fruity

The Filial Piety Sutra

The Buddha Speaks about the Deep Kindness
of Parents and the Difficulty in Repaying it.

Thus I have heard, at one time, the Buddha dwelt at Shravasti, in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, together with a gathering of great Bhikshus, twelve hundred fifty in all and with all of the Bodhisattvas, thirty-eight thousand in all.

At that time, the World Honoured One led the great assembly on a walk toward the south. Suddenly they came upon a pile of bones beside the road. The World Honoured One turned to face them, placed his five limbs on the ground, and bowed respectfully.

Ananda put his palms together and asked the World Honoured One, “The Tathagata is the GreatTeacher of the Triple Realm and the compassionate father of beings of the four kinds of births. He has the respect and reverence of the entire assembly. What is the reason that he now bows to a pile of dried bones?

The Buddha told Ananda, “Although all of you are my foremost disciples and have been members of the Sangha for a long time, you still have not achieved far-reaching understanding. This pile of bones could have belonged to my ancestors from former lives. They could have been my parents in many past lives. That is the reason I now bow to them.” The Buddha continued speaking to Ananda, “These bones we are looking at can be divided into two groups. One group is composed of the bones of men, which are heavy and white in color. The other group is composed of the bones of women, which are light and black in color.”

Ananda said to the Buddha, “World Honoured One, when men are alive in the world, they adorn their bodies with robes, belts, shoes, hats and other fine attire, so that they clearly assume a male appearance. When women are alive, they put on cosmetics, perfumes, powders, and elegant fragrances to adorn their bodies, so that they clearly assume a female appearance. Yet, once man and women die, all that is left are their bones. How does one tell them apart? Please teach us how you are able to distinguish them.”

The Buddha answered Ananda, “If when men are in the world, they enter temples, listen to explanations of Sutras and Vinaya texts, make obeisance to the Triple Gem, and recite the Buddha’s names, then when they die, their bones will be heavy and white in colour. Most women in the world have little wisdom and are saturated with emotion. They give birth to and raise children, feeling that this is their duty. Each child relies on its mother’s milk for life and nourishment, and that milk is a transformation of the mother’s blood. Each child can drink up to one thousand two hundred gallons of its mother’s milk. Because of this drain on the mother’s body whereby the child takes milk for its nourishment, the mother becomes worn and haggard and so her bones turn black in colour and are light in weight.”

When Ananda heard these words, he felt a pain in his heart as if he had been stabbled and wept silently. He said to the World Honoured One, “How can one repay one’s mother’s kindness and virtue?”

The Buddha told Ananda, “Listen well, and I will explain it for you in detail. The fetus grows in its mother’s womb for ten lunar months. What bitterness she goes though while it dwells there! In the first month of pregnancy, the life of the fetus is as precarious as a dewdrop on grass: how likely that it will not last from morning to evening but will evaporate by midday!”

“During the second lunar month, the embryo congeals like curds. In the third month it is like coagulated blood. During the fourth month of pregnancy, the fetus begins to assume a slightly human form. During the fifth month in the womb, the child’s five limbs- two legs, two arms, and a head- start to take shape. In the sixth lunar month of pregnancy, the child begins to develop the essences of the six sense faculties: the eyes, ears, nose, tongue, body and mind. During the seventh month, the three hundred sixty bones and joints are formed, and the eighty-four thousand hair pores are also complete. In the eight lunar month of the pregnancy, the intellect and the nine apertures are formed. By the ninth month the fetus has learned to assimilate the different nutrients of the foods it eats. For example, it can assimilate the essence of peaches, pears, certain plant roots and the five kinds of grains.”

“Inside the mother’s body, the solid internal organs used for storing hang downward, while the hollow internal organs used for processing, spiral upward. These can be likened to three mountains, which arise from the face of the earth. We can call these mountains Mount Sumeru, Karma Mountain, and Blood Mountain. These analogous mountains come together and form a single range in a pattern of upward peaks and downward valleys. So too, the coagulation of the mother’s blood from her internal organs forms a single substance, which becomes the child’s food.”

“During the tenth month of pregnancy, the body of the fetus is completed and ready to be born. If the child is extremely filial, it will emerge with palms joined together in respect and the birth will be peaceful and auspicious. The mother will remain uninjured by the birth and will not suffer pain. However, if the child is extremely rebellious in nature, to the extent that it is capable of committing the five rebellious acts*, then it will injure its mother’s womb, rip apart its mother’s heart and liver, or get entangled in its mother’s bones. The birth will feel like the slices of a thousand knives or like ten thousand sharp swords stabbing her heart. Those are the agonies involved in the birth of a defiant and rebellious child.”

To explain more clearly, there are ten types of kindnesses bestowed by the mother on the child:

The first is the kindness of providing protection and care while the child is in the womb.

The second is the kindness of bearing suffering during the birth.
The third is the kindness of forgetting all the pain once the child has been born.

The fourth is the kindness of eating the bitter herself and saving the sweet for the child.

The fifth is the kindness of moving the child to a dry place and lying in the wet herself.

The sixth is the kindness of suckling the child at her breast, nourishing and bringing up the child.

The seventh is the kindness of washing away the unclean.

The eight is the kindness of always thinking of the child when it has traveled far.

The ninth is the kindness of deep care and devotion.

The tenth is the kindness of ultimate pity and sympathy.

1. THE KINDNESS OF PROVIDING PROTECTION AND CARE WHILE THE CHILD IS IN THE WOMB

The causes and conditions from accumulated kalpas grows heavy,
Until in this life the child ends up in its Mother’s womb.
As the months pass, the five vital organs develop;
Within seven weeks the six sense organs start to grow.
The mother’s body becomes as heavy as a mountain;
The stillness and movements of the fetus are like a kalpic wind disaster.
The mother’s fine clothes no longer hang properly,
And so her mirror gathers dust.

2. THE KINDNESS OF BEARING SUFFERING DURING BIRTH

The pregnancy lasts for ten lunar months
And culminates in difficult labour at the approach of the birth.
Meanwhile, each morning the mother is seriously ill
And during each day drowsy and sluggish.
Her fear and agitation are difficult to describe;
Grieving and tears fill her breast.
She painfully tells her family
That she is only afraid that death will overtake her.

3. THE KINDNESS OF FORGETTING ALL THE PAIN ONCE THE CHILD HAS BEEN BORN

On the day the compassionate mothers bears the child,
Her five organs all open wide,
Leaving her totally exhausted in body and mind.
The blood flows as from a slaughtered lamb;
Yet, upon hearing that the child is healthy,
She is overcome with redoubling joy,
But after the joy, the grief returns,
And the agony wrenches her very insides.

4. THE KINDNESS OF EATING THE BITTER HERSELF AND SAVING THE SWEET FOR THE CHILD

The kindness of both parents is profound and deep,
Their care and devotion never cease.
Never resting, the mother saves the sweet for the child,
And without complain she swallows the bitter herself.
Her love is weighty and her emotion difficult to bear;
Her kindness is deep and so is her compassion.
Only wanting the child to get its fill,
The compassionate mother doesn’t speak of her own hunger.

5. THE KINDNESS OF MOVING THE CHILD TO A DRY PLACE AND LYING IN THE WET HERSELF

The mother is willing to be wet
So that the child can be dry.
With her two breasts she satisfies its hunger and thirst;
Covering it with her sleeve, she protects it from the wind and cold.
In kindness, her head rarely rests on the pillow,
And yet she does this happily,
So long as the child is comfortable,
The kind mother seeks no solace for herself.

6. THE KINDNESS OF SUCKLING THE CHILD AT HER BREAST, NOURISHING AND BRINGING UP THE CHILD

The kind mother is like the great earth.
The stern father is like the encompassing heaven:
One covers from above; the other supports from below.
The kindness of parents is such that
They know no hatred or anger toward their offspring,
And are not displeased, even if the child is born crippled.
After the mother carries the child in her womb and gives birth to it,
The parents care for and protect it together until the end of their days.

7. THE KINDNESS OF WASHING AWAY THE UNCLEAN

Originally, she had a pretty face and a beautiful body,
Her spirit was strong and vibrant.
Her eyebrows were like fresh green willows,
And her complexion would have put a red rose to shame.
But her kindness is so deep she will forgo a beautiful face.
Although washing away the filth injures her constitution,
The kind mother acts solely for the sake of her sons and daughters,
And willingly allows her beauty to fade.

