerily,\tin\tthe\tSangha\tis\tthis\tprecious jewel.\tBy\tthis\ttruth\tmay\tthere\tbe\thappiness! 12.\t Like\t unto\t the\t woodland\t groves\t 51\t with blossomed\t tree-tops\t 52\t in\t the\t first\t heat\t of\t the\t summer season,\t 53\t hath\t the\t sublime\t doctrine,\t that\t leads\t to Nibb\u0101na,\t been\t taught\t for\t the\t highest\t good.\t Verily,\t in the\t Buddha\t is\t this\t precious\t jewel.\t By\t this\t truth\t may there\tby\thappiness! 13.\t The\t unrivalled\t Excellent\t One,\t the\t Knower,\t the Giver,\tand\tBringer\tof\tthe\tExcellent\thas\texpounded\tthe excellent\t Doctrine.\t Verily,\t in\t the\t Buddha\t is\t this precious\tjewel.\tBy\tthis\ttruth\tmay\tthere\tbe\thappiness! 14.\t Their\t past\t is\t extinct,\t a\t fresh\t becoming\t there\t is not,\ttheir\tminds\tare\tnot\tattached\tto\ta\tfuture\tbirth,\ttheir desires\tgrow\tnot\t54\tthose\twise\tones\tgo\tout\teven\tas\tthis lamp.\t 55\t Verily,\t in\t the\t Sangha\t is\t this\t precious\t jewel. 668","By\tthis\ttruth\tmay\tthere\tbe\thappiness! 15.\tWe\tbeings\there\tassembled,\twhether\tterrestrial\tor celestial,\tsalute\tthe\taccomplished\tBuddha,\thonoured\tby gods\tand\thumans.\tMay\tthere\tbe\thappiness! 16.\tWe\tbeings\there\tassembled,\twhether\tterrestrial\tor celestial,\t salute\t the\t accomplished\t Dhamma,\t honoured by\tgods\tand\thumans.\tMay\tthere\tbe\thappiness! 17.\tWe\tbeings\there\tassembled,\twhether\tterrestrial\tor celestial,\tsalute\tthe\taccomplished\tSangha,\thonoured\tby gods\tand\thumans.\tMay\tthere\tbe\thappiness!\t56 \u2014\u2014 Mett\u0101\tSutta\t\u2014\tLoving\tKindness As\t the\t rainy\t (vass\u0101na)\t season\t was\t drawing\t near,\t several Bhikkhus\t received\t instructions\t from\t the\t Buddha\t about meditation\t and\t went\t in\t search\t of\t a\t suitable\t place.\t In\t the course\t of\t their\t wanderings\t they\t came\t to\t a\t secluded\t spot with\tscenic\tbeauty,\tand\tdecided\tto\tstay\tthere\tand\tmeditate\tto gain\ttheir\tdeliverance. The\tDevas\twho\twere\tdwelling\ton\ttree\ttops\tresented\ttheir unwelcome\t presence\t and\t wanted\t to\t drive\t them\t away.\t At night\t they\t disturbed\t them\t in\t their\t meditations\t and succeeded\tin\ttheir\tattempt. The\t Bhikkhus,\t finding\t it\t difficult\t to\t concentrate\t their minds\t amidst\t such\t uncongenial\t surroundings,\t returned\t to the\tBuddha\tand\tinformed\thim\tof\ttheir\tnocturnal\tadventures. 669","Thereupon\tthe\tBuddha\ttaught\tthem\tthis\tsutta\tand\tadvised them\tto\tgo\tto\tthe\tvery\tspot\tand\tact\taccordingly. The\tDevas\twere\tnow\tpleased\tas\tthey\twere\tpervading\tthe whole\t atmosphere\t with\t their\t radiant\t thoughts\t of\t love,\t and instead\t of\t obstructing\t their\t spiritual\t progress,\t they\t gave them\tevery\tpossible\thelp. Within\tthe\tVasss\u0101na\tperiod\titself\tall\tthe\tBhikkhus\tgained Arahantship. This\tdiscourse\tserves\tboth\tas\ta\tmark\tof\tprotection\tand\tas a\tsubject\tof\tmeditation.\tIn\tthe\tfirst\tpart\tof\tthe\tdiscourse\tare found\t virtues\t that\t should\t be\t practised\t by\t anyone\t who desires\t one's\t welfare,\t and\t in\t the\t latter\t part,\t the\t method\t of _practising\tMett\u0101\tor\tgoodwill\tis\texplained\tin\tdetail. Metta\t (Sans.\t maitr\u012b):\t It\t is\t difficult\t to\t give\t a\t graceful English\tequivalent\tof\tthis\tterm.\tSometimes\tit\tis\trendered\tby \\\"benevolence\\\"\t which\t is\t exactly\t what\t mett\u0101\t signifies,\t but\t it is\t too\t flaccid\t a\t word\t to\t convey\t the\t rapture\t of\t Buddhist mett\u0101.\t57 1.\t He\t who\t is\t skilled\t in\t his\t good\t and\t who\t wishes\t to attain\tthat\tstate\tof\tcalm\t58\tshould\tact\t[thus]:\tHe\tshould be\t efficient,\t upright,\t yea,\t perfectly\t upright,\t 59 obedient,\tgentle\tand\thumble. 2.\tContented,\teasily\tsupportable,\twith\tfew\tduties,\tof light\t livelihood,\t controlled\t in\t senses,\t discreet,\t not impudent,\tnot\tbe\tgreedily\tattached\tto\tfamilies. 3.\tHe\tshould\tnot\tcommit\tany\tslight\twrong\tsuch\tthat other\t wise\t men\t might\t censure\t him.\t May\t all\t beings\t be happy\tand\tsecure!\tMay\ttheir\thearts\tbe\twholesome! 670","4\u20135.\t Whatsoever\t living\t beings\t there\t be:\t feeble\t or strong,\t long,\t stout\t or\t medium,\t short,\t small\t or\t large, seen\t or\t unseen,\t those\t dwelling\t far\t or\t near,\t those\t who are\tborn\tand\tthose\twho\tare\tto\tbe\tborn\u2014may\tall\tbeings, without\texception,\tbe\thappy\tminded! 6.\t Let\t none\t deceive\t another\t nor\t despise\t any\t person whatsoever\tin\tany\tplace.\tIn\tanger\tor\till-will\tlet\thim\tnot wish\tany\tharm\tto\tanother. 7.\t Just\t as\t a\t mother\t would\t protect\t her\t only\t child\t at the\t risk\t of\t her\t own\t life,\t even\t so\t let\t him\t cultivate\t a boundless\theart\ttowards\tall\tbeings. 8.\t Let\t his\t thoughts\t of\t boundless\t love\t pervade\t the whole\t world\u2014above,\t below\t and\t across\u2014without\t any obstruction,\twithout\tany\thatred,\twithout\tany\tenmity. 9.\t Whether\t he\t stands,\t walks,\t sits,\t or\t lies\t down,\t as long\t as\t he\t is\t awake,\t he\t should\t develop\t this mindfulness.\t This,\t they\t say,\t is\t the\t highest\t conduct\t 60 here. 10.\t Not\t falling\t into\t error,\t 61\t virtuous,\t and\t endowed with\tinsight\t62\the\tdiscards\tattachment\tto\tsense\tdesires. Of\ta\ttruth,\the\tdoes\tnot\tcome\tagain\tfor\tconception\tin\ta womb.\t63 \u2014\u2014 Satipa\u1e6d\u1e6dh\u0101na\tSutta\t\u2014\tFoundations\tof Insight\t64 671","INTRODUCTION The\t Satipa\u1e6d\u1e6dh\u0101na\t Sutta\t is\t a\t very\t important\t discourse\t as\t it mainly\t deals\t with\t different\t subjects\t of\t contemplation\t to develop\tconcentration\t(samatha)\tand\tinsight\t(vipassan\u0101). The\t Pali\t term\t Satipa\u1e6d\u1e6dh\u0101na\t is\t composed\t of\t sad\t and pah\u0101na\tor\tsati\tand\tupah\u0101na. Sati\tmeans\tmindfulness,\tawareness,\tattentiveness.\tPah\u0101na means\t establishment,\t foundations,\t bases,\t subjects, application. Satipa\u1e6d\u1e6dh\u0101na\t therefore\t means\t 'the\t foundations\t of mindfulness'\t or\t 'the\t chief\t objects\t of\t mindfulness.' Satipa\u1e6d\u1e6dh\u0101na\t may\t also\t be\t derived\t from\t sati+upah\u0101na, arousing\t or\t application.