Appendix

Maṅgala Sutta — Blessings 1

Thus have I heard:

On one occasion the Exalted One was dwelling at the monastery of Anāthapindika, 2 in Jeta's Grove, near Savatthi. 3 Now when the night was far spent, a certain deity, whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Exalted One in verse: 4

1. "Many deities and men, yearning after good, have pondered on blessings. Pray, tell me the highest blessings." 5

[The Buddha replied:]

2. "Not to associate with fools, to associate with the wise, and to honour those who are worthy of honour—this is the highest blessing.

3. To reside in a suitable locality, 6 to have done meritorious actions in the past, and to set oneself in the right course 7—this is the highest blessing.

4. Vast learning, 8 perfect handicraft, 9 a highly trained discipline, 10 and pleasant speech—this is the highest blessing.

5. The support of father and mother, the cherishing of wife and children, and peaceful occupations—this is the highest blessing.

6. Liberality, righteous conduct, the helping of relatives, and blameless actions—this is the highest blessing.

7. To cease and abstain from evil, 11 forbearance with respect to intoxicants, and steadfastness in virtue—this is the highest blessing.

8. Reverence, 12 humility, contentment, gratitude and opportune hearing of the Dhamma 13—this is the highest blessing.

9. Patience, obedience, sight of the Samanas 14 and religious discussions at due season—this is the highest blessing.

10. Self-control, holy life, perception of the Noble Truths, and the realisation of Nibbāna this is the highest blessing.

11. He whose mind does not flutter by contact with worldly contingencies, 15 sorrowless, stainless, and secure 16 —this is the highest blessing.

12. To them, fulfilling matters such as these, 17 everywhere invincible, in every way moving happily—these are the highest blessings. 18

——

Parābhava Sutta — Downfall 19

Thus have I heard:

On one occasion the Exalted One was dwelling at the monastery of Anāthapiṇḍika, in Jeta's Grove, near Sāvatthi.

Now when the night was far spent a certain deity, whose surpassing splendour illuminated the whole Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Exalted One in verse:

1. Having come to interrogate the Exalted One, we ask thee, O Gotama, about the falling man. Pray, tell us the cause of one's downfall.

2. Easily known is the progressive one, easily known is the declining one. A lover of the Dhamma is the progressive one. A hater of the Dhamma is the declining one.

3. This then we learn is the first cause of one's downfall. Pray, O Exalted One, tell us the second cause of one's downfall.

4. The vicious are dear to him, in the virtuous he finds nothing pleasing, he favours the creeds of the vicious: this is the cause of one's downfall.

5. This then we learn is the second cause of one's downfall. Pray, O Exalted One, tell us the third cause of one's downfall.

6. The man who is drowsy, fond of society, not industrious, indolent, and who manifests anger: this is the cause of one's downfall.

7. This then we learn is the third cause of one's downfall. Pray, O Exalted One, tell us the fourth cause of one's downfall.

8. Whosoever, being rich, does not support his aged mother and father who have passed their youth: this is the cause of one's downfall.

9. This then we learn is the fourth cause of one's downfall. Pray, O Exalted One, tell us the fifth cause of one's downfall.

10. He who, by falsehood, deceives a Brāhmana or an ascetic or any other mendicant: this is the cause of one's downfall. 11. This then we learn is the fifth cause of one's downfall. Pray, O Exalted One, tell us the sixth cause of one's downfall.

12. The man who owns much property, who has gold and food, but alone enjoys his delicacies: this is the cause of one's downfall.

13. This then we learn is the sixth cause of one's downfall. Pray, O Exalted One, tell us the seventh cause of one's downfall.

14. The man who prides in birth or wealth or clan, and despises his own kinsmen: this is the cause of one's downfall.

15. This then we learn is the seventh cause of one's downfall. Pray, O Exalted One, tell us the eighth cause of one's downfall.

16. The man who is a debauchee, a drunkard, a gambler, and who squanders whatever he possesses: this is the cause of one's downfall.

17. This then we learn is the eighth cause of one's downfall. Pray, O Exalted One, tell us the ninth cause of one's downfall.

18. Not contented with one's own wives, if one is seen amongst courtesans and the wives of others: this is the cause of one's downfall.

19. This then we learn is the ninth cause of one's downfall. Pray, O Exalted One, tell us the tenth cause of one's downfall.

20. The man who, past his youth, brings a very young wife and sleeps not for jealousy of her: this is the cause of one's downfall.

21. This then we learn is the tenth cause of one's downfall. Pray, O Exalted One, tell us the eleventh cause of one's downfall.

22. He who places in authority an intemperate spend-thrift woman, or a man of similar nature: this is the cause of one's downfall.