8. THE KINDNESS OF ALWAYS THINKING OF THE CHILD WHEN IT HAS TRAVELLED FAR

The death of loved ones is difficult to endure.
But separation is also painful.
When the child travels afar,
The mother worries in her village.
From morning until night, her heart is with her child,
And a thousand tears fall from her eyes.
Like the monkey weeping silently in love for her child,
Bit by bit her heart is broken.

9. THE KINDNESS OF DEEP CARE AND DEVOTION

How heavy is parental kindness and emotional concern!
Their kindness is deep and difficult to repay.
Willingly they undergo suffering on their child’s behalf.
If the child toils, the parents are uncomfortable.
If they hear that he has traveled far,
They worry that at night he will have to lie in the cold.
Even a moment’s pain suffered by their sons and daughters.
Will cause the parents sustained distress.

10. THE KINDNESS OF ULTIMATE COMPASSION AND SYMPATHY

The kindness of parents is profound and important.
Their tender concern never cease.
From the moment they awake each day, their thoughts are with their children.
Whether the children are near or far away, the parents think of them often.
Even if a mother lives for a hundred years,
She will constantly worry about her eighty year old child.
Do you wish to know when such kindness and love ends?
It doesn’t even begin to dissipate until her life is over!

The Buddha told Ananda, “When I contemplate living beings, I see that although they are born as human beings, nonetheless, they are ignorant and dull in their thoughts and actions. They don’t consider their parents’ great kindness and virtue. They are disrespectful and turn their backs on kindness and what is right. They lack humaneness and are neither filial nor compliant.”

“For ten months while the mother is with child, she feels discomfort each time she rises, as if she were lifting a heavy burden. Like a chronic invalid, she is unable to keep her food and drink down. When the ten months have passed and the time comes for the birth, she undergoes all kinds of pain and suffering so that the child can be born. She is afraid of her own mortality, like a pig or lamb waiting to be slaughtered. Then the blood flows all over the ground. These are the sufferings she undergo.”

“Once the child is born, she saves what is sweet for him and swallows what is bitter herself. She carries the child and nourishes it, washing away its filth. There is no toil or difficulty that she does not willingly undertake for the sake of her child. She endures both cold and heat and never even mentions what she has gone through. She gives the dry place to her child and sleeps in the damp herself. For three years she nourishes the baby with milk, which is transformed from the blood of her own body.”

“Parents continually instruct and guide their children in the ways of propriety and morality as the youngsters mature into adults. They arrange marriages for them and provide them with property and wealth or devise ways to get it for them. They take this responsibility and trouble upon themselves with tremendous zeal and toil, never speaking about their care and kindness.”

“When a son or daughter become ill, parents are worried and afraid to the point that they may even grow ill themselves. They remain by the child’s side providing constant care, and only when the child gets well are the parents happy once again. In this way, they care for and raise their children with the sustained hope that their offspring will soon grow to be mature adults.”

“How sad that all too often the children are unfilial in return! In speaking with relatives whom they should honour, the children display no compliance. When they ought to be polite, they have no manners. They glare at those whom they should venerate, and insult their uncles and aunts. They scold their siblings and destroy any family feeling that might have existed among them. Children like that have no respect of sense of propriety.”

“Children may be well taught, but if they are unfilial, they will not heed the instructions or obey the rules. Rarely will they rely upon the guidance of their parents. They are contrary and rebellious when interacting with their brothers. They come and go from home without ever reporting to their parents. Their speech and actions are very arrogant and they act on impulse without consulting others. Such children ignore the admonishments and punishments set down by their parents and pay no regard to their uncles’ warnings. Yet, at the same time, they are immature and always need to be looked after and protected by their elders.”

“As such children grow up, they become more and more obstinate and uncontrollable. They are entirely ungrateful and totally contrary. They are defiant and hateful, rejecting both family and friends. They befriend evil people and under influence, soon adopt the same kinds of bad habits. They come to take what is false to be true.”

“Such children may be enticed by others to leave their families and run away to live in others towns, thus denouncing their parents and rejecting their native town. They may become businessmen or civil servants who languish in comfort and luxury. They may marry in haste, and that new bond provides yet another obstruction which prevents them from returning home for long periods of time.”

“Or, in going to live in other towns, these children may be incautious and find themselves plotted against or accused of doing evil. They may be unfairly locked up in prison or they may meet with illness and become enmeshed in disasters and hardships, subject to the terrible pain of poverty, starvation, and emaciation. Yet no one there will care for them. Being scorned and disliked by others, they will be abandoned on the street. In such circumstances, their lives may come to an end. No one bothers to try to save them. Their bodies swell up, rot, decay, and are exposed to the sun and blown away by the wind. The bones entirely disintegrate and scatter as these children come to their final rest in the dirt of some other town. These children will never again have a happy reunion with their relatives and kin. Nor will they ever know how their ageing parents mourn for and worry about them. The parents may grow blind from weeping or become sick from extreme grief and despair. Constantly dwelling on the memory of their children, they may pass away, but even when they become ghosts, their souls still cling to this attachment and are unable to get it go.”

“Others of these unfilial children may not aspire to learning, but instead become interested in strange and bizarre doctrines. Such children may be villainous, coarse and stubborn, delighting in practices that are utterly devoid of benefit. They may become involved in fights and thefts, setting themselves at odds with the town by drinking and gambling. As if debauchery were not enough, they drag their brothers into it as well, to the further distress of their parents.”

“If such children do live at home, they leave early in the morning and do not return until late at night. Never do they ask about the welfare of their parents or make sure that they don’t suffer from heat or cold. They do not inquire after their parents’ well being in the morning or the evening, nor even on the first and fifteenth of the lunar month. In fact, it never occurs to these unfilial children to ever ask whether their parents have slept comfortably or rested peacefully. Such children are simply not concerned in the least about their parents’ well being. When the parents of such children grow old and their appearance becomes more and more withered and emaciated, they are made to feel ashamed to be seen in public and are subjected to abuse and oppression.”

“Such unfilial children may end up with a father who is a widower or a mother who is a widow. The solitary parents are left alone in empty houses, feeling like guests in their own homes. They may endure cold and hunger, but no one takes heed of their plight. They may weep incessantly from morning to night, sighing and lamenting. It is only right that children should provide for ageing parents with food and drink of delicious flavours, but irresponsible children are sure to overlook their duties. If they ever do attempt to help their parents in any way, they feel embarrassed and are afraid people will laugh at them. Yet, such offspring may lavish wealth and food on their own wives and children, disregarding the toil and weariness involved in doing so. Other unfilial offspring may be so intimidated by their wives that they go along with all of their wishes. But when appealed to by their parents and elders, they ignore them and are totally unfazed by their pleas.”

“It may be the case that daughters were quite filial to their parents before their own marriages, but they may become progressively rebellious after they marry. This situation may be so extreme that if their parents show even the slightest signs of displeasure, the daughters become hateful and vengeful toward them. Yet they bear their husband’s scolding and beatings with sweet tempers, even though their spouses are outsiders with other surnames and family ties. The emotional bonds between such couples are deeply entangled, and yet these daughters hold their parents at a distance. They may follow their husbands and move to other towns, leaving their parents behind entirely. They do not long for them and simply cut off all communication with them. When the parents continue to hear no word from their daughters, they feel incessant anxiety. They become so fraught with sorrow that it is as if they were suspended upside down. Their every thought is of seeing their children, just as one who is thirsty longs for something to drink. Their kind thoughts for their offspring never cease.”

“The virtue of one’s parents’ kindness is boundless and limitless. If one has made the mistake of being unfilial, how difficult it is to repay that kindness!”

At that time, upon hearing the Buddha speak about the depth of one’s parents kindness, everyone in the Great Assembly threw themselves on the ground and began beating their breasts and striking themselves until their hair pores flowed with blood. Some fell unconscious to the ground, while others stamped their feet in grief. It was a long time before they could control themselves. With loud voices they lamented, “Such suffering! What suffering! How painful! How painful! We are all offenders. We are criminals who have never awakened, like those who travel in a dark night. We have just now understood our offenses and our very insides are torn to bits. We only hope that the World Honoured One will pity and save us. Please tell us how we can repay the deep kindness of our parents!”