\t Satipa\u1e6d\u1e6dh\u0101na\t therefore,\t means\t 'the application\tof\tmindfulness'\tor\t'the\tarousing\tof\tmindfulness.' Satipa\u1e6d\u1e6dh\u0101na\t may\t simply\t be\t interpreted\t as\t 'the foundations\t of\t mindfulness'\t or\t 'the\t chief\t objects\t for\t the application\tof\tmindfulness.' In\tthis\tdiscourse\tare\tfound\tfour\tobjects\tof\tcontemplation (anupassan\u0101)\t to\t suit\t the\t different\t temperaments\t of individuals.\t The\t first\t is\t the\t contemplation\t as\t regards\t the body\t (k\u0101y\u0101nupassan\u0101)\t in\t order\t to\t get\t rid\t of\t the misconception\t of\t so-called\t beauty\t or\t desirableness (subhavipall\u0101sa).\t This\t contemplation\t enables\t one\t to understand\tthat\tthere\tis\tno\tdoer\tbut\tjust\tdoing,\tno\tactor\tbut just\taction.\tOne\trealises\tthat\tthere\tis\tno\t'I'. The\t body-contemplation\t begins\t with\t concentration\t on inhalation\t and\t exhalation\t (\u0101n\u0101p\u0101nasati)\t to\t gain\t the\t one- pointedness\tof\tthe\tmind\t(ekaggat\u0101)\twhich\tleads\tto\tecstacies 672","(jh\u0101nas)\tand\tultimately\tto\tarahantship. The\t invisible\t mind,\t the\t most\t important\t factor\t in\t this complex\t machinery\t of\t man,\t is\t not\t easily\t controllable.\t It wanders\t hither\t and\t thither.\t To\t focus\t one's\t mind\t on\t a particular\tobject\teven\tfor\ta\tfew\tseconds\tis\tas\tdifficult\tas\tto place\ta\tmustard\tseed\ton\tthe\ttip\tof\ta\tneedle.\tThough\tdifficult it\t is\t possible\t to\t gain\t one-pointedness\t of\t the\t mind\t by constant\tpractise\tbecause\tit\tis\ta\tcommon\tmental\tstate\tlatent in\t all.\t When\t this\t one-pointedness\t is\t present\t in\t an\t immoral consciousness\t(akusala\tcitta)\tit\tis\tevil.\tWhen\tit\tis\tpresent\tin a\t moral\t consciousness\t (kusala\t citta)\t it\t is\t good.\t This\t one- pointedness\tcan\tbe\tdeveloped\tinto\ta\tjh\u0101na\tfactor.\tThe\tsame one-pointodness\t can\t be\t elevated\t into\t a\t factor\t of enlightenment\t (bojjhanga)\t and\t to\t a\t factor\t of\t the\t Noble Eightfold\t Path\t (magga\u1e45ga).\t This\t is\t the\t reason\t why Buddhism\t states\t that\t greatness\t or\t goodness\t is\t innate\t in\t all. Within\tus\tare\tfound\t'a\trubbish\theap\tof\tevil\tand\ta\tstorehouse of\tvirtue'. Gaining\t jh\u0101nas\t by\t means\t of\t this\t concentration,\t one\t tries to\t attain\t Arahantship,\t Emerging\t from\t the\t jh\u0101na\t state;\t one meditates\t on\t the\t three\t characteristics\u2014impermanence (anicca),\t sorrow\t (dukkha)\t and\t no-soul\t (anatt\u0101).\t After\t a great\t endeavour,\t on\t attaining\t Arahantship,\t one\t lives completely\t emancipated\t from\t craving\t (ta\u1e47h\u0101)\t and ignorance\t(avijj\u0101),\tclinging\tto\tnaught\tin\tthis\tworld. The\t section\t on\t bodily\t postures\u2014sitting,\t standing, walking,\t and\t lying\t down\u2014also\t leads\t to\t concentration\t and selfawareness\t and\t also\t to\t understand\t that\t there\t is\t no\t agent but\tcausally\tconditioned\tmovements. 673","The\t section\t on\t loathsomeness\t of\t the\t thirty-two\t bodily parts\t and\t the\t four\t elements\t that\t comprise\t this\t so-called body\t and\t the\t ten\t corpses\u2014namely,\t i)\t bloated (uddhum\u0101taka),\t ii)\t discoloured\t (vinilaka),\t iii)\t festering (vipubbaka),\t iv)\t dissected\t (vicchiddaka),\t v)\t gnawed-to- pieces\t (vikkh\u0101yika),\t vi)\t scattered-in-pieces\t (vikkhittaka), vii)\t mutilated\t and\t scattered-in-pieces\t (hatavikkhittaka), viii)\t bloody\t (lohitaka),\t ix)\t worm-infested\t (pulavaka),\t and x)\tskeleton\t(ahika)\u2014tend\tto\tremove\tselfish\tdesires\tone\tmay entertain\ttowards\tthis\tevanescent\tbody. The\t second\t contemplation\t with\t regard\t to\t feelings (vedan\u0101nupassan\u0101)\t of\t any\t kind\u2014worldly\t or\t spiritual\u2014that may\t arise\t in\t oneself,\t enables\t one\t to\t get\t rid\t of\t the\t false notion\tof\tephemeral\thappiness\t(sukhavipall\u0101sa). In\t the\t course\t of\t one's\t lifetime\t one\t experiences pleasurable,\t displeasurable,\t or\t neutral\t feelings.\t All\t are transitory. Hence\tthere\tis\tno\tgenuine\thappinesss\tin\tthem.\tNibb\u0101na\tis bliss\tsupreme.\tIt\tis\ta\tbliss\tof\trelief\tfrom\tsuffering. The\tthird\tcontemplation\twith\tregard\tto\tdifferent\tstates\tof consciousness\t (citt\u0101nupassan\u0101)\t one\t experiences,\t tends\t to dissipate\tthe\tfalse\tnotion\tof\tpermanence\t(niccavipall\u0101sa). Mind\tor\tconsciousness\tarises\tand\tperishes\tevery\tmoment with\t lightning\t rapidity.\t It\t changes\t even\t faster\t than fundamental\tunits\tof\tmatter.\tEvery\tmoment\twe\texperience\ta moral\tor\timmoral\tthought.\tDifferent\ttypes\tof\tconsciousness are\tenumerated\tin\tthis\tsection\tin\tpairs. The\t fourth\t is\t the\t contemplation\t on\t the\t dhammas, (dhamm\u0101nupassan\u0101)\ta\tdifficult\tPali\tterm\tto\tbe\ttranslated\tin 674","this\t context.\t Here\t dhammas\t embrace\t the\t five\t hindrances (nivara\u1e47a),\t the\t seven\t factors\t of\t enlightenment\t (bojjhanga), the\t five\t aggregates\t of\t attachment\t (up\u0101d\u0101nakkhandha),\t the six\t sense-bases\t (sal\u0101yatana),\t and\t the\t four\t noble\t truths (ariyasacca).\tHence\tit\tis\tadvisable\tto\tretain\tthe\tPali\tterm. This\t contemplation\t (dhamm\u0101nupassan\u0101)\t tends\t to\t get\t rid of\t the\t false\t notion\t of\t an\t unchanging\t immortal\t soul (attabh\u0101vavipall\u0101sa).\\\" One\t is\t free\t to\t choose\t any\t of\t the\t four\t subjects\t according to\t one's\t temperament\t and\t cultivate\t it\t until\t one\t attains Arahantship\t or,\t for\t practical\t purposes,\t all\t the\t four alternately. To\t develop\t the\t jh\u0101nas\t it\t is\t advisable\t to\t adhere\t to\t one suitable\tsubject. To\tthose\tof\tlustful\ttemperament\tthe\tcontemplation\ton\tthe loathsomeness\t of\t the\t body,\t the\t composite\t elements\t and\t the ten\t corpses\t are\t suitable.\t No\t hard\t and\t fast\t rule\t can\t be\t laid with\t regard\t to\t the\t selection\t of\t suitable\t subject\t for contemplation. Oneself\tis\tthe\tbest\tjudge. A\t quiet\t secluded\t spot\t is\t congenial\t for\t these contemplations.\tA\tforest\tis\textremely\tcongenial\tbut\tit\tis\tnot essential\t to\t retire\t to\t a\t forest.\t One\t can\t contemplate\t even\t in one's\town\troom,\tprovided\tthere\tare\tno\texternal\tdistractions. Solitude\tis\tin\tone's\theart. If\tour\tminds\tare\tnot\tsettled,\teven\ta\tquiet\tforest\twould\tnot be\t a\t congenial\t place.\t But\t if\t our\t minds\t are\t settled,\t even\t the heart\t of\t a\t busy\t town\t may\t be\t congenial.