23. This then we learn is the eleventh cause of one's downfall. Pray, O Exalted One, tell us the twelfth cause of one's downfall.

24. He who, of slender means, but vast ambition, of warrior birth, aspires to sovereignty: this is the cause of one's downfall.

25. Knowing well these causes of downfall in the world, the Noble Sage, endowed with insight, shares a happy realm.

——

Vasala Sutta — Outcast

Thus have I heard:

On one occasion the Exalted One was staying at the monastery of Anāthapindika, in Jeta's Grove, near Sāvatthi. Thereupon the Exalted One, having garbed himself in the forenoon, took his bowl and robe, and entered Sāvatthi for alms.

Now at that time, in the house of the Brahmin Aggika Bhārad-vāja, a fire was burning and an offering was prepared. Then the! Exalted One, going for alms from house to house in Sāvatthi approached the house of the Brahmin Aggika Bhāradvāja. The Brahmin, seeing the Exalted One coming at a distance, said, "Stay there, O shaveling! Stay there, O wretched monk: Stay there, O miserable outcast!" 20

When he spoke thus the Exalted One addressed him as follows: "Do you know, O Brahmin, who an outcast is, or the things that make an outcast?"

"Nay, indeed, O Venerable Gotama. I do not know who an outcast is, or the things that make an outcast. Will the Venerable Gotama be so good as to declare the doctrine to me so that I may know who an outcast is and what things make an outcast?"

"Hear then, O Brahmin! Bear it well in mind; I shall speak." "Very good, Venerable One," the Brahmin responded.

The Exalted One spoke as follows. 21

1. The man who is irritable, rancorous, vicious, detractive, 22 perverted in views, and deceitful: know him as an outcast.

2. Whosoever in this world harms living beings, once-born or twice-born, 23 in whom there is no compassion for living beings: know him as an outcast.

3. Whosoever destroys and besieges villages and hamlets, and is known as an oppressor: know him as an outcast.

4. Whether in the village or in the forest whosoever appropriates by theft what belongs to others, or what is not given: know him as an outcast.

5. Whosoever, having really taken a debt, flees, when pressed, saying, "There is no debt to you": know him as an outcast.

6. Whosoever, desiring some trifle, kills a man going along on the road, and pillages something: know him as an outcast.

7. Who, for his own sake, or for the sake of others, or for the sake of wealth, utters lies when asked as a witness: know such a man as an outcast.

8. Whosoever by force or with consent is seen transgressing with the wives of relatives or friends: know him as an outcast.

9. Whosoever, being rich, does not support his aged mother and father who have passed their youth: know him as an outcast.

10. Whosoever strikes or, by speech, annoys mother, father, brother, sister, or mother-in-law: know him as an outcast.

11. Whosoever, when questioned about what is good, counsels what is wrong and teaches in a concealing way: know him as an outcast.

12. Whosoever, having done an evil deed, wishes that it may not be known to others, and is concealed in actions: know him as an outcast.

13. Whosoever, having gone to another's house, and partaken of choice food, does not honour him in return when he comes: know him as an outcast.

14. Whosoever deceives by falsehood a Brāhmana 24 or ascetic or any other mendicant: know him as an outcast.

15. Whosoever by speech annoys a Brāhmana or ascetic, when meal-time has come, and does not give [alms]: know him as an outcast.

16. Whosoever in this world, shrouded in ignorance, predicts what is not, expecting something: know him as an outcast.

17. Whosoever exalts himself and despises others, and is debased by his pride: know him as an outcast.

18. Whosoever is annoying, avaricious, of base desires, selfish, deceitful, shameless and fearless [in evil action]: know him as an outcast.

19. Whosoever reviles the Buddha or a disciple of his—be he a recluse or a householder: know him as an outcast.

20. Whosoever, without being an Arahant, claims to be an Arahant is a thief in the whole universe 25—he is the lowest outcast.

Those whom I have described to you are indeed called outcasts. 26

21. Not 27 by birth is one an outcast, 28 not by birth is one a Brāhmana. By deeds is one an outcast, by deeds is one a Brāhmaṇa. 29

22. Know it as such by this 30 illustration: There was the son of an outcast, known as Mātanga, a "dog-cooker." 31

23. This Mātanga attained to highest glory, difficult to -obtain. Many warriors and Brahmins came to minister unto him.

24. Mounting the celestial vehicle 32 along the passionless high waysf 33 he soared 34 the Brahma realm, having discarded sense-desires. Birth did not prevent him from being reborn in the Brahma realm.

25. There are Brahmins born in the family of preceptors, 35 kinsmen of (Veda) hymns. They too are frequently seen addicted to evil deeds.

26. In this life itself they are despised, in the next they get a woeful state. Birth does not preclude them either from a woeful state or from condemnation.