At the time the Tathagata used eight kinds of profoundly deep and pure sounds to speak to the assembly. “All of you should know this. I will now explain for you the various aspects of this matter.”

“If there were a person who carries his father on his left shoulder and his mother on his right shoulder until his bones were ground to powder by their weight as they bore through to the marrow, and if that person were to circumambulate Mount Sumeru for a hundred thousand kalpas until the blood that flowed out covered his ankles, that person would still not have repaid the deep kindness of his parents.”

“If there were a person who, during the period of a kalpa fraught with famine and starvation, sliced the flesh off his own body to feed his parents and did this as many times as there are dust motes as he passed through hundreds of thousand of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of this parents, took a sharp knife and cut his eyes and made an offering of them to the Tathagatas, and continued to do that for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there a person who, for the sake of this father and mother, used a sharp knife to cut out his heart and liver so that the blood flowed and covered the ground and if he continued in this way to do this for hundreds of thousands of kalpas, never once complaining about the pain, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of his parents, took a hundred thousand swords and stabbed his body with them all at once such that they entered one side and came out the other, and if he continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of his parents, beat his bones down to the marrow and continued in this way to do this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

“If there were a person who, for the sake of this parents, swallowed molten iron pellets and continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents.”

At that time, upon hearing the Buddha speak about the kindness and virtue of parents, everyone in the Great Assembly wept silent tears and felt searing pain in their hearts. They reflected deeply, simultaneously brought forth shame and said to the Buddha, “World Honoured One, how can we repay the deep kindness of our parents?”

The Buddha replied, “Disciples of the Buddha, if you wish to repay your parents’ kindness, write out this Sutra on their behalf. Recite this Sutra on their behalf. Repent of transgressions and offenses on their behalf. For the sake of your parents, make offerings to the Triple Gem. For the sake of your parents, hold the precept of pure eating. For the sake of your parents, practise giving and cultivate blessings. If you are able to do these things, you are being a filial child. If you do not do these things, you are a person destined for the hells.”

The Buddha told Ananda, “If a person is not filial, when his life ends and his body decays, he will fall into, the great Avici Hell. This great hell is eighty thousand yojanas in circumference and is surrounded on all four sides by iron walls. Above, it is covered over by nets, and the ground is also made of iron. A mass of fire burns fiercely, while thunder roars and bright bolts of lightning set things afire. Molten brass and iron fluids are poured over the offenders’ bodies. Brass dogs and iron snakes constantly spew out fire and smoke which burns the offenders and broils their flesh and fat to a pulp.”

“Oh, such suffering! Difficult to take, difficult to bear! There are poles, hooks, spears, and lances, iron halberds and iron chains, iron hammers and iron awls. Wheels of iron knives rain down from the air. The offender is chopped, hacked, or stabbed, and undergoes these cruel punishments for kalpas without respite. Then they enter the remaining hells, where their heads are capped with fiery basins, while iron wheels roll over their bodies, passing both horizontally and vertically until their guts are ripped open and their bones and flesh are squashed to a pulp. Within a single day, they experience myriad births and myriad deaths. Such sufferings are a result of committing the five rebellious acts and of being unfilial when one was alive.”

At that time, upon hearing the Buddha speak about the virtue of parents’ kindness, everyone in the Great Assembly wept sorrowfully and addressed the Tathagata, “On this day, how can we repay the deep kindness of our parents?”

The Buddha said, “Disciples of the Buddha, if you wish to repay their kindness, then for the sake of your parents, print this Sutra. This is truly repaying their kindness. If one can print one copy, then one will get to see one Buddha. If one can print ten copies, then one will get to see ten Buddhas. If one can print one hundred copies, then one will get to see one hundred Buddhas. If one can print one thousand copies, then one will get to see one thousand Buddhas. If one can print ten thousand copies, then one will get to see ten thousand Buddhas. This is the power derived when good people print Sutras. All Buddhas will forever protect such people with their kindness and their parents can be reborn in the heavens to enjoy all kinds of happiness, leaving behind the sufferings of the hells.”

At that time, Ananda and the rest of the Great Assembly the asuras, garudas, kinnaras, mahoragas, people, non-people, and others, as well as the gods, dragons, yakshas, gandarvas, wheel-turning sage kings, and all the lesser kings, felt all the hairs on their bodies stand on their ends when they heard what the Buddha had said. They wept grievously and were unable to stop themselves. Each one of them made a vow saying, “All of us, from now until the exhaustion of the bounds of the future, would rather that our bodies be pulverised into small particles of dust for a hundred thousand kalpas, than to ever go against the Tathagata’s sagely teachings. We would rather that our tongues be plucked out, so that they would extend for a full yojana, and that for a hundred thousand kalpas an iron plough run over them; we would rather have a hundred thousand bladed wheel roll freely over bodies, than to ever go against the Tathagata’s sagely teachings. We would rather that our bodies be ensnared in an iron net for a hundred thousand kalpas, than to ever go against the Tathagata’s sagely teachings. We would rather that for a hundred thousand kalpas our bodies be chopped, hacked, mutilated, and chiseled into ten million pieces, so that our skin, flesh, joints, and bones would be completely disintegrated, than to ever go against the Tathagata’s sagely teachings.”

At that time, Ananda, with a dignity and a sense of peace, rose from his seat and asked the Buddha, “World Honoured One, what name shall this Sutra have when we accord with it and uphold it?”

The Buddha told Ananda, “This Sutra is called THE SUTRA ABOUT THE DEEP KINDNESS OF PARENTS AND THE DIFFICULTY OF REPAYING IT. Use this name when you accord with it and uphold it.”

At that time, the Great Assembly, the gods, humans, asuras, and the others, hearing what the Buddha has said, were completely delighted. They believed the Buddha’s teaching, received it, and offered up their conduct in accord with it. Then they bowed respectfully to the Buddha, before withdrawing.
http://www.buddhanet.net/e-learning/filial-sutra.htm

by Nārada:
The book which following suttas were taken:
www.buddhanet.net/pdf_file/buddha-teachingsurw6.pdf
www.buddhanet.net/budsas/ebud/budtch/budteach00.htm

The Second version has the following appendices which are good reads by themselves.

Maha Mangala Sutta (Blessings)
http://www.buddhanet.net/e-learning/ethics_m.htm
Parabhava Sutta (Downfall)
http://www.buddhanet.net/e-learning/ethics_p.htm
Vasala Sutta (Outcast)
http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.07.piya.html
Ratana Sutta (Jewels)
Below
Metta Sutta (Loving-Kindness)
Below
Satipatthana Sutta
Below

SĀTIPAṬṬĀNA SUTTA¹

^—
Thus have I heard:—

The Buddha spoke thus:—

There is this unique way₂ for the purification of beings, for the destruction of suffering, ³ for the attainment of wisdom [i.e., the Noble Eightfold Path], and for the realization of Nibbāna—namely, the Four Foundations of Mindfulness.

What are the four?

Herein (this teaching) a disciple⁴ lives:

(i)                 contemplating the body (kāyānupassanā) in the body⁵, energetic (ātāpi), clearly comprehending (sampajāno,) mindful (satimā), giving up⁶ [temporarily] covetousness (abhijjā) and grief (domanassa) ⁷ in this world (loke= the five aggregates);

(ii)               contemplating the feelings (vedanānupassanā);

(iii)             contemplating the states of mind (cittānupassanā);

(iv)              contemplating the dhammas (dhammānupassanā).

(1) The contemplation of the Body (Kāyānupassanā)

How does a disciple live contemplating the body?

Mindfulness on breathing (ānāpāna sati).

A disciple, having retired to the forest⁸, or to the foot of a tree, or to a lonely place, sits with legs crossed, ⁹ the body held erect, intent on mindfulness.

Consciously (sato) he inhales; consciously he exhales.
Inhaling a long breath, he knows, —‘I am inhaling a long breath’. Exhaling a long breath, he knows —I am exhaling a long breath.’
Inhaling a short breath, he knows—‘I am inhaling a short breath’.
Exhaling a short breath, he knows—‘I am exhaling a short breath’.

Experiencing the entire [breathing] process¹⁰ (sabbakāyapaṭisaṁvedī) ‘I will inhale’, thus he trains himself.

Calming the body of respirations (passaṁbhayam kāyasamkhāraṁ), ‘I will inhale’—thus he trains himself.