\t The\t atmosphere\t in 675","which\t we\t live\t acts\t as\t an\t indirect\t aid\t to\t tranquillize\t our minds. Early\t in\t the\t morning\t when\t the\t mind\t is\t fresh\t and\t active, or\t before\t bedtime,\t if\t one\t is\t not\t over-tired,\t is\t generally\t the most\t appropriate\t time\t for\t meditation.\t But,\t whatever\t the time\t selected,\t it\t is\t advisable\t daily\t to\t keep\t to\t that\t particular hour,\tfor\tour\tminds\tthen\tbecome\tconditioned\tto\tthe\tpractise. The\t meditation\t posture,\t too,\t serves\t as\t a\t powerful\t aid\t to concentration. Easterners\t generally\t sit\t crosslegged,\t with\t the\t body\t erect. They\tsit\tplacing\tthe\tright\tfoot\ton\tthe\tleft\tthigh\tand\tthe\tleft. foot\t on\t the\t right\t thigh.\t This\t is\t the\t full\t position,\t If\t this posture\t is\t difficult,\t as\t it\t certainly\t is\t to\t many,\t the\t half position\t may\t be\t adopted,\t that\t is,\t simply\t placing\t the\t right foot\ton\tthe\tleft\tthigh\tor\tthe\tleft\tfoot\ton\tthe\tright\tthigh. When\tthis\ttriangular\tposition\tis\tassumed,\tthe\twhole\tbody is\twell\tbalanced. The\tright\thand\tshould\tbe\tplaced\ton\tthe\tleft\thand,\tthe\tneck straightened\t so\t that\t the\t nose\t is\t in\t a\t perpendicular\t line\t with the\tnavel.\tThe\ttongue\tshould\trest\ton\tthe\tupper\tpalate. The\tbelt\tshould\tbe\tloosened,\tand\tclothes\tneatly\tadjusted. Some\t prefer\t closed\t eyes\t to\t shut\t out\t all\t unnecessary\t light and\texternal\tsights. Although\tthere\tare\tcertain\tadvantages\tin\tclosing\tthe\teyes, it\t is\t not\t always\t recommended\t as\t it\t tends\t to\t drowsiness. Then\t the\t mind\t gets\t out\t of\t control\t and\t wanders\t aimlessly, vagrant\t thoughts\t arise,\t the\t body\t loses\t its\t erectness,\t quite unconsciously\tthe\tmouth\topens\titself,\tsaliva\tdrivels,\tand\tthe head\tnods. 676","The\t Buddhas\t usually\t sit\t with\t half\t closed\t eyes\t looking through\tthe\ttip\tof\tthe\tnose\tnot\tmore\tthan\ta\tdistance\tof\tfour feet\taway. Those\twho\tfind\tthe\tcrosslegged\tposture\ttoo\tdifficult\tmay sit\t comfortably\t in\t a\t chair\t or\t any\t other\t support,\t sufficiently high\tto\trest\tthe\tfeet\ton\tthe\tground. It\t is\t of\t no\t great\t importance\t what\t posture\t one\t adopts provided\tit\tis\teasy\tand\trelaxed. Persistent\t effort\t to\t subdue\t passions\t like\t lust\t and\t hatred should\t be\t made\t to\t succeed\t in\t this\t practise.\t Quick\t results should\t not\t be\t expected.\t It\t might\t take\t months\t and\t years\t or even\t one\t day\t to\t achieve\t any\t notable\t result,\t but\t one\t should not\t be\t discouraged.\t Constant\t practise\t is\t essential.\t Effort should\tbe\tcombined\twith\ta\tclear\tcomprehension\tof\tthings\tas they\ttruly\tare.\tWisdom,\tthe\tapex\tof\tBuddhism,\tis\tabsolutely necessary\t for\t one's\t purification.\t Secular\t education\t is\t an asset,\t but\t what\t is\t of\t importance\t is\t right\t understanding\t of one\tself\tas\tone\treally\tis.\tAs\tsuch\tpetitional\tprayers\tplay\tno part\t in\t Buddhism\t for\t Deliverance\t from\t suffering.\t Constant mindfulness\t is\t as\t essential\t as\t both\t effort\t and\t wisdom. Equipped\t with\t these\t three\t pre-requisites,\t he\t should\t try\t to give\t up\t temporarily\t the\t five\t Hindrances\t that\t obstruct\t his spiritual\tprogress.\tHe\tshould\ttry\tto\tovercome\tattachment\tto sense-pleasures.\t This\t does\t not\t mean\t that\t one\t must\t wholly give\t up\t all\t material\t pleasures,\t but\t one\t should\t not\t be\t slaves to\tthem. An\tequally\tpowerful\tdestructive\tforce\tlike\tlust\tis\tanger\tor hatred.\tBoth\tlust\tand\thatred\tare\travaging\tfires\tthat\tconsume oneself\tand\tothers. 677","It\tis\ttrue\tthat\tuntil\tone\tattains\tAn\u0101g\u0101mi,\tthe\tthird\tstage\tof Sainthood,\t one\t is\t subject\t to\t lust\t and\t hatred,\t but\t one\t should try\tto\tovercome\tthem\tto\tthe\tbest\tof\tone's\tability. Mental\t alertness,\t freedom\t from\t useless\t worry,\t mental equipoise\t and\t certainty\t as\t to\t the\t desired\t goal\t are\t equally necessary\tfor\tsuccess\tin\tthis\tunparalleled\tcontemplation. The\t ultimate\t object\t of\t these\t contemplations\t is\t complete deliverance\t from\t ignorance\t (avijj\u0101)\t and\t craving\t (tanh\u0101)\t by attaining\tArahantship.\tThereafter\the\tclings\tto\tnaught\tin\tthis world. In\tconcluding\tthis\tprofound\tdiscourse\tthe\tBuddha\tassures the\t aspirant\t of\t definite\t success\t in\t his\t noble\t attempt\t not\t in seven\tyears\tbut\teven\tin\tseven\tdays. Thus\thave\tI\theard: The\tBuddha\tspoke\tthus: \\\"There\tis\tthis\tunique\tway\t65\t for\t the\t purification\t of beings,\t for\t the\t destruction\t of\t suffering,\t 66\t for\t the attainment\t of\t wisdom\t (i.e.,\t the\t Noble\t Eightfold\t Path), and\t for\t the\t realization\t of\t Nibb\u0101na\u2014namely,\t the\t Four Foundations\tof\tMindfulness.\tWhat\tare\tthe\tfour? \\\"Herein\t(in\tthis\tTeaching)\ta\tdisciple\t67\tlives: \\\"contemplating\t the\t body\t (k\u0101y\u0101nupassan\u0101)\t in\t the body,\t 68\t energetic\t (\u0101t\u0101pi),\t clearly\t comprehending (sampaj\u0101no),\t mindful\t (satim\u0101),\t giving\t up\t 69 (temporarily)\t covetousness\t (abhijjh\u0101)\t and\t grief (domanassa)\t70\tin\tthis\tworld\t71; \\\"contemplating\tthe,\tfeelings\t(vedan\u0101nupassan\u0101)\t\u2026 678","\\\"contemplating\t the\t states\t of\t mind\t (citt\u0101nupassan\u0101) \u2026 \\\"contemplating\t the\t dhammas\t (dhamm\u0101nupassan\u0101) \u2026. [1.\tTHE\tCONTEMPLATION\tOF\tTHE\tBODY (K\u0100Y\u0100NUPASSAN\u0100)\t] \\\"How\tdoes\ta\tdisciple\tlive\tcontemplating\tthe\tbody? [Mindfulness\ton\tBreathing\t(\u0101n\u0101p\u0101nasati).] \\\"A\tdisciple,\thaving\tretired\tto\tthe\tforest\t72,\tor\tto\tthe foot\t of\t a\t tree,\t or\t to\t a\t lonely\t place,\t sits\t with\t legs crossed,\t73\tthe\tbody\theld\terect,\tintent\ton\tmindfulness. \\\"Consciously\t (sato)\t he\t inhales;\t consciously\t he exhales.\t Inhaling\t a\t long\t breath,\t he\t knows,\t 'I\t am inhaling\t a\t long\t breath.'\t Exhaling\t a\t long\t breath,\t he knows,\t'I\tam\texhaling\ta\tlong\tbreath.' \\\"Inhaling\t a\t short\t breath,\t he\t knows,\t 'I\t am\t inhaling\t a short\tbreath.' \\\"Exhaling\ta\tshort\tbreath,\the\tknows,\t'I\tam\texhaling\ta short\tbreath.' \\\"Experiencing\t the\t entire\t (breathing)\t process\t 74 (sabbak\u0101yapa\u1e6disa\u1e43ved\u012b)\t 'I\t will\t inhale',\t thus\t he\t trains himself.