27. By birth one is not an outcast, by birth one is not a Brāhmana. By deeds is one an outcast, by deeds is one a Brāhmana.

When this was spoken, the Brahmin Aggika Bhāradvāja addressed the Exalted One as follows:

"Excellent, O Venerable Gotama, Excellent! It is as if, O Venerable Gotama, a man were to set upright that which was overturned or were to reveal that which was hidden, or were to point out the way to one who has gone astray, or were to hold a lamp amidst the darkness, so that whoever has eyes may see, even so has the Doctrine been expounded in various ways by the Venerable Gotama.

And I seek refuge in the Venerable Gotama, the Doctrine, and the Order of Disciples. May the Venerable Gotama receive me as a follower who has taken refuge from this very day to life's end."

——

Ratana Sutta — Jewels

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—yam kinci—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.

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. 36 Wherefore guard them zealously.

3. Whatsoever treasure there be either here or in the world beyond, or whatever precious jewelsf 37 in the heavens 38 yet there is non comparable with the Accomplished One. Verily, in the Buddha is this precious jewel. By this truth may there be happiness!

4. The tranquil Sage 39 of the Sākyas realised that cessation, passion-free, immortality supreme. There is nought 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". 40 There is nought like that concentration. Verily, in the Dhamnna is this precious jewel. By this truth may there be happiness!

6. Those eight individualssf 41 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.' 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, 42 and, plunging into the deathless, they enjoy the peace obtained without price. Verily, in the Sangha is this precious jewel. By this truth may there by happiness!

8. Just as a firm post 43 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. 44 Verily, in the Sangha is this precious jewel. By this truth may there be happiness!

10. For him with the acquisition of insight 45 three conditions 46 come to nought, namely—illusion, 47 doubt 48 and indulgence in [wrong] rites and ceremonies, should there be any. From the four states of misery 49 he is absolutely freed and is incapable of committing the six heinous crimes. 50 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 groves 51 with blossomed tree-tops 52 in the first heat of the summer season, 53 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 by 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 grow not 54 those wise ones go out even as this lamp. 55 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, honoured by gods and humans. May there be happiness!

16. We beings here assembled, whether terrestrial or celestial, salute the accomplished Dhamma, honoured by gods and humans. May there be happiness!

17. We beings here assembled, whether terrestrial or celestial, salute the accomplished Sangha, honoured by gods and humans. May there be happiness! 56

——

Mettā Sutta — Loving Kindness

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 Bhikkhus 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 practised by anyone who desires one's welfare, and in the latter part, the method of _practising Mettā or goodwill is explained in detail.

Metta (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. 57

1. He who is skilled in his good and who wishes to attain that state of calm 58 should act [thus]: He should be efficient, upright, yea, perfectly upright, 59 obedient, gentle and humble.

2. Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not be 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!

4–5. 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!

6. 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.

7. 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.

8. Let his thoughts of boundless love pervade the whole world—above, below and across—without any obstruction, without any hatred, without any enmity.

9. 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 conduct 60 here.

10. Not falling into error, 61 virtuous, and endowed with insight 62 he discards attachment to sense desires. Of a truth, he does not come again for conception in a womb. 63

——

Satipaṭṭhāna Sutta — Foundations of Insight 64

Introduction

The Satipaṭṭhāna Sutta is a very important discourse as it mainly deals with different subjects of contemplation to develop concentration (samatha) and insight (vipassanā).

The Pali term Satipaṭṭhāna is composed of sad and pahāna or sati and upahāna.

Sati means mindfulness, awareness, attentiveness. Pahāna 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+upahāna, arousing or application. Satipaṭṭhāna therefore, means 'the application of mindfulness' or 'the arousing 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 (kāyānupassanā) in order to get rid of the misconception of so-called beauty or desirableness (subhavipallāsa). This contemplation enables one to understand that there is no doer but just doing, no actor but just action. One realises 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 ecstacies (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 practise 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-pointodness can be elevated into a factor of enlightenment (bojjhanga) and to a factor of the Noble Eightfold Path (maggaṅga). 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 storehouse 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 endeavour, 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 leads to concentration and selfawareness and also to understand 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) discoloured (vinilaka), iii) festering (vipubbaka), iv) dissected (vicchiddaka), v) gnawed-to-pieces (vikkhāyika), vi) scattered-in-pieces (vikkhittaka), vii) mutilated and scattered-in-pieces (hatavikkhittaka), viii) bloody (lohitaka), ix) worm-infested (pulavaka), and x) skeleton (ahika)—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 happinesss in them. Nibbāna 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 (nivaraṇa), 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.