Calming the body of respirations, ‘I will exhale’—thus he trains himself.

Just as a skilful turner or a turner’s apprentice, making a long turn, knows—‘I am making a long turn’, making a short turn, knows—‘I am making a short turn’; even so a disciple inhaling a long breath, knows—‘I am inhaling a long breath’, inhaling a short breath, knows—‘I am inhaling a short breath’. ……as above……thus he trains himself.

Thus he lives contemplating the body internally or externally¹¹ or both internally and externally.

He lives contemplating the rising nature (samudayadhamma)¹² of the body of respirations, the perishing nature¹³ (vayadhammas,) the arising and perishing nature of the body of respirations.

Now there arises in him the mindfulness—‘there exists only a body¹⁴ to the extent necessary for the growth of wisdom, for the growth of mindfulness.’ Independent¹⁵ (anissito) he lives, clinging to naught in this world. ¹⁶

Thus a disciple lives contemplating the body

Section on Bodily Postures

(Iriyāpatha)

—

A disciple while walking¹⁷ understands—‘I am walking’; while standing, understands—‘I am standing’; while sitting, he understands; ‘I am sitting;’ while lying down, he understands—‘I am lying down’. He understands every position his body assumes

Thus he lives contemplating the body internally or externally or both internally and externally.

He lives contemplating the arising nature of the body, or the perishing nature of the body or both the arising and perishing nature of the body. Now there arises in him the mindfulness—there exists only a body ….as above….in this world.

******

Section on Awareness

(Catusampaja*n*nā)

—
A disciple is fully aware of his going forwards or backwards, in looking ahead or around, in bending [his limbs] or stretching, in using robes and bowl, in eating, drinking, chewing, tasting, in answering a call of nature, in going, standing, sitting, sleeping, keeping awake, speaking, and keeping silence.

Thus he lives contemplating the body….as above…. In this world.

******

Reflection on Loathsomeness¹⁸
(Patikkūlaṁanasikāra)

—

A disciple reflects on this body upwards from the soles of his feet and downwards from his crown, enclosed in skin, and abounding with diverse kinds of filth.

In this body are—hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stomach, intestines, mesentery, excrement, bile phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine

Just as if there were a double-mouthed bag, full of different kinds of grain, such as rice, paddy, green-gram, cow-pea, sesamum, and husked rice; and a person with sight should open it and reflect thus—this is rice, this is paddy, this is green-gram, this is cow-pea, this is sesamum, this is husked rice. Even so a disciple reflects on the different kinds of impurities of the body.

Thus he lives contemplating the body….as above…. clinging to naught in this world.

Reflection on Elements¹⁹
(Dhātumanasikāra)
—
A disciple reflects upon this very body according as it is placed or disposed, with regard to body elements. There are in this body earth-element [-the element of extension], water-element [-the element of cohesion], fire element [-the element of heat], air-element [-the element of motion.]

Just as a skilful butcher or a butcher’s apprentice, having slaughtered an ox and dividing it into portions, were to sit at a junction, even so a disciple contemplates the body with regard to elements.

Thus he lives contemplating the body….as above….clinging to naught in this world.

******

Reflection on the nine kinds of corpses
(Navasīvathikāpabba)

—

(1) A disciple would see the body, thrown in the charnel-ground, one day dead, or two days dead, or three days dead, swollen, blue and festering. He then applies [this perception] to his own body thus: ‘Truly this body, too, is of the same nature, such it will become, it has not escaped that state.

Thus he lives contemplating the body…as above…clinging to naught in this world

(2) A disciple would see the body, thrown in the charnel-ground, being devoured by crows, or hawks, or vultures, or dogs, or jackals, or by various kinds of worms. He then applies [this perception] to his own body thus: ‘Truly this body; too, is of the same nature, such it will become, it has not escaped that state.’
Thus he lives contemplating the body…as above… clinging to naught in this world

(3) A disciple would see the body, thrown in the charnel-ground, reduced to a skeleton, held together by sinews, with some flesh and blood adhering to it….

(4) A disciple would see the body thrown in the charnel-ground, reduced to a skeleton, held together by sinews, without flesh, besmeared with blood….

(5)A disciple would see the body thrown in the charnel-ground, reduced to a skeleton, held together with sinews, without flesh and blood….

(6) A disciple would see the body thrown in the charnel-ground, reduced to loose bones scattered in various directions—bones of the hand, bones of the foot, shin bones, thigh bones, pelvis, spine and skull.

(7) A disciple would see the body thrown in the charnel-ground, reduced to white bones of shell-like color….

(8) A disciple would see the body thrown in the charnel-ground, reduced to a heap of bones, more than a year old….

(9) A disciple would see the body thrown in the charnel-ground, reduced to rotten bones, crumbling to dust. He then applies [this perception] to his own body thus: ‘Truly, this body, too, is of the same nature, such it will become, it will not escape that state.

Thus he lives contemplating the body….as above…. Clinging to naught in this world

2, Contemplation on Feelings
(Vedanānupassanā)
—

A disciple, when experiencing a pleasant feeling, understands—

‘I am experiencing a pleasant feeling’.

A disciple, when experiencing a painful feeling, understands—

‘I am experiencing a painful feeling’.

A disciple, when experiencing a neutral feeling, understands—

‘I am experiencing a neutral feeling’.

A disciple, when experiencing a pleasant worldly feeling (sāmisa), understands—

‘I am experiencing a pleasant worldly feeling’.

A disciple, when experiencing a painful worldly feeling, understands—

‘I am experiencing a painful worldly feeling’.

A disciple, when experiencing a neutral worldly feeling, understands—

‘I am experiencing a neutral worldly feeling’.

A disciple, when experiencing a pleasant unworldly feeling (nirāmisa), understands—

‘I am experiencing a pleasant unworldly feeling’.

A disciple, when experiencing a painful unworldly feeling, understands—

‘I am experiencing a painful unworldly feeling’.

A disciple, when experiencing a neutral unworldly feeling, understands—

‘I am experiencing a neutral unworldly feeling’.

Thus he lives contemplating the feelings internally or externally, or both internally and externally

He lives contemplating the arising nature of feelings, the perishing nature of feelings, the arising and perishing nature of feelings.

Now there arises in him the mindfulness—there exist only feelings to the extent necessary ….as above….in this world

******

3. Contemplation on States of mind

(Cittānupassanā)

—

A disciple knows the mind with lust (rāga) as with lust, knows the mind without lust as lust-free. He knows the mind with hate (dosa) as with hate. He knows the mind without hate as hate-free. He knows the mind with ignorance (moha) as with ignorance, the mind without ignorance as without ignorance. He knows the shrunken state of mind as shrunken (samkhitta, i.e. associated with sloth and torpor) the distracted mind as distracted (vikkhitta— associated with restlessness–-uddhacca). He knows the elevated mind (mahaggata) as elevated, the non-elevated mind as non-elevated (amahaggata—kāmāvacara, sentient). He knows the surpassable²⁰ mind as surpassable (sauttara), the unsurpassable mind (anuttara) as unsurpassable. He knows the concentrated mind (samāhita) as concentrated, the unconcentrated mind as unconcentrated (asmāhita) He knows the freed mind (vimutta) as [temporarily] freed, the non-freed mind as non-freed (avimutta).

Thus he lives contemplating the states of mind internally or externally, or both

internally and externally.

He lives contemplating the arising nature of the states of mind, the perishing nature of the states of mind, the arising and perishing nature of the states of mind.

Now there arises in him the mindfulness—there exist only states of mind to the extent necessary……as above…….in this world.

******

4. Contemplation on the dhammas²¹

(Dhammānupassanā)

(1) The Five Hindrances (Nīvaraṇa)
---

               A disciple lives contemplating the dhammas with respect to the Five Hindrances.

When sense-desire (kāmacchanda) is present a disciple knows well—I have sense-desire, or when sense-desire is not present he knows well—I have no sense-desire. He knows well how the arising of the non-arisen sense-desire comes to be, he knows well how the abandoning of the arisen sense-desire comes to be, he knows well how the non-arising in the future of the abandoned sense-desire comes to be.

When anger (vyāpāda) is present he knows well—‘I have anger’, or when anger is not present he knows well—‘I have no anger’. He knows well how the arising of the non-arisen anger comes to be, he knows well how the abandoning of the arisen anger comes to be, he knows well how the non-arising in the future of the abandoned anger comes to be.