\t Experiencing\t the\t entire\t (breathing)\t process\t 'I will\texhale'\u2014thus\the\ttrains\thimself. \\\"Calming\t the\t body\t of\t respirations\t (passambhaya\u1e43 k\u0101yasa\u1e45kh\u0101ra\u1e43),\t'I\twill\tinhale'\u2014thus\the\ttrains\thimself. Calming\t the\t body\t of\t respirations,\t 'I\t will\t exhale'\u2014thus 679","he\ttrains\thimself. \\\"Just\t as\t a\t skilful\t turner\t or\t a\t turner's\t apprentice, making\t a\t long\t turn,\t knows,\t 'I\t am\t making\t a\t long\t turn', making\ta\tshort\tturn,\tknows,\t'I\tam\tmaking\ta\tshort\tturn'; even\tso\ta\tdisciple\tinhaling\ta\tlong\tbreath,\tknows,\t'I\tam inhaling\ta\tlong\tbreath',\tinhaling\ta\tshort\tbreath,\tknows, 'I\tam\tinhaling\ta\tshort\tbreath.'\t\u2026\tthus\the\ttrains\thimself. \\\"Thus\t he\t lives\t contemplating\t the\t body\t internally\t or externally\t75\tor\tboth\tinternally\tand\texternally. \\\"He\t lives\t contemplating\t the\t rising\t nature\t 76 (samudayadhamma)\t of\t the\t body\t of\t respirations,\t the perishing\t nature\t 77\t (vayadhammas)\t the\t arising\t and perishing\tnature\tof\tthe\tbody\tof\trespirations. \\\"Now\t there\t arises\t in\t him\t the\t mindfulness,\t 'There exists\t only\t a\t body'\t 78\t to\t the\t extent\t necessary\t for\t the growth\t of\t wisdom,\t for\t the\t growth\t of\t mindfulness. Independent\t 79\t (anissito)\t he\t lives,\t clinging\t to\t naught in\tthis\tworld.\t80 \\\"Thus\ta\tdisciple\tlives\tcontemplating\tthe\tbody. [Section\ton\tBodily\tPostures\t(iriy\u0101patha)] \\\"A\t disciple\t while\t walking\t 81\t understands,\t 'I\t am walking';\t while\t standing,\t understands,\t 'I\t am\t standing'; while\tsitting,\the\tunderstands,\t'I\tam\tsitting;'\twhile\tlying down,\t he\t understandsm\t 'I\t am\t lying\t down.'\t He understands\tevery\tposition\this\tbody\tassumes. \\\"Thus\t he\t lives\t contemplating\t the\t body\t internally\t or externally\tor\tboth\tinternally\tand\texternally. 680","\\\"He\t lives\t contemplating\t the\t arising\t nature\t of\t the body,\t or\t the\t perishing\t nature\t of\t the\t body\t or\t both\t the arising\t and\t perishing\t nature\t of\t the\t body.\t Now\t there arises\tin\thim\tthe\tmindfulness\u2014there\texists\tonly\ta\tbody \u2026\tin\tthis\tworld. \\\"[Section\ton\tAwareness\t(catusampaja\u00f1\u00f1\u0101)] \\\"A\t disciple\t is\t fully\t aware\t of\t his\t going\t forwards\t or backwards,\tin\tlooking\tahead\tor\taround,\tin\tbending\t(his limbs)\tor\tstretching,\tin\tusing\trobes\tand\tbowl,\tin\teating, drinking,\t chewing,\t tasting,\t in\t answering\t a\t call\t of nature,\t in\t going,\t standing,\t sitting,\t sleeping,\t keeping awake,\tspeaking,\tand\tkeeping\tsilence. \\\"Thus\t he\t lives\t contemplating\t the\t body\t \u2026\t in\t this world. [Reflection\t on\t Loathsomeness\t 82 (pa\u1e6dikk\u016blamanasik\u0101ra)] \\\"A\t disciple\t reflects\t on\t this\t body\t upwards\t from\t the soles\t of\t his\t feet\t and\t downwards\t from\t his\t crown, enclosed\t in\t skin,\t and\t abounding\t with\t diverse\t kinds\t of filth. \\\"In\tthis\tbody\tare\u2014hair\tof\tthe\thead,\thair\tof\tthe\tbody, nails,\t teeth,\t skin,\t flesh,\t sinews,\t bones,\t marrow, kidneys,\t heart,\t liver,\t diaphragm,\t spleen,\t lungs, stomach,\t intestines,\t mesentery,\t excrement,\t bile, phlegm,\t pus,\t blood,\t sweat,\t fat,\t tears,\t grease,\t spittle, snot,\toil\tof\tthe\tjoints,\tand\turine. \\\"Just\t as\t if\t there\t were\t a\t double-mouthed\t bag,\t full\t of different\t kinds\t of\t grain,\t such\t as\t rice,\t paddy,\t green- 681","gram,\tcowpea,\tsesamum,\tand\thusked\tlice;\tand\ta\tperson with\tsight\tshould\topen\tit\tand\treflect\tthus\u2014this\tis\trice, this\tis\tpaddy,\tthis\tis\tgreen-gram,\tthis\tis\tcow-pea,\tthis\tis sesamum,\t this\t is\t husked\t rice.\t Even\t so,\t a\t disciple reflects\ton\tthe\tdifferent\tkinds\tof\timpurities\tof\tthe\tbody. \\\"Thus\the\tlives\tcontemplating\tthe\tbody\t\u2026\tclinging\tto naught\tin\tthis\tworld. [Reflection\ton\tElements\t83\t(dh\u0101tumanasik\u0101ra)] \\\"A\tdisciple\treflects\tupon\tthis\tvery\tbody\taccording\tas it\t is\t placed\t or\t disposed,\t with\t regard\t to\t body\t elements. There\t are\t in\t this\t body\t earth-element\t (the\t element\t of extension),\t water-element\t (the\t element\t of\t cohesion), fire-element\t (the\t element\t of\t heat),\t air-element\t (the element\t of\t motion).\t Just\t as\t a\t skilful\t butcher\t or\t a butcher's\t apprentice,\t having\t slaughtered\t an\t ox\t and dividing\t it\t into\t portions,\t were\t to\t to\t sit\t at\t a\t junction, even\tso\ta\tdisciple\tcontemplates\tthe\tbody\twith\tregard\tto elements. \\\"Thus\the\tlives\tcontemplating\tthe\tbody\t\u2026\tclinging\tto naught\tin\tthis\tworld. [Reflection\t on\t the\t nine\t kinds\t of\t corpses (navasivathik\u0101pabba)] [1]\t \\\"A\t disciple\t would\t see\t the\t body,\t thrown\t in\t the charnel-ground,\t one\t day\t dead,\t or\t two\t days\t dead,\t or three\t days\t dead,\t swollen,\t blue\t and\t festering.\t He\t then applies\t (this\t perception)\t to\t his\t own\t body\t thus:\t 'Truly this\t body,\t too,\t is\t of\t the\t same\t nature,\t such\t it\t will become,\tit\thas\tnot\tescaped\tthat\tstate. 682","\\\"Thus\the\tlives\tcontemplating\tthe\tbody\t\u2026\tclinging\tto naught\tin\tthis\tworld. [2]\t \\\"A\t disciple\t would\t see\t the\t body,\t thrown\t in\t the charnel-ground,\tbeing\tdevoured\tby\tcrows,\tor\thawks,\tor vultures,\t or\t dogs,\t or\t jackals,\t or\t by\t various\t kinds\t of worms.\t He\t then\t applies\t (this\t perception)\t to\t his\t own body\tthus:\t'Truly\tthis\tbody;\ttoo,\tis\tof\tthe\tsame\tnature, such\tit\twill\tbecome,\tit\thas\tnot\tescaped\tthat\tstate.' \\\"Thus\the\tlives\tcontemplating\tthe\tbody\t\u2026\tclinging\tto naught\tin\tthis\tworld. [3]\t \\\"A\t disciple\t would\t see\t the\t body,\t thrown\t in\t the charnel-ground,\treduced\tto\ta\tskeleton,\theld\ttogether\tby sinews,\twith\tsome\tflesh\tand\tblood\tadhering\tto\tit\t\u2026 [4]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\treduced\tto\ta\tskeleton,\theld\ttogether\tby sinews,\twithout\tflesh,\tbesmeared\twith\tblood\t\u2026 [5]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\t reduced\t to\t a\t skeleton,\t held\t together with\tsinews,\twithout\tflesh\tand\tblood\t\u2026 [6]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\t reduced\t to\t loose\t bones\t scattered\t in various\t directions\u2014bones\t of\t the\t hand,\t bones\t of\t the foot,\tshin\tbones,\tthigh\tbones,\tpelvis,\tspine\tand\tskull. [7]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\t reduced\t to\t white\t bones\t of\t shell-like colour\t\u2026 [8]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\treduced\tto\ta\theap\tof\tbones,\tmore\tthan 683","a\tyear\told\t\u2026 [9]\t \\\"A\t disciple\t would\t see\t the\t body\t thrown\t in\t the charnel-ground,\t reduced\t to\t rotten\t bones,\t crumbling\t to dust.