This contemplation (dhammānupassanā) tends to get rid of the false notion of an unchanging immortal soul (attabhāvavipallāsa)."

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

Easterners generally sit crosslegged, 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 to 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 crosslegged 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 practise. 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 practise 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 one self as one really is. As such petitional prayers play no 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 pleasures, 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.

Thus have I heard:

The Buddha spoke thus:

"There is this unique way 65 for the purification of beings, for the destruction of suffering, 66 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 (in this Teaching) a disciple 67 lives:

"contemplating the body (kāyānupassanā) in the body, 68 energetic (ātāpi), clearly comprehending (sampajāno), mindful (satimā), giving up 69 (temporarily) covetousness (abhijjhā) and grief (domanassa70 in this world 71;

"contemplating the, feelings (vedanānupassanā) …

"contemplating the states of mind (cittānupassanā)…

"contemplating the dhammas (dhammānupassanā)….

[1. The Contemplation of the Body (kāyānupassanā) ]

"How does a disciple live contemplating the body?

[Mindfulness on Breathing (ānāpānasati).]

"A disciple, having retired to the forest 72, or to the foot of a tree, or to a lonely place, sits with legs crossed, 73 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) process 74 (sabbakāyapaṭisaṃvedī) 'I will inhale', thus he trains himself. Experiencing the entire (breathing) process 'I will exhale'—thus he trains himself.

"Calming the body of respirations (passambhayaṃ kāyasaṅkhāraṃ), '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.' … thus he trains himself.

"Thus he lives contemplating the body internally or externally 75 or both internally and externally.

"He lives contemplating the rising nature 76 (samudayadhamma) of the body of respirations, the perishing nature 77 (vayadhammas) the arising and perishing nature of the body of respirations.

"Now there arises in him the mindfulness, 'There exists only a body' 78 to the extent necessary for the growth of wisdom, for the growth of mindfulness. Independent 79 (anissito) he lives, clinging to naught in this world. 80

"Thus a disciple lives contemplating the body.

[Section on Bodily Postures (iriyāpatha)]

"A disciple while walking 81 understands, 'I am walking'; while standing, understands, 'I am standing'; while sitting, he understands, 'I am sitting;' while lying down, he understandsm '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 … in this world.

"[Section on Awareness (catusampajaññā)]

"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 … in this world.

[Reflection on Loathsomeness 82 (paṭikkūlamanasikāra)]

"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, cowpea, sesamum, and husked lice; 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 … clinging to naught in this world.

[Reflection on Elements 83 (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 to sit at a junction, even so a disciple contemplates the body with regard to elements.

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

[Reflection on the nine kinds of corpses (navasivathikāpabba)]

[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 … 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 … 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 colour …

[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 … 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 (nirāmisa) feeling 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, whn experiencing a neutral unworldly feeling, understands, 'I experience 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 … in this world.

[(3) Contemplation on states of mind (cittānupassanā)]

"A disciple knows the mind with lust (raga) 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 (saṅkhitta, 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 surpassable 84 mind as surpassable (sauttara)—either kāmāvacara or rupāvacara}, the unsurpassable mind (anuttara) as unsurpassable. He knows the concentrated mind (samahita) as concentrated, the unconcentrated mind as unconcentrated (asamāhita) 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 … in this world.

[(4) Contemplation on the dhammas 85 (dhammānupassanā)]

[The five hindrances (nivaraṇa)]

"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 are not present the 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 prestlessness and brooding are not presen the 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 restlessnes 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.

[The Five Aggregates of Grasping (pañcupādānakkhandā)]

"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 (saññā), thus is the arising of perception, thus is the perishing of perception. Thus are mental states (sankhāra), thus is the arising of mental states, thus is the perishing of mental states. Thus is consciousness (viññāṇa), 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.

[The six internal and the six external sense-bases (salāyarana)]

"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 odours, 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 nonarising 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.

[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 fulfilment 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 fulfilment 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 fulfilment 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 raising of the non-arising enlightenment factor of joy comes to be, and how the fulfilment by meditation of the arisen enlightenment factor of joy come to be.

"When the enlightenment factor of 'tranquillity' (passaddhi) is present he knows well, 'I have the enlightenment factor of tranquillity' or when it is not present he knows well that it is absent; he knows well how the arising of the nonarisen enlightenment factor of tranquillity comes to be, and how the fulfilment by meditation of the arisen enlightenment factor of tranquillity 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 fulfilmqnt by meditation of the arisen enlightenment factor of concentration comes to be.

"When the enlightenment factor of equanimity (upekkha) 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 fulfilment by meditation of the arisen enlightenment factor of equanimity comes to be.

"Thus he lives contemplating the dhammas … clinging to naught in this world.

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

[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 anagāmi (non-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.