When sloth and torpor (thīnamiddha) are present he knows well—‘I have sloth and torpor,’ or when sloth and torpor on not present he knows well—‘I have no sloth and torpor’. He knows well how the arising of the non-arisen sloth and torpor comes to be; he knows well how the abandoning of the arisen sloth and torpor comes to be; he knows well how the non-arising in the future of the abandoned sloth and torpor comes to be.

When restlessness and brooding (uddhacca kukkucca) are present he knows well—‘I have restlessness and brooding,’ or when restlessness and brooding are not present he knows well—‘I have no restlessness and brooding.’ He knows well how the arising of the non-arisen restlessness and brooding comes to be, ’he knows well how the abandoning of the arisen restlessness and brooding comes to be, he knows well how the non-arising in the future of the abandoned restlessness and brooding comes to be.

When indecision (vicikicchā) is present he knows well— ‘I have indecision’ or when indecision is not present he knows well—‘I have no indecision.’ He knows well how the arising of the non-arisen indecision comes to be, ’he knows well how the abandoning of the arisen indecision comes to be, he knows well how the non arising in the future of the abandoned indecision comes to be.

Thus a disciple lives contemplating the dhammas with respect to the Five Hindrances.

******

(2) The Five Aggregates of Grasping

—

A disciple thinks: “Thus is material form (rūpa), thus is the arising of material form, thus is the perishing of material form. Thus is feeling (vedanā). Thus is the arising of feeling, thus is the perishing of feeling. Thus is perception (sa*n*nā), thus is the arising of perception, thus is the perishing of perception. These are mental states (sankhāra), thus is the arising of mental states, thus is the perishing of mental states. Thus is consciousness (vi*n*nāṇa), thus is the arising of consciousness, thus is the perishing of consciousness

Thus a disciple lives contemplating the dhammas with respect to the Five Aggregates of Grasping.

******

(3) The six internal and the six external sense-bases

(Salāyatana)

—

A disciple knows well the eye and material forms and the fetter that arises dependent on both. He knows well how the arising of the non-arisen fetter comes to be, how the abandoning of the arisen fetter comes to be, how the non-arising in the future of the abandoned fetter comes to be.

Similarly he knows well the ear and sounds, the nose and the odors, the tongue and the tastes, the body and the contacts, the mind and the mental objects and the fetters that arise dependent on both [respectively]. He knows well how the arising of the non-arisen fetters comes to be, how the abandoning of the arisen fetters comes to be, how the non-arising in the future of the abandoned fetters comes to be.

Thus a disciple lives contemplating the dhammas with respect to the six internal and external sense-bases.

******

(4) The Factors of Enlightenment

(Bojjhanga)

When the enlightenment factor of ‘Mindfulness’ (sati) is present he knows well—‘I have the enlightenment factor of mindfulness’, or when it is not present —he knows well that it is absent; he knows well how the arising of the non-arisen enlightenment factor of mindfulness comes to be and how the fulfillment by meditation of the arisen enlightenment factor of mindfulness comes to be.

When the enlightenment factor of ‘Investigation of reality’ (Dhammavicaya) is present he knows well —‘I have the enlightenment factor of investigation of reality;’ when it is not present he knows well that it is absent; he knows well how the arising of the Enlightenment factor of investigation of reality comes to be and how the fulfillment by meditation of the arisen enlightenment factor of investigation of reality comes to be.

When the enlightenment factor of ‘Energy’ (Viriya) is present he knows well—‘I have the enlightenment factor of energy,’ or when it is not present, he knows well that it is absent;’ he knows well how the arising of the non-arisen enlightenment factor of energy comes to be and how the fulfillment by meditation of the arisen enlightenment factor of energy comes to be.

When the enlightenment factor of ‘Joy’ (Pīti) is present he knows well—‘I have the enlightenment factor of joy’ or when it is not present he knows well that it is absent; he knows well how the rising of the non-arising enlightenment factor of joy comes to be, and how the fulfillment by meditation of the arisen enlightenment factor of joy comes to be.

When the enlightenment factor of ‘Tranquility’ (Passaddhi) is present he knows well—‘I have the enlightenment factor of tranquility; or when it is not present he knows well that it is absent; he knows well how the arising of the non-arisen enlightenment factor of tranquility comes to be, and how the fulfillment by meditation of the arisen enlightenment factor of tranquility comes to be.

When the enlightenment factor of ‘Concentration’ (Samādhi) is present he knows well—‘I have the enlightenment factor of concentration,’ or when it is not present he knows well that it is absent, he knows well how the arising of the non-arisen enlightenment factor of concentration comes to be, and how the fulfillment by meditation of the arisen enlightenment factor of concentration comes to be.

When the enlightenment factor of ‘Equanimity’ (upekkhā) is present he knows well—‘I have the enlightenment factor of equanimity,’ or when it is not present he knows well that it is absent; he knows well how the arising of the non-arisen enlightenment factor of equanimity comes to be, and how the fulfillment by meditation of the arisen enlightenment factor of equanimity comes to be.

Thus he lives contemplating the dhammas….as above…. Clinging to naught in this world.

Thus a disciple lives contemplating the dhammas with respect to the seven factors of enlightenment.

(5) Contemplation on the Four Truths

A disciple is fully aware, as it really is—‘This is suffering’ ‘this is the cause of suffering’, ‘this is the cessation of suffering’, ‘this is the way leading to the cessation of suffering’’.

Thus he lives contemplating the dhammas internally, or externally or both internally and externally, He lives contemplating the arising nature of dhammas, or their perishing nature, or both the arising and perishing nature of dhammas.

Now there arises in him the mindfulness—‘There exist only dhammas to the extent necessary for the growth of wisdom, for the growth of mindfulness.’ Independent he lives, clinging to naught in this world.

Thus he lives contemplating the dhammas with respect to the four Noble Truths.

Verily, should any person develop these four Foundations of Mindfulness in this way for seven years, he would either become an Arahant here and now or a Never-Returner (Anāgāmi) if there still be any attachment

Nay, should he develop them for six years…five years.. four years.. three years.. two years.. one year.. seven months.. six months.. five months… four months.. three months.. two months.. a month.. half a-month.. a week.. he would become an Arahant or an Anāgāmi [Never-Returner] if there still be any attachment in this very life.

Because of this it was said—

There is a unique way for the destruction of suffering, for the purification of beings, for the attainment of Wisdom, and for the realization of Nibbāna.

Thus spoke the Exalted One. The disciples were delighted.

NOTES

1.      Sati=        mindfulness; paṭṭhāna = establishment, foundations, bases, objects, applications

Sati—      mindfulness; upaṭṭhāna= arousing, application. Chief objects for the application of mindfulness.

2.     Ekāyana =sole way, only way, one way, etc.

3.     Text states—grief, lamentation, pain and displeasure. Suffering embraces all four.

4.     Any person whether a member of the Sangha or a lay-follower who wishes to get rid of suffering can practice these meditations.

5.     Kāye Kāyanupassanā = Lit., body-contemplation in the body-i.e. to restrict this contemplation only to the body and not to feelings, consciousness, and the dhammas. The other contemplations should be similarly understood.

6.     Giving up temporarily at the time of the practice. Strictly speaking, they are temporarily inhibited by gaining the Jhānas and totally eradicated by attaining Arahantship.

7.     All of the five Hindrances are understood by mentioning the two chief ones.

8.     Any quiet place, even at home.

9.     This is the ideal posture for this practice. One may adopt a convenient posture, if the sitting posture is inconvenient. One may even sit upon a chair.

10.    Sabbakāyapaṭisaṁvedī =Here kāya means the whole ‘body’ of breathing process. He inhales and exhales, making known, making clear to himself the beginning, middle and end of the whole ‘body’ of respiration.