\tHe\tthen\tapplies\t(this\tperception)\tto\this\town\tbody thus:\t 'Truly,\t this\t body,\t too,\t is\t of\t the\t same\t nature,\t such it\twill\tbecome,\tit\twill\tnot\tescape\tthat\tstate. \\\"Thus\the\tlives\tcontemplating\tthe\tbody\t\u2026\tclinging\tto naught\tin\tthis\tworld. [(2)\tCONTEMPLATION\tON\tFEELINGS (VEDAN\u0100NUPASSAN\u0100)] \\\"A\t disciple,\t when\t experiencing\t a\t pleasant\t feeling, understands,\t'I\tam\texperiencing\ta\tpleasant\tfeeling.' \\\"A\t disciple,\t when\t experiencing\t a\t painful\t feeling, understands,\t'I\tam\texperiencing\ta\tpainful\tfeeling.' \\\"A\t disciple,\t when\t experiencing\t a\t neutral\t feeling, understands,\t'I\tam\texperiencing\ta\tneutral\tfeeling.' \\\"A.\t disciple,\t when\t experiencing\t a,\t pleasant\t worldly feeling\t (s\u0101misa),\t understands,\t 'I\t am\t experiencing\t a pleasant\tworldly\tfeeling.' \\\"A\t disciple,\t when\t experiencing\t a\t painful\t worldly feeling,\t understands,\t 'I\t am\t experiencing\t a\t painful worldly\tfeeling.' \\\"A\t disciple,\t when\t experiencing\t a\t neutral\t worldly feeling,\t understands,\t 'I\t am\t experiencing\t a\t neutral worldly\tfeeling.' \\\"\\\"A\t disciple,\t when\t experiencing\t a\t pleasant 684","unworldly\t (nir\u0101misa)\t feeling\t understands,\t 'I\t am experiencing\ta\tpleasant\tunworldly\tfeeling.' \\\"A\t disciple,\t when\t experiencing\t a\t painful\t unworldly feeling,\t understands,\t 'I\t am\t experiencing\t a\t painful unworldly\tfeeling.' \\\"A\t disciple,\t whn\t experiencing\t a\t neutral\t unworldly feeling,\t understands,\t 'I\t experience\t a\t neutral\t unworldly feeling.' \\\"Thus\t he\t lives\t contemplating\t the\t feelings\t internally or\texternally,\tor\tboth\tinternally\tand\texternally. \\\"He\t lives\t contemplating\t the\t arising\t nature\t of feelings,\t the\t perishing\t nature\t of\t feelings,\t the\t arising and\tperishing\tnature\tof\tfeelings. \\\"Now\t there\t arises\t in\t him\t the\t mindfulness\u2014there exist\t only\t feelings\t to\t the\t extent\t necessary\t \u2026\t in\t this world. [(3)\tCONTEMPLATION\tON\tSTATES\tOF\tMIND (CITT\u0100NUPASSAN\u0100)] \\\"A\t disciple\t knows\t the\t mind\t with\t lust\t (raga)\t as\t with lust,\t knows\t the\t mind\t without\t lust\t as\t lust-free.\t He knows\t the\t mind\t with\t hate\t (dosa)\t as\t with\t hate.\t He knows\t the\t mind\t without\t hate\t as\t hate-free.\t He\t knows the\tmind\twith\tignorance\t(moha)\tas\twith\tignorance,\tthe mind\t without\t ignorance\t as\t without\t ignorance.\t He knows\t the\t shrunken\t state\t of\t mind\t as\t shrunken (sa\u1e45khitta,\t i.e.,\t associated\t with\t sloth\t and\t torpor)\t the distracted\t mind\t as\t distracted\t (vikkhitta\u2014associated with\t restlessness\u2014uddhacca).\t He\t knows\t the\t elevated 685","mind\t(mahaggata)\t as\t elevated,\t the\t non-elevated\t mind as\t non-elevated\t (amahaggata\u2014k\u0101m\u0101vacara,\t sentient). He\t knows\t the\t surpassable\t 84\t mind\t as\t surpassable (sauttara)\u2014either\t k\u0101m\u0101vacara\t or\t rup\u0101vacara},\t the unsurpassable\t mind\t (anuttara)\t as\t unsurpassable.\t He knows\t the\t concentrated\t mind\t (samahita)\t as concentrated,\t the\t unconcentrated\t mind\t as unconcentrated\t(asam\u0101hita)\t He\t knows\t the\t freed\t mind (vimutta)\tas\t(temporarily)\tfreed,\tthe\tnon-freed\tmind\tas non-freed\t(avimutta). \\\"Thus\t he\t lives\t contemplating\t the\t states\t of\t mind internally\t or\t externally,\t or\t both\t internally\t and externally. \\\"He\t lives\t contemplating\t the\t arising\t nature\t of\t the states\t of\t mind,\t the\t perishing\t nature\t of\t the\t states\t of mind,\t the\t arising\t and\t perishing\t nature\t of\t the\t states\t of mind. \\\"Now\t there\t arises\t in\t him\t the\t mindfulness\u2014there exist\t only\t states\t of\t mind\t to\t the\t extent\t necessary\t \u2026\t in this\tworld. [(4)\tCONTEMPLATION\tON\tTHE\tDHAMMAS\t85 (DHAMM\u0100NUPASSAN\u0100)] [The\tfive\thindrances\t(nivara\u1e47a)] \\\"A\t disciple\t lives\t contemplating\t the\t dhammas\t with respect\tto\tthe\tFive\tHindrances. \\\"When\t sense-desire\t (k\u0101macchanda)\t is\t present\t a disciple\t knows\t well\u2014I\t have\t sense-desire,\t or\t when sense-desire\t is\t not\t present\t he\t knows\t well\u2014I\t have\t no 686","sense-desire.\t He\t knows\t well\t how\t the\t arising\t of\t the non-arisen\t sense-desire\t comes\t to\t be;\t he\t knows\t well how\t the\t abandoning\t of\t the\t arisen\t sense-desire\t comes to\tbe;\the\tknows\twell\thow\tthe\tnon-arising\tin\tthe\tfuture of\tthe\tabandoned\tsense-desire\tcomes\tto\tbe. \\\"When\t anger\t (vy\u0101p\u0101da)\t is\t present\t he\t knows\t well,\t 'I have\t anger',\t or\t when\t anger\t is\t not\t present\t he\t knows well,\t'I\thave\tno\tanger.'\tHe\tknows\twell\thow\tthe\tarising of\t the\t non-arisen\t anger\t comes\t to\t be;\t he\t knows\t well how\t the\t abandoning\t of\t the\t arisen\t anger\t comes\t to\t be; he\tknows\twell\thow\tthe\tnon-arising\tin\tthe\tfuture\tof\tthe abandoned\tanger\tcomes\tto\tbe. \\\"When\tsloth\tand\ttorpor\t(th\u012bnamiddha)\tare\tpresent\the knows\twell,\t'I\thave\tsloth\tand\ttorpor,'\tor\twhen\tsloth\tand torpor\t are\t not\t present\t the\t knows\t well,\t 'I\t have\t no\t sloth and\ttorpor'.\tHe\tknows\twell\thow\tthe\tarising\tof\tthe\tnon- arisen\t sloth\t and\t torpor\t comes\t to\t be;\t he\t knows\t well how\t the\t abandoning\t of\t the\t arisen\t sloth\t and\t torpor comes\tto\tbe;\the\tknows\twell\thow\tthe\tnon-arising\tin\tthe future\tof\tthe\tabandoned\tsloth\tand\ttorpor\tcomes\tto\tbe. \\\"When\t restlessness\t and\t brooding\t (uddhacca kukkucca)\t are\t present\t he\t knows\t well,\t 'I\t have restlessness\t and\t brooding,'\t or\t when\t prestlessness\t and brooding\t are\t not\t presen\t the\t knows\t well,\t 'I\t have\t no restlessness\t and\t brooding.'\t He\t knows\t well\t how\t the arising\t of\t the\t non-arisen\t restlessness\t and\t brooding comes\tto\tbe;\the\tknows\twell\thow\tthe\tabandoning\tof\tthe arisen\trestlessnes\tand\tbrooding\tcomes\tto\tbe;\the\tknows well\thow\tthe\tnon-arising\tin\tthe\tfuture\tof\tthe\tabandoned restlessness\tand\tbrooding\tcomes\tto\tbe. 687","\\\"When\t indecision\t (vicikicch\u0101)\t is\t present\t he\t knows well,\t 'I\t have\t indecision'\t or\t when\t indecision\t is\t not present\t he\t knows\t well,\t 'I\t have\t no\t indecision.'\t He knows\t well\t how\t the\t arising\t of\t the\t non-arisen indecision\t comes\t to\t be;\t he\t knows\t well\t how\t the abandoning\t of\t the\t arisen\t indecision\t comes\t to\t be;\t he knows\t well\t how\t the\t non\t arising\t in\t the\t future\t of\t the abandoned\tindecision\tcomes\tto\tbe. \\\"Thus\t a\t disciple\t lives\t contemplating\t the\t dhammas with\trespect\tto\tthe\tFive\tHindrances. [The\t Five\t Aggregates\t of\t Grasping (pa\u00f1cup\u0101d\u0101nakkhand\u0101)] \\\"A\t disciple\t thinks:\t 'Thus\t is\t material\t form\t (r\u016bpa), thus\t is\t the\t arising\t of\t material\t form,\t thus\t is\t the perishing\t of\t material\t form.\t Thus\t is\t feeling\t (vedan\u0101). thus\t is\t the\t arising\t of\t feeling,\t thus\t is\t the\t perishing\t of feeling.\t Thus\t is\t perception\t (sa\u00f1\u00f1\u0101),\t thus\t is\t the\t arising of\tperception,\tthus\tis\tthe\tperishing\tof\tperception.\tThus are\t mental\t states\t (sankh\u0101ra),\t thus\t is\t the\t arising\t of mental\t states,\t thus\t is\t the\t perishing\t of\t mental\t states. Thus\t is\t consciousness\t (vi\u00f1\u00f1\u0101\u1e47a),\t thus\t is\t the\t arising\t of consciousness,\tthus\tis\tthe\tperishing\tof\tconsciousness. \\\"Thus\t a\t disciple\t lives\t contemplating\t the\t dhammas with\trespect\tto\tthe\tFive\tAggregates\tof\tGrasping. [The\t six\t internal\t and\t the\t six\t external\t sense-bases (sal\u0101yarana)] \\\"A\t disciple\t knows\t well\t the\t eye\t and\t material\t forms and\tthe\tfetter\tthat\tarises\tdependent\ton\tboth.\tHe\tknows well\t how\t the\t arising\t of\t the\t non-arisen\t fetter\t comes\t to 688","be,\t how\t the\t abandoning\t of\t the\t arisen\t fetter\t comes\t to be,\thow\tthe\tnon-arising\tin\tthe\tfuture\tof\tthe\tabandoned fetter\tcomes\tto\tbe.\tSimilarly\the\tknows\twell\tthe\tear\tand sounds,\t the\t nose\t and\t the\t odours,\t the\t tongue\t and\t the tastes,\t the\t body\t and\t the\t contacts,\t the\t mind\t and\t the mental\t objects\t and\t the\t fetters\t that\t arise\t dependent\t on both\t (respectively).\t He\t knows\t well\t how\t the\t arising\t of the\tnon-arisen\tfetters\tcomes\tto\tbe,\thow\tthe\tabandoning of\tthe\tarisen\tfetters\tcomes\tto\tbe,\thow\tthe\tnonarising\tin the\tfuture\tof\tthe\tabandoned\tfetters\tcomes\tto\tbe.\tThus\ta disciple\tlives\tcontemplating\tthe\tdhammas\twith\trespect to\tthe\tsix\tinternal\tand\texternal\tsense-bases. [The\tFactors\tof\tEnlightenment\t(bojjhanga)] \\\"When\t the\t enlightenment\t factor\t of\t 'Mindfulness' (sati)\t is\t present\t he\t knows\t well,\t 'I\t have\t the enlightenment\tfactor\tof\tmindfulness',\tor\twhen\tit\tis\tnot present\t-he\tknows\twell\tthat\tit\tis\tabsent;\the\tknows\twell how\tthe\tarising\tof\tthe\tnon\tarisen\tenlightenment\tfactor of\tmindfulness\tcomes\tto\tbe\tand\thow\tthe\tfulfilment\tby meditation\t of\t the\t arisen\t enlightenment\t factor\t of mindfulness\tcomes\tto\tbe. \\\"When\t the\t enlightenment\t factor\t of\t 'investigation\t of reality'\t (dhammavicaya)\t is\t present\t he\t knows\t well\t ,\t 'I have\t the\t enlightenment\t factor\t of\t investigation\t of reality;'\t when\t it\t is\t not\t present\t he\t knows\t well\t that\t it\t is absent;\t he\t knows\t well\t how\t the\t arising\t of\t the Enlightenment\t factor\t of\t investigation\t of\t reality\t comes to\t be\t and\t how\t the\t fulfilment\t by\t meditation\t of\t the arisen\t enlightenment\t factor\t of\t investigation\t of\t reality comes\tto\tbe. 689","\\\"When\t the\t enlightenment\t factor\t of\t 'energy'\t (viriya) is\t present\t he\t knows\t well,\t 'I\t have\t the\t enlightenment factor\t of\t energy,'\t or\t when\t it\t is\t not\t present,\t he\t knows well\tthat\tit\tis\tabsent;\the\tknows\twell\thow\tthe\tarising\tof the\tnon-arisen\tenlightenment\tfactor\tof\tenergy\tcomes\tto be\t and\t how\t the\t fulfilment\t by\t meditation\t of\t the\t arisen enlightenment\tfactor\tof\tenergy\tcomes\tto\tbe. \\\"When\t the\t enlightenment\t factor\t of\t 'joy'\t (p\u012bti)\t is present\the\tknows\twell,\t'I\thave\tthe\tenlightenment\tfactor of\tjoy'\tor\twhen\tit\tis\tnot\tpresent\the\tknows\twell\tthat\tit\tis absent;\t he\t knows\t well\t how\t the\t raising\t of\t the\t non- arising\t enlightenment\t factor\t of\t joy\t comes\t to\t be,\t and how\t the\t fulfilment\t by\t meditation\t of\t the\t arisen enlightenment\tfactor\tof\tjoy\tcome\tto\tbe. \\\"When\t the\t enlightenment\t factor\t of\t 'tranquillity' (passaddhi)\t is\t present\t he\t knows\t well,\t 'I\t have\t the enlightenment\t factor\t of\t tranquillity'\t or\t when\t it\t is\t not present\t he\t knows\t well\t that\t it\t is\t absent;\t he\t knows\t well how\t the\t arising\t of\t the\t nonarisen\t enlightenment\t factor of\t tranquillity\t comes\t to\t be,\t and\t how\t the\t fulfilment\t by meditation\t of\t the\t arisen\t enlightenment\t factor\t of tranquillity\tcomes\tto\tbe. \\\"When\t the\t enlightenment\t factor\t of\t 'concentration' (sam\u0101dhi)\t is\t present\t he\t knows\t well,\t 'I\t have\t the enlightenment\tfactor\tof\tconcentration,'\tor\twhen\tit\tis\tnot present\t he\t knows\t well\t that\t it\t is\t absent,\t he\t knows\t well how\t the\t arising\t of\t the\t non-arisen\t enlightenment\t factor of\t concentration\t comes\t to\t be,\t and\t how\t the\t fulfilmqnt by\t meditation\t of\t the\t arisen\t enlightenment\t factor\t of concentration\tcomes\tto\tbe. 690","\\\"When\t the\t enlightenment\t factor\t of\t equanimity (upekkha)\t is\t present\t he\t knows\t well,\t 'I\t have\t the enlightenment\t factor\t of\t equanimity,'\t or\t when\t it\t is\t not present\t he\t knows\t well\t that\t it\t is\t absent;\t he\t knows\t well how\t the\t arising\t of\t the\t non-arisen\t enlightenment\t factor of\t equanimity\t comes\t to\t be,\t and\t how\t the\t fulfilment\t by meditation\t of\t the\t arisen\t enlightenment\t factor\t of equanimity\tcomes\tto\tbe. \\\"Thus\t he\t lives\t contemplating\t the\t dhammas\t \u2026 clinging\tto\tnaught\tin\tthis\tworld. \\\"Thus\t a\t