11.    As a rule one does this concentration internally.

12.   Breathing occurs on account of the body, nostrils, and consciousness.

13.    Breathing perishes with the perishing of these three.

14.    That is, no being, no individual, no man, no woman, no soul, no “I” or no “me”.

15.    Anissito— Not being supported by craving (Tanhā) and false view (Diṭṭhi).

16.    As he thus concentrates on inhalation and exhalation a stage might come when he temporarily inhibits the five Hindrances and gains the first Jhāna, replete with the Jhānas factors—initial application (vitakka), sustained application (vicāra), joy (pīti), happiness (sukha) and one-pointedness (ekaggatā). Jhāna literally means either the close meditation on the object or the burning up of adverse hindrances. There is no appropriate English equivalent for this term. It is not a state of trance but a moral state, a religious experience. Emerging from Jhāna, he meditates on the three characteristics-impermanence (anicca), suffering (dukkha) and soulessness (anattā) –and attains Sainthood. Thereafter he lives “emancipated” (anissito) being delivered from craving and false views, clinging to naught in this world. After attaining Arahantship he clings not to anything in this world as he does not erroneously think in terms of me and mine.

The final object of Anāpāna sati is first to gain the Jhānas and then to develop the four Supramundane Paths and Fruits.

This is the reason why at the outset it was stated—for the purification of beings, for the destruction of suffering, for the attainment of the Noble Eightfold Path and for the realization of Nibbāna.

1. Even an animal is aware of bodily movements. The object herein implied is not mere awareness. While walking, he should rightly understand that there is merely a walking but strictly no agent or person to walk. In other words, there is just an action, no actor, just a deed but no doer. By such awareness no misconception about an eternal soul arises.
2. This meditation on the impurities of the body is invariably practiced by most bhikkhus. This was the favorite subject of meditation of Venerable Ānanda.

This subject is suitable to those of a lustful temperament as it leads to non-attachment to the so-called beautiful body. Some may prefer to meditate on the dormant possibilities of man.

1. The four elements are Paṭhavi, Āpo, Tejo, and Vāyo. One must first not understand that these elements are earth, water, fire and air.

Paṭhavi is the element of extension, the substratum of matter. Without it objects cannot occupy space. The qualities of hardness and softness, which are purely relative, are two conditions of this particular element.

Āpo is the element of cohesion. Unlike Paṭhavi it is intangible. It is this element that makes scattered particles of matter cohere and gives rise to the idea of ‘body’. When some bodies are melted this element becomes more prominent in the resulting fluid. The element of extension and cohesion are so closely inter-related that when cohesion ceases extension disappears.

Tejo is the element of heat. Cold is also a form of tejo. Both heat and cold are included in tejo because they possess the power of maturing bodies. Tejo, in other words, is the vitalizing energy. Preservation and decay are also due to this element. Unlike the other three essentials of matter, this element has the power to regenerate matter by itself.

Inseparably connected with heat is vāyo, the element of motion. Movements are caused by this element. Motion is regarded as the force or the generator of heat. “motion and heat in the material realm correspond respectively to consciousness and Kamma in the mental.”

These four elements co-exist and are inseparable, but one may preponderate over another as, for instance, paṭhavi, in earth, āpo in water, tejo in fire, and vāyo in air.

1. Both types of consciousness pertaining to the Sense-sphere (kāmāvacara) and Form-sphere (rupāvacara), are surpassable, while types of consciousness pertaining to the Formless-sphere are unsurpassable (anuttara), as here Supramundane consciousness is not taken into account.
2. Dhammānupassanā-–Here dhamma does not mean the doctrine. It is a general term applied to both mundane and supramundane things. It resembles the broad meaning of the English term—thing. Dhamma in this connection is applied to Nīvaraṇa (Hindrances), Bojjha*nga (Factors of Enlightenment) Upādānakkhandha (Five Aggregates of Grasping) Āyatana (sense-spheres) and Ariyasacca (the Four Noble truths).

It is advisable to retain the Pāli term here.

—:::—

INTRODUCTION

Satipaṭṭhāna Sutta is a very important discourse as it mainly deals with different subjects of contemplation to develop Concentration (Samatha) and Insight (Vipassanā).

The Pāli term Satipaṭṭhāna is composed of Sati and upaṭṭhāna.

Sati means mindfulness, awareness, attentiveness. Paṭṭhāna means establishment, foundations, bases, subjects, application.

Satipaṭṭhāna, therefore, means ‘The Foundations of mindfulness’ or ‘The Chief Objects of Mindfulness.’

Satipaṭṭhāna may also be derived from Sati+upaṭṭhāna, arousing or application. Satipaṭṭhāna, therefore, means ‘The Application of Mindfulness’ or ‘TheARousing of Mindfulness.’

Satipaṭṭhāna may simply be interpreted as ‘The Foundations of Mindfulness’ or ‘The Chief Objects for the Application of Mindfulness.’

In this discourse are found four objects of contemplation (anupassanā) to suit the different temperaments of individuals.

The first is the contemplation as regards the body (kāyāanupassanā) in order to get rid of the misconception of so-called beauty or desirableness (subjavipallāsa). This contemplation enables one to understand that there is no doer but just doing, no actor but just action. One realizes that there is no “I”.

The body-contemplation begins with concentration on inhalation and exhalation (ānāpānasati) to gain the one-pointedness of the mind (ekaggatā) which leads to ecstasies (Jhānas) and ultimately to Arahantship.

The invisible mind, the most important factor in this complex machinery of man, is not easily controllable. It wanders hither and thither. To focus one’s mind on a particular object even for a few seconds is as difficult as to place a mustard seed on the tip of a needle. Though difficult it is possible to gain one-pointedness of the mind by constant practice because it is a common mental state latent in all. When this one-pointedness is present in an immoral consciousness (akusala citta) it is evil. When it is present in a moral consciousness (Kusala citta) it is good. This one-pointedness can be developed into a Jhāna factor. The same one-pointedness can be elevated into a Factor of Enlightenment (Bojjhanga) and to a factor of the Noble Eight-fold Path (Magganga). This is the reason why Buddhism states that greatness or goodness is innate in all. Within us are found “a rubbish heap of evil and a store-house of virtue”.

Gaining Jhānas by means of this concentration, one tries to attain Arahantship, Emerging from the Jhāna state, one meditates on the three characteristics—impermanence (anicca), sorrow (dukkha), and no-soul (anattā). After a great endeavor, on attaining Arahantship, one lives completely emancipated from craving (taṇhā) and ignorance (avijjā) clinging to naught in this world.

The section on bodily postures—sitting, standing, walking, and lying down—also lead to concentration and self-awareness; and to understanding that there is no agent but causally conditioned movements.

The section on loathsomeness of the thirty-two bodily parts and the four elements that comprise this so-called body and the ten corpses—namely, i. bloated (uddhumātaka), ii. Discolored (vinīlaka), iii. Festering (vipubbakka), iv dissected (vicchiddaka), v. gnawed-to-pieces (vikkhīyika), vi. scattered in-pieces (vikkhittaka), vii. mutilated and scattered-in-pieces (hatavikkhittaka), viii. bloody (lohitaka), ix. worm-infested (pulavaka) and x. skeleton (aṭṭhika) tend to remove selfish desires one may entertain towards this evanescent body.

The second contemplation with regard to feelings (vedanānupassanā) of any kind—worldly or spiritual—that may arise in oneself, enables one to get rid of the false notion of ephemeral happiness (sukhavipallāsa).

In the course of one’s lifetime one experiences pleasurable, displeasurable or neutral feelings. All are transitory. Hence there is no genuine happiness in them. Nībbana is bliss supreme. It is a bliss of relief from suffering.

The third contemplation with regard to different states of consciousness (cittānupassanā) one experiences tends to dissipate the false notion of permanence (niccavipallāsa).

Mind or consciousness arises and perishes every moment with lightning rapidity. It changes even faster than fundamental units of matter. Every moment we experience a moral or immoral thought. Different types of consciousness are enumerated in this section in pairs.

The fourth is the contemplation on the dhammas, (dhammānupassanā) a difficult Pali term to be translated in this context. Here dhammas embrace the five Hindrances (nīvaraṇa), the seven Factors of Enlightenment (bojjhanga), the five aggregates of Attachment (upādānakkhandha), the six Sense-Bases (salāyatana) and the four Noble Truths (ariyasacca). Hence it is advisable to retain the Pali term.

One is free to choose any of the four subjects according to one’s temperament and cultivate it until one attains Arahantship or, for practical purposes, all the four alternately. To develop the Jhānas it is advisable to adhere to one suitable subject.

To those of lustful temperament the contemplation of the loathsomeness of the body, the composite elements and the ten corpses are suitable. No hard and fast rule can be laid with regard to the selection of suitable subject for contemplation.

Oneself is the best judge.