disciple\t lives\t contemplating\t the\t dhammas with\trespect\tto\tthe\tseven\tfactors\tof\tenlightenment. [Contemplation\ton\tthe\tFour\tTruths] \\\"A\t disciple\t is\t fully\t aware,\t as\t it\t really\t is,\t 'This\t is suffering'\t 'this\t is\t the\t cause\t of\t suffering',\t 'this\t is\t the cessation\t of\t suffering',\t 'this\t is\t the\t way\t leading\t to\t the cessation\tof\tsuffering'. \\\"Thus\t he\t lives\t contemplating\t the\t dhammas internally,\t or\t externally\t or\t both\t internally\t and externally,\tHe\tlives\tcontemplating\tthe\tarising\tnature\tof dhammas,\tor\ttheir\tperishing\tnature,\tor\tboth\tthe\tarising and\tperishing\tnature\tof\tdhammas. \\\"Now\t there\t arises\t in\t him\t the\t mindfulness,\t 'There exist\t only\t dhammas\t to\t the\t extent\t necessary\t for\t the growth\t of\t wisdom,\t for\t the\t growth\t of\t mindfulness.' Independent\the\tlives,\tclinging\tto\tnaught\tin\tthis\tworld. \\\"Thus\t he\t lives\t contemplating\t the\t dhammas\t with respect\tto\tthe\tfour\tNoble\tTruths. 691","\\\"Verily,\t should\t any\t person\t develop\t these\t four Foundations\t of\t Mindfulness\t in\t this\t way\t for\t seven years,\t he\t would\t either\t become\t an\t Arahant\t here\t and now\t or\t a\t Never-Returner\t (An\u0101g\u0101mi)\t if\t there\t still\t be any\tattachment. \\\"Nay,\t should\t he\t develop\t them\t for\t six\t years\u2026\t five years\u2026\t four\t years\u2026\t three\t years\u2026\t two\t years\u2026\t one year\u2026\t seven\t months\u2026\t six\t months\u2026\t five\t months\u2026 four\t months\u2026\t three\t months\u2026\t two\t months\u2026\t a month\u2026\t half\t a-month\u2026\t a\t week\u2026\t he\t would\t become an\tarahant\tor\tan\tanag\u0101mi\t(non-returner)\tif\tthere\tstill\tbe any\tattachment\tin\tthis\tvery\tlife. \\\"Because\t of\t this\t it\t was\t said,\t 'There\t is\t a\t unique\t way for\t the\t destruction\t of\t suffering,\t for\t the\t purification\t of beings,\t for\t the\t attainment\t of\t Wisdom,\t and\t for\t the realization\tof\tNibb\u0101na'.\\\" \\\"Thus\t spoke\t the\t Exalted\t One.\t The\t disciples\t were delighted. 692","Bibliography The\t text\t contains\t references\t or\t quotations\t from\t the following\tworks,\tmany\tof\twhich\tmay\tnow\tbe\tout\tof\tprint. Alexander,\tFrank,\tPsychosomatic\tMedicine Arnold,\tSir\tEdwin,\tLight\tof\tAsia,\tThe Atkinson,\tWilliam\tW.\tand\tWalter,\tE.\tD.,\tReincarnation and\tthe\tLaw\tof\tKamma Bodhi,\t Bhikkhu,\t (Ed.),\t A\t Comprehensive\t Manual\t of Abhidhamma Burlingame,\tEugene\tWatson,\tBuddhist\tLegends Canon.\tC.\tE.\tRaven,\tGrounds\tof\tChristian\tAssumption, The Cerminara,\tGina,\tMany\tMansions ______\tThe\tWorld\tWithin Chalmers,\t Lord,\t Buddha's\t Teaching:\t Being\t the\t Sutta- Nip\u0101ta\tor\tDiscourse-collection ______\tFurther\tDialogues\tof\tthe\tBuddha Cornford,\t Frances,\t Anthology\t of\t Modern\t Verse,\t An, reproduced\t in\t Buddhist\t Annual\t of\t Sri\t Lanka,\t The, 1927. Dahlke,\tDr.\tBuddhism ______\tBuddhism\tand\tits\tPlace\tin\tthe\tMental\tWorld 693","______\tBuddhism\tand\tScience Davids,\tC.A.F.,\tDialogues\tof\tthe\tBuddha Davids,\tRhys,\tBuddhism ______\tBuddhist\tBirth\tStories ______\tQuestions\tof\tKing\tMilinda,\tThe Evans-Wents,\tDr.\tW.T.,\tTibetan\tBook\tof\tthe\tDead,\tThe Garbe,\tGreek\tThinkers Garrat,\tG.\tT.,\t(Ed.)\tLegacy\tof\tIndia Grimm,\tDoctrine\tof\tthe\tBuddha,\tThe Haldane,\tJ.B.S.,\tInequality\tof\tMankind,\tThe Haeckel,\t Ernst,\t Riddle\t of\t the\t Universe,\t quoted\t in Russell,\tReligion\tand\tScience Hare,\tE.\tM.,\tHare,\tGradual\tSayings Horner,\tI.\tB.,\tBook\tof\tDiscipline,\tThe ______\tMiddle\tLength\tSayings,\tThe Hoyle,\tFred,\tNature\tof\tthe\tUniverse,\tThe Jayasundara,\t Mr.\t A.\t D.,\t \\\"Anatt\u0101\t and\t Moral Responsibility,\\\"\tMahabodhi\tJournal,\tvol.\t41,\tp.\t93. Jennings,\tJ.\tG.,\tVedantic\tBuddhism\tof\tthe\tBuddha,\tThe Joad,\tC.E.M,\tMeaning\tof\tLife,\tThe Kaiserling,\tCount,\tTravel\tDiary\tof\ta\tPhilosopher Kirkus,\tRev.\tW.,\tOrthodoxy,\tScripture,\tand\tReason Kitchener,\tH.M.,\tTheory\tof\tReincarnation,\tThe 694","Lockhart,\tLife\tof\tScott Myers,\t F.W.H.,\t Human\t Personality\t and\t its\t Survival\t of Bodily\tDeath Ouspensky.\tTertium\tOrganum Pascal,\tDr.\tT.H.,\tReincarnation Plato,\tRepublic,\tThe Poussin,\tWay\tto\tNirvana,\tThe Radhakrishnan,\tSri,\tGautama\tthe\tBuddha Russell,\tBertrand,\tReligion\tand\tScience Schopenhauer,\tWorld\tAs\tWill\tAnd\tIdea,\tThe S\u012blac\u0101ra,\tBhikkhu,\tFour\tNoble\tTruths,\tThe Streeter,\t Canon\t B.\t H.,\t in\t Modern\t Churchman,\t Sept. 1924,\tp.\t347 Thomas,\tE.\tJ.\tLife\tof\tthe\tBuddha Warren,\tBuddhism\tin\tTranslation Watson,\tJohn\tB.\tBehaviourism Wells,\tH.\tG.\tThree\tGreatest\tMen\tin\tHistory Woodward,\tF.L.,\tKindred\tSayings ______\tSome\tSayings\tof\tthe\tBuddha ______\tVerses\tof\tUplift Zetland,\tLord,\tin\tGarrat,\tG.\tT.\t(Ed.),\tLegacy\tof\tIndia Abbreviations 695","AN A\u1e45guttara\tNik\u0101ya\t(PTS:\tHare,\tGradual\tSayings) DN D\u012bgha\t Nik\u0101ya\t (PTS:\t Davids,\t R.,\t Dialogues\t of\t the Dhp. Buddha) Dhp-a Dhammapada\t(Author's\ttranslations) Dhammapada\t commentary\t (PTS:\t Burlingame, MN Buddhist\tLegends) SN Majjhima\tNik\u0101ya\t(PTS:\tMiddle\tLength\tSayings) Sa\u1e43yutta\t Nik\u0101ya\t (PTS:\t Woodward,\t Kindred Sn Sayings) Thera. Sutta-Nip\u0101ta\t(PTS:\tChalmers,\tBuddha's\tTeaching) Therag\u0101tha\t (PTS:\t Davids,\t C.,\t Psalms\t of\t the Vin. Brethren) Vinaya\tPiaka\t(PTS:\tHorner,\tBook\tof\tDiscipline) 696","1.\t Compare\t Mah\u0101mangala\t J\u0101taka\t (No.\t 453).\t This\t sutta appears\tin\tthe\tSutta\tNip\u0101ta\tand\tKhuddaka\tNik\u0101ya. 2.\tLit.,\t\\\"He\twho\tgives\talms\tto\tthe\thelpless\\\"\tor\t\\\"feeder\tof\tthe forlorn.\\\"\t His\t former\t name\t was\t Sudatta.\t After\t his conversion\t to\t Buddhism,\t he\t bought\t the\t pleasant\t grove, belonging\tto\tPrince\tJeta,\tand\terected\ta\tmonastery\twhich was\t subsequently\t named\t Jetavan\u0101r\u0101ma.\t It\t was\t in\t this monastery\t that\t the\t Buddha\t spent\t the\t greater\t part\t of\t his life.\tFor\ta\tdetailed\taccount\tof\tthe\tconversion\tof\tSudatta see\tKindred\tSayings,\tI,\tp.\t27,\tand\tVinaya,\tIII,\tp.\t179. 3.\tIdentified\twith\tmodern\tSahet-Mahet. 4.\t The\t commentary\t states\t that\t one\t day\t an\t interesting discussion\t arose\t in\t the\t \\\"Public\t Hall\\\"\t as\t to\t what constituted\t a\t blessing\t (ma\u1e45gala).\t People\t naturally\t held diverse\tviews.