A quiet secluded spot is congenial for these contemplations. A forest is extremely congenial but it is not essential to retire to a forest. One can contemplate even in one’s own room, provided there are no external distractions.  Solitude is in one’s heart.

If our minds are not settled, even a quiet forest would not be a congenial place. But if our minds are settled, even the heart of a busy town may be congenial. The atmosphere in which we live acts as an indirect aid to tranquilize our minds.

Early in the morning when the mind is fresh and active, or before bedtime, if one is not over-tired, is generally the most appropriate time for meditation. But, whatever the time selected, it is advisable daily to keep to that particular hour, for our minds then become conditioned to the practice.

The meditation posture, too, serves as a powerful aid to concentration.

Easterners generally sit cross-legged, with the body erect. They sit placing the right foot on the left thigh and the left foot on the right thigh. This is the full position, if this posture is difficult, as it certainly is for many, the half position may be adopted, that is, simply placing the right foot on the left thigh or the left foot on the right thigh.

When this triangular position is assumed, the whole body is well balanced.

The right hand should be placed on the left hand, the neck straightened so that the nose is in a perpendicular line with the navel. The tongue should rest on the upper palate. The belt should be loosened, and clothes neatly adjusted. Some prefer closed eyes to shut out all unnecessary light and external sights.

Although there are certain advantages in closing the eyes, it is not always recommended as it tends to drowsiness. Then the mind gets out of control and wanders aimlessly, vagrant thoughts arise, the body loses its erectness, quite unconsciously the mouth opens itself, saliva drivels, and the head nods.

The Buddhas usually sit with half closed eyes looking through the tip of the nose not more than a distance of four feet away.

Those who find the cross-legged posture too difficult may sit comfortably in a chair or any other support, sufficiently high to rest the feet on the ground.

It is of no great importance what posture one adopts provided it is easy and relaxed.

Persistent effort to subdue passions like lust and hatred should be made to succeed in this practice. Quick results should not be expected. It might take months and years or even one day to achieve any notable result, but one should not be discouraged. Constant practice is essential. Effort should be combined with a clear comprehension of things as they truly are. Wisdom, the apex of Buddhism, is absolutely necessary for one’s purification. Secular education is an asset, but what is of importance is right understanding of oneself as one really is. As such petitional prayers play to part in Buddhism for Deliverance from suffering. Constant mindfulness is as essential as both effort and wisdom. Equipped with these three pre-requisites, he should try to give up temporarily the five Hindrances that obstruct his spiritual progress. He should try to overcome attachment to sense-pleasures. This does not mean that one must wholly give up all material pleasure, but one should not be slaves to them.

An equally powerful destructive force like lust is anger or hatred. Both lust and hatred are ravaging fires that consume oneself and others.

It is true that until one attains Anāgāmi, the third stage of Sainthood, one is subject to lust and hatred, but one should try to overcome them to the best of one’s ability.

Mental alertness, freedom from useless worry, mental equipoise and certainty as to the desired goal are equally necessary for success in this unparalleled contemplation.

The ultimate object of these contemplations is complete deliverance from ignorance (avijjā) and craving (tanhā) by attaining Arahantship. Thereafter he clings to naught in this world.

In concluding this profound discourse the Buddha assures the aspirant of definite success in his noble attempt not in seven years but even in seven days.

—
From the Buddha and His Teachings (Second Edition), Narada
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Mettā Sutta^{1
LOVING-KINDNESS}

1. He who is skilled in his good and who wishes to attain that state of calm² should act [thus]:
   He should be efficient, upright, yea, perfectly upright, ³ obedient, gentle and humble.
2. Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not greedily attached to families.
3. He should not commit any slight wrong such that other wise men might censure him.
   May all beings be happy and secure! May their hearts be wholesome!
4. Whatsoever living beings there be: feeble or strong, long, stout or medium, short, small or large, seen or unseen, those dwelling far or near, those who are born and those who are to be born— may all beings, without exception, be happy minded!
5. Let none deceive another nor despise any person whatsoever in any place. In anger or ill-will let him not wish any harm to another.
6. Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart towards all beings.
7. Let his thoughts of boundless love pervade the whole world- above, below and across—without any obstruction, without any hatred, without any enmity.
8. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This, they say, is the highest conduct⁴ here.
9. Not falling into error, ⁵ virtuous, and endowed with insight, ⁶ he discards attachment to sense-desires. Of a truth, he does not come again for conception in a womb. ⁷

Notes on Mettā Sutta

1. As the rainy (vassāna) season was drawing near, several Bhikkhus received instructions from the Buddha about meditation and went in search of a suitable place. In the course of their wanderings they came to a secluded spot with scenic beauty, and decided to stay there and meditate to gain their deliverance.
The Devas who were dwelling on tree tops resented their unwelcome presence and wanted to drive them away. At night they disturbed them in their meditations and succeeded in their attempt.
The Bhikkhus, finding it difficult to concentrate their minds amidst such uncongenial surroundings, returned to the Buddha and informed him of their nocturnal adventures.
Thereupon the Buddha taught them this sutta and advised them to go to the very spot and act accordingly.
The Devas were now pleased as they were pervading the whole atmosphere with their radiant thoughts of love, and instead of obstructing their spiritual progress, they gave them every possible help.
Within the Vasssāna period itself all the Bhikkus gained Arahantship.
This discourse serves both as a mark of protection and as a subject of meditation. In the first part of the discourse are found virtues that should be practiced by anyone who desires one’s welfare, and in the latter part, the method of practicing Mettā or goodwill is explained in detail.

Mettā (Sans. Maitrī): It is difficult to give a graceful English equivalent of this term. Sometimes it is rendered by “benevolence” which is exactly what mettā signifies, but it is too flaccid a word to convey the rapture of Buddhist mettā. See “The Blessing”, p.194.

1. I.e., Nibbāna.
2. Uju and sūjū. The first term refers to uprightness in word and deed, the second term refers to uprightness in mind. (Comy.)
3. Brahma vihāra.
4. Here error means self-illusion (sakkāyadiṭṭhi).
5. I.e., the first glimpse of Nibbāna
6. 7. When one attains the stage of Anāgāmi one is born in the pure abodes (suddhāvāsa), and is not born in the human realm.

—
From the Buddha and His Teachings (Second Edition), Narada
www.buddhanet.net/pdf_file/buddha-teachingsurw6.pdf
www.buddhanet.net/budsas/ebud/budtch/budteach00.htm

Ratana Sutta1
JEWELS
1. Whatsoever beings are here assembled, whether terrestrial or celestial, may every being be happy! Moreover, may they attentively listen to my words!
2. Accordingly give good heed, all ye beings’ show your love to the humans who day and night bring offerings to you.2 Wherefore guard them zealously.
3. Whatsoever treasure there be either here or in the world beyond, or whatever precious jewel3 in the heavens4 yet there is none comparable with the Accomplished One.
Verily, in the Buddha is this precious jewel.
By this truth may there be happiness!
4. The tranquil Sage5 of the Sākyas realized that cessation, passion-free, immortality supreme. There is naught comparable with that Dhamma.
Verily, in the Dhamma is this precious jewel.
By this truth may there be happiness!
5. That sanctity praised by the Buddha Supreme, is described as “concentration without interruption”.6 There is naught like that concentration.
Verily, in the Dhamma is this precious jewel.
By this truth may there be happiness!
6. Those eight individuals7 praised by the virtuous, they constitute four pairs. They, the worthy of offerings, the disciples of the Welcome One—to these gifts given yield abundant fruit.8
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
7. With steadfast mind, applying themselves thoroughly in the dispensation of Gotama, exempt [from passion], they have attained to that which should be attained, and plunging into the deathless, they enjoy the peace attained without price.
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
8. Just as a firm post9 sunk in the earth cannot be shaken by the four winds, even so do I declare him to be a righteous person who thoroughly perceives the Noble Truths.
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
9. Those who comprehend clearly the Noble Truths, well taught by him of wisdom deep, do not, however exceeding heedless they may be, undergo an eighth birth.10
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
10. For him with the acquisition of insight11 three conditions12 come to naught, namely—illusion,13 doubt14 and indulgence in [wrong] rites and ceremonies, should there be any.
From the four states of misery15 he is absolutely freed and is incapable of committing the six heinous crimes.16
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
11. Whatever evil deed he does, whether by deed, word, or thought, he is incapable of hiding it: for it hath been said that such an act is impossible for one who has seen the Path.
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
12. Like unto the woodland groves17 with blossomed tree-tops18 in the first heat of the summer season,19 hath the sublime doctrine, that leads to Nibbāna, been taught for the highest good.
Verily, in the Buddha is this precious jewel.
By this truth may there be happiness!
13. The unrivalled Excellent One, the Knower, the Giver, and Bringer of the Excellent has expounded the excellent Doctrine.
Verily, in the Buddha is this precious jewel.
By this truth may there be happiness!
14. Their past is extinct, a fresh becoming there is not, their minds are not attached to a future birth, their desires grown not20— those wise ones go out even as this lamp.21
Verily, in the Sangha is this precious jewel.
By this truth may there be happiness!
15. We beings here assembled, whether terrestrial or celestial, salute the accomplished Buddha, honored by gods and humans.
May there be happiness!
16. We beings here assembled, whether terrestrial or celestial, salute the accomplished Dhamma, honored by gods and humans.
May there be happiness!
17. We beings here assembled, whether terrestrial or celestial, salute the accomplished Sangha, honored by gods and humans.
May there be happiness!22

Notes on the Ratana Sutta
1. The commentary gives a graphic description of the origin of this important discourse.
It states that on one occasion the inhabitants of the prosperous city of Vesāli were oppressed with three dangers—famine, evil spirits, and pestilence. Famine visited them first, causing several deaths amongst the poor folk. Attracted by the nauseating smell emanating from the decaying corpses, evil spirits were attracted to the place. Finally there broke out a pestilence resulting in many more deaths.
Faced with these dangers, driven to the limits of endurance, they were in utter despair, not knowing what they should do to avert a final catastrophe. It was at this critical moment that they suddenly conceived the idea of inviting the Buddha, who was then temporarily residing at Rājagaha, to visit the panic-stricken city of theirs.
Two Licchavi Nobles, accompanied by a powerful retinue, immediately set out for Rājagaha. When the object of their embassy had been explained, the Buddha, divining the great benefits they would derive by his visit, accepted their invitation. Surrounded by a large company of Bhikkhus, including the Venerable Ānanda Thera, the Buddha left Rājagaha and, crossing the river Ganges, arrived at the city of Vesāli.
No sooner the Buddha reached Vesāli a torrential downpour occurred—the rain descending in such volume that all the putrefying corpses were swept away and the polluted air was completely purified. Thereupon the Buddha expounded this Ratana sutta to the Venerable Ānanda and instructed him to tour through the city with the Licchavi Nobles, reciting the sutta as a mark of protection for the inhabitants. Accordingly the Venerable Ānanda paraded the streets, reciting this sutta, and at the same time, sprinkling sacred water from the Buddha’s own bowl. The commentator mentions that on the immediate utterance of the words—yaṁ kiñci—by the Thera, all the evil spirits fled in terror from the city. The pestilence also subsided. The Thera, after touring the city and protecting the citizens in the foregoing manner, returned to the Public Hall where the Buddha and his disciples had assembled awaiting his arrival.
On this occasion the Buddha expounded the Ratana Sutta again to the whole assembly.
2. The commentary mentions that people draw pictures of Devatas (deities) or carve their figures on wood, and hanging them on trees and shrines, make offerings in their name.
3. Ratana means a precious jewel. Here the term “ratana” is applied to the Buddha, Dhamma, and the Sangha. According to etymologists “ratna” is composed of the three syllables— ra, ta, and na. Ra means to attract, ta, to cross, and na, to lead. Buddha, Dhamma and Sangha are collectively called ratana because they possess virtues that attract the minds of the wise, because they act as a means to cross the ocean of Saṁsāra, and because they lead to havens and Nibbāna those who seek refuge in them.
4. This includes all the realms from the lowest to the highest Brahmā realm—Akaniṭ ṭ ha. (Comy.)
5. So called because all passions are completely rooted out. (Comy.)
6. The path (magga) is termed ānantarika samādhi because the phala (fruit) follows immediately without any intervening stage.
7. Namely: (i) he who has attained the Sotāpatti path and (ii) fruit, (iii) he who has attained the Sakadāgāmi path and (iv) fruit, (v) he who has attained the Anāgāmi path and (vi) fruit, (vii) he who has attained the Arahant path and (viii) fruit. Thus these eight individuals constitute four pairs.
8. I.e., the fruit of Arahantship.
9. Indakhīla— Inda means Sakka, the king of the Devas or chief. Indarkhīla means either a post as firm and high as that of Sakkha’s or the chief post.
Commentaries mention that these Indakhīlas are firm posts which are erected either inside the city as an embellishment or outside the city as a means of protection. Usually they are made of bricks or durable wood in octangular shapes. Half of the post is embedded in the earth—hence the metaphor, as firm and steady as an Indakhīla.
”Indra’s post; the post, stake or column of Indra, at or before the city gate; also a large slab of stone let into the ground at the entrance of a house.” P.T.S Dict.
10. One who has attained the first stage of sainthood (Sotāpatti) is born at the most only seven times.
11. That is the first glimpse of Nibbāna.
12. The first three of the ten Saṁyojanas (fetters).
13. Sakkāyadiṭṭhi— the belief that arises when a body exists, i.e. the conception of a permanent soul or self. This is one of the three Maññanās or notions that arise with respect to the body. The other two are craving (taṇhā) and pride (māna). (Comy.) Buddhist Psychology, p. 257.
14. Doubt with regard to (i) Buddha, (ii) Dhamma, (iii) Sangha, (iv) discipline, (v) a past, (vi) a future, (vii) a past and future, (viii) paticcasamuppāda, the law of dependent origination, See Buddhist Psychology, p. 260.
15. Namely— the woeful states (niraya), the animal kingdom, the Peta realm, and the Asura realm.
16. Abhiṭānāni: (i) matricide, (ii) parricide, (iii) the murder of Arahants (iv) the shedding of the Buddha’s blood, (v) causing schism in the Sangha, and (vi) permanent pernicious false beliefs.
17. Vanappagumbe: commentary explains this compound as Vane paguṁbo, thicket or bush in the forest. Here the locative is used in the sense of the nominative.
18. Here too the locative is used in the sense of the nominative.
19. The forests and groves look glorious with blossomed treetops in the first month of the summer season. Likewise the Dhamma expounded appears glorious with its manifold teachings.
20. An Arahant is not born again on account of his past actions. The acts he performs during his lifetime are termed ineffective (kiriya) since they are freed from all taints of craving.
21. Pointing to a lamp which was kept burning in honor of the tutelary deities for the city, and which, at that very moment, got extinguished.
22. When the Buddha concluded his sermon conferring peace and happiness upon the inhabitants of Vesāli, Sakka, the king of Devas, recited the last three verses and took leave of the Buddha, with his retinue.
The commentary states that the Buddha expounded this sutta successively for seven days in Vesāli.

The commentary states that the Buddha expounded this sutta successively for seven days in Vesāli.

—
From the Buddha and His Teachings (Second Edition), Narada
www.buddhanet.net/pdf_file/buddha-teachingsurw6.pdf
www.buddhanet.net/budsas/ebud/budtch/budteach00.htm

love and self intensely. positive reverberations of peace, love, smiles, gratitude, trust, energy. all there, not there;
that which reaches straight into hearts, and sweetly tenderly softly warmly touch and light it.

–
Shoulders should be the same height as knees during boat pose. why are the knees often lower? we can’t see them, don’t notice them.

David drops a shoe. *pok*
What pulled this shoe down?
Can you see what pulled this shoe down?
We spend our first years, our life  fighting this invisible gravity, trying not to fall down.
The yogis think, what if I can use this gravity? become it? I could do anything.
Just as reality exists beyond what we can see,  thoughts exist beyond sight. We sometimes ignore things we can’t see., try to hide them with a face. yet they create our reality…

seane: there’s no line between the mind and body and other people. how can we see the light if we don’t even pay attention to the shadow? Can you see the little pieces of yourself in other people? that they never tried to hurt you, but instead reacted to their own fears? That they did their best with the skills they had? That you both are teachers and mirrors for each other. Can you forgive them? Are you in a place in your life where you can forgive yourself for not knowing better? Can you see that every moment is perfect as it is, all events conspiring to bring you home?

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who knows