\tOne\tdeclared\tthat\tauspicious\tsights\tin\tthe early\t morning\t (such\t as\t a\t woman\t with\t child,\t little\t boys, white\t bulls,\t etc.)\t should\t be\t considered\t a\t ma\u1e45gala; another,\t auspicious\t sounds,\t such\t as\t \\\"Full\\\",\t \\\"Luck\\\",\t etc; and\t yet\t another,\t favourable\t experiences,\t such\t as\t the odour\tof\tfragrant\tflowers,\tthe\ttouching\tof\tthe\tearth,\tetc. Men\twere\tso\tdivided\tin\ttheir\topinions\tthat\tit\tresulted\tin\tthe formation\t of\t the\t three\t groups;\t and\t this\t partisanship ultimately\textended,\tso\tthe\tstory\tgoes,\teven\tas\tfar\tas\tthe Deva\t world.\t The\t Devas\t who\t would\t not\t rest\t satisfied until\tthe\tcontroversial\tpoint\twas\tfinally\tsettled\tappealed to\t the\t superior\t wisdom\t of\t their\t acknowledged\t leader, Sakka,\t who,\t discreet\t as\t he\t was,\t ordered\t a\t certain\t Deva to\t approach\t the\t Buddha\t and\t obtain\t his\t trustworthy opinion.\t It\t was\t this\t particular\t Deva\t that\t drew\t near\t the 697","presence\tof\tthe\tExalted\tOne\tand\taddressed\thim\tin\tverse. 5.\tAccording\tto\tthe\tcommentary\tma\u1e45gala\tmeans\tthat\twhich is\t conducive\t to\t happiness\t and\t prosperity.\t Native etymologists\t derive\t the\t term\t from\t three\t syllables\t man (woeful\t state),\t ga\t (going)\t and\t la\t (cut),\t and\t it\t is explained\t as\t that\t which\t obstructs\t the\t way\t to\t states\t of misery. 6.\t Any\t place\t where\t Bhikkhus,\t Bhikkhunis,\t Up\u0101sakas\t and Up\u0101sik\u0101s\t continually\t reside,\t where\t pious\t people\t are bent\t on\t the\t performance\t of\t the\t ten\t meritorious\t deeds, and\t where\t the\t Dhamma\t exists\t as\t a\t living\t principle. (Comy.) 7.\t Setting\t one's\t immorality\t in\t morality;\t faithlessness\t in faith,\tand\tselfishness\tin\tgenerosity.\t(Comy.) 8.\t Bahussutta,\t literally\t means\t \\\"much-hearing\\\".\t This\t term conveys\t the\t same\t idea\t as\t connoted\t by\t the\t word \\\"erudition\\\"\t in\t English.\t In\t the\t ancient\t days\t one's education\twas\tjudged\tby\twhat\tone\thas\tmemorised\tfrom oral\t teaching.\t Here\t \\\"much-hearing\\\"\t refers\t to\t the knowledge\tof\tthe\tDhamma. 9.\t The\t commentary\t mentions\t that\t handicrafts\t are\t of\t two kinds,\t namely\u2014the\t harmless\t crafts\t of\t householders, such\tas\tthose\tof\tjewellers,\tgoldsmiths,\tetc.\tand\tthe\tcrafts of\thomeless\tones,\tsuch\tas\tstitching\tof\trobes\tetc. 10.\t Vinaya,\t i.e.,\t discipline\t in\t thought,\t word\t and\t deed.\t The commentary\t speaks\t of\t two\t kinds\t of\t discipline\u2014the discipline\t of\t the\t householder,\t which\t is\t abstinence\t from the\t ten\t immoral\t actions,\t and\t that\t of\t the\t homeless\t one, which\tis\teither\tthe\tnon-transgression\tof\tthe\tseven\tkinds 698","of\t offences,\t enumerated\t in\t the\t P\u0101\u1e6dimokkha,\t or\t the observance\tof\tthe\tfour\tdivisions\tof\ts\u012bla\t(morality). 11.\tTotal\tabstinence,\tand\tnot\tmerely\ttemperance. 12.\t To\t Buddha,\t disciples,\t teachers,\t parents,\t elders,\t etc. (Comy.\t) 13.\t For\t instance,\t when\t one\t is\t obsessed\t with\t evil\t thoughts. (Comy.\t) 14.\tThose\twho\thave\tcalmed\tdown\ttheir\tpassions. 15.\tThe\teight\tlokadhammas\tcomprise\tgain\tand\tloss,\thonour and\tdishonour,\tpraise\tand\tblame,\tpain\tand\thappiness. 16.\t Asoka\u1e43,\t viraja\u1e43\t and\t khemar\u1e43.\t Each\t of\t these\t three expressions\t refers\t to\t the\t mind\t of\t the\t Arahant.\t Asoka\t is freedom\t from\t sorrow.\t Viraja\t is\t freedom\t from\t the\t stains of\t lust,\t hatred,\t and\t ignorance.\t Khema\t is\t security\t from the\t bonds\t of\t sense-desires\t (k\u0101ma),\t becoming\t (bhava), false\tviews\t(di\u1e6d\u1e6dho),\tand\tignorance\t(avijj\u0101). 17.\tI.e.,\tthe\tabove-mentioned\tthirty-eight\tblessings.\t(Comy). 18.\tCompare\tT.W.\tRhys\tDavids,\tBuddhism,\tp.\t125,\tand\tF.L. Woodward,\tSome\tSayings\tof\tthe\tBuddha,\tp.\t56. 19.\t After\t hearing\t the\t Mangala\t Sutta,\t which\t deals\t with things\t that\t tend\t to\t one's\t happiness\t and\t prosperity,\t the Devas\t were\t desirous\t of\t hearing\t from\t the\t Buddha himself\t things\t that\t tend\t to\t one's\t downfall.\t Accordingly the\t Devas\t came\t to\t the\t Buddha\t and\t asked\t these questions. 20.\t The\t contrast\t in\t the\t Brahmin's\t abusive\t terms\t here\t and respectful\taddress\twhen\the\tnext\tspeaks\tmerits\ta\tword\tof 699","explanation.\t The\t commentary\t states\t that\t the\t Buddha, that\tmorning,\tlooking\tover\tthe\tworld\twith\tdivine\tpower, saw\t that\t this\t Brahmin\t was\t ripe\t for\t taking\t Refuges\t and Precepts.\t So\t the\t Teacher\t set\t out\t specially\t to\t encounter him.\tThe\tBrahmin\twho\thad\tjust\tmade\this\tBrahma-P\u016bja, turned\t to\t look\t for\t a\t sign\t of\t fortune.\t His\t eyes\t fell\t on\t a \\\"shaveling\\\"\t and\t a\t \\\"Samana,\\\"\t both\t unlucky\t signs according\t to\t Brahmin\t superstition.\t His\t dismay\t and anger\t found\t vent\t in\t words\t of\t abuse.\t But\t on\t hearing\t the Buddha's\t quiet\t words\t in\t a\t kindly\t voice,\t and\t seeing\t the unruffled\t compassion\t in\t the\t Master's\t expression,\t the Brahmin\twas\tashamed,\tand\this\tsubsequent\twords\treflect his\trepentance.\\\"\t(Kassapa\tThera). 21.\t The\t Brahmin\t was\t inflamed\t at\t the\t seemingly inauspicious\t sight\t of\t the\t Buddha\t and\t spoke discourteously\t to\t him.\t The\t Buddha,\t who\t would\t never retaliate,\t replied\t courteously\t and\t calmly\t without\t either disparaging\t the\t Brahmin\t or\t exalting\t himself,\t that\t one who\t gives\t vent\t to\t anger,\t harbours\t ill\t will,\t etc.\t is\t in\t the strictest\t sense\t of\t the\t term,\t an\t outcast\t (vasala)\t although one\t may\t be\t born\t on\t the\t head\t of\t Brahma.\t By\t his\t reply the\tBrahmin\twas\tcompelled\tto\tinfer\tthat\tthe\tBuddha\twas really\ta\tBr\u0101hma\u1e47a\twhile\the\u2014a\tso-called\tBrahmin\u2014was an\toutcast. 22.\tMakkha\t\u2014usually\trendered\t\\\"hypocritical\\\",\t\\\"hypocrisy\\\", lit.,\terasing\tthe\tgood\tof\tothers. 23.\t Ekaja\u1e43,\t dvija\u1e43\u2014\\\"Once-born\\\"\u2014All\t beings\t excepting those\t of\t egg-birth,\t like\t birds.\t \\\"Twice-born\\\"\u2014beings who\t first\t appear\t as\t eggs.\t The\t second\t birth\t is\t when\t the eggs\t hatch\t over.\t The\t Master's\t humour\t is\t evident\t here, 700"]