{"id":1538,"date":"2026-03-26T17:03:14","date_gmt":"2026-03-26T14:03:14","guid":{"rendered":"https:\/\/samatha-vipassana.com\/?page_id=1538"},"modified":"2026-03-26T20:08:17","modified_gmt":"2026-03-26T17:08:17","slug":"how-to-see-the-buddha","status":"publish","type":"page","link":"https:\/\/samatha-vipassana.com\/en\/how-to-see-the-buddha\/","title":{"rendered":"How to See the Buddha"},"content":{"rendered":"

Venerable Gnanaseeha Rakwane Thero<\/a><\/strong><\/p>\n\n\n\n

Download the book in electronic format: PDF<\/a>, EPUB<\/a><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Namo tassa bhagavato arahato samm\u0101sambuddhassa!<\/strong>
<\/strong>Namo tassa bhagavato arahato samm\u0101sambuddhassa!<\/strong>
<\/strong>Namo tassa bhagavato arahato samm\u0101sambuddhassa!<\/strong><\/p>\n\n\n\n

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One<\/em>
Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One<\/em>
Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One<\/em><\/p>\n\n\n\n

About the Book<\/h2>\n\n\n\n

This is the third book by Bhante Gnanaseeha, intended for a wide audience. Unlike his previous book, Bh\u0101van\u0101 \u2014 The Art of the Mind<\/em>, which brought together several of Bhante’s discourses on various aspects of Buddhist practice, this book consists of a single discourse \u2014 on the qualities of the Buddha. However, the greater part of this book comprises passages from the suttas of the P\u0101li Canon, which we have added alongside Bhante Gnanaseeha’s commentary.<\/p>\n\n\n\n

The choice of subject was not made without reason. Without knowing the Buddha \u2014 without holding right view with regard to him \u2014 one cannot fully walk the Noble Eightfold Path. This is a matter of principle. The Buddha is the source of all our knowledge of the Dhamma. The figure of Buddha S\u0101kyamuni Gotama unites all traditions of Buddhism; everything began with the Buddha. And in order to understand who the Buddha is, one must come to know his qualities.<\/p>\n\n\n\n

One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.<\/em><\/p>\n\n\n\n

Vakkalisutta: Vakkali (SN 22.87), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

The recollection of the Buddha is not merely a support or a «preliminary tuning» for further practice \u2014 it is the foundation of our right view, right attitude, and right intention.<\/p>\n\n\n\n

The Tath\u0101gata (the Buddha) recommended the practice of recollecting the qualities of the Buddha, the Dhamma, and the Sangha to both monastics and lay followers alike. It can serve as an inexhaustible source of wholesome qualities, a protection from fear, and a refuge in the ocean of sa\u1e43s\u0101ra. It is not without reason that the ritual of becoming a Buddhist is called the Taking of Refuge \u2014 we take Refuge in the Three Jewels: the Buddha, the Dhamma, and the Sangha. And for this, we must understand what these truly are.<\/p>\n\n\n\n

But, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty hut, and fear or trepidation or terror should arise in you, on that occasion you should recollect me thus: \u201cThe Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.\u201d For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.<\/em><\/p>\n\n\n\n

Dhajaggasutta: The Crest of the Standard (SN 11.3),
translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Respect, veneration, and having a reliable basis for one’s practice of the Noble Eightfold Path are of such importance that even the Buddha himself, following his enlightenment, sought someone whom he could respect and venerate, and upon whom he could rely as he lived. Finding no one more perfect in knowledge and vision of liberation, no one superior to himself, the Buddha resolved to honour and respect the very Dhamma he had fully penetrated, submitting himself to that same Dhamma. It is said that all the Buddhas of the past, following their enlightenment, undertook the same search and arrived at the same resolve. We, in turn, must respect and venerate the Buddha, and live with him as our foundation.<\/p>\n\n\n\n

By carefully studying the qualities of the Buddha, one comes to understand that he is our foremost good friend. He is in no way a judge over us. The Buddha punished no one, held aversion toward no one, and harboured craving for nothing.<\/p>\n\n\n\n

The Buddha wished only welfare for living beings, and gave his entire Teaching out of boundless compassion for us, for the benefit of all sentient beings. This is his greatest gift to us. But whether we accept this gift, and what we make of it, depends entirely upon ourselves. The Buddha showed us the Path, yet it is we who must walk it. The Buddha punished no one for declining to walk this Path. And so the responsibility is wholly ours.<\/p>\n\n\n\n

For this, we need to cultivate the quality of reasoned faith (\u0101k\u0101ravant saddh\u0101<\/em>). We must understand in whom and in what we place our faith \u2014 only then will our faith and our practice rest upon a firm foundation.<\/p>\n\n\n\n

Blind faith (am\u016blika saddh\u0101<\/em>) is not encouraged in the Teaching of the Nobles. We must understand that our faith is, among other things, the fruit of our practice in past lives. This very openness to the Teaching, this trust in the Buddha, this readiness to lend an ear to the Dhamma \u2014 these are fruits of our past practice as well. Our task is to develop and root these qualities firmly, so that we may not pass the Teaching by in lives yet to come.<\/p>\n\n\n\n

And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tath\u0101gata thus: \u201cThe Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.\u201d This is called the power of faith.<\/em><\/p>\n\n\n\n

Vitthatasutta: In Detail (AN 5.14), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

This book is a gift of Dhamma and is intended for free distribution for the benefit of all living beings. When reproducing any material, please include references to the website  samatha-vipassana.com<\/a>. The digital edition of this and Bhante’s previous books, as well as other discourses of his not yet published in book form, are available on the official website of Chittaviveka Monastery: samatha-vipassana.com\/en\/books<\/a>.<\/p>\n\n\n\n

May this knowledge become a source of support, strength, and kindness for you, and may it help you find freedom from all suffering!<\/p>\n\n\n\n

Maksim Suleymanov<\/strong><\/p>\n\n\n\n

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvel\u0101 at the root of the goatherd\u2019s banyan tree on the bank of the Nera\u00f1jar\u0101 River.<\/em><\/p>\n\n\n\n

Then as he was in private retreat this thought came to his mind, \u201cOne without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?\u201d<\/em><\/p>\n\n\n\n

Then it occurred to him:<\/em><\/p>\n\n\n\n

\u201cI\u2019d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don\u2019t see any other ascetic or brahmin in this world\u2014with its gods, M\u0101ras, and Divinities, this population with its ascetics and brahmins, its gods and humans\u2014who is more accomplished than myself in ethics, who I should honor and respect and rely on.<\/em><\/p>\n\n\n\n

I\u2019d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don\u2019t see any other ascetic or brahmin \u2026 who is more accomplished than myself in immersion \u2026<\/em><\/p>\n\n\n\n

I\u2019d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don\u2019t see any other ascetic or brahmin \u2026 who is more accomplished than myself in wisdom \u2026<\/em><\/p>\n\n\n\n

I\u2019d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don\u2019t see any other ascetic or brahmin \u2026 who is more accomplished than myself in freedom \u2026<\/em><\/p>\n\n\n\n

I\u2019d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete. But I don\u2019t see any other ascetic or brahmin in this world\u2014with its gods, M\u0101ras, and Divinities, this population with its ascetics and brahmins, its gods and humans\u2014who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. Why don\u2019t I honor and respect and rely on the same Dhamma to which I was awakened?\u201d<\/em><\/p>\n\n\n\n

Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:<\/em><\/p>\n\n\n\n

\u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.\u201d<\/em><\/p>\n\n\n\n

This is what the divinity Sahampati said. Then he went on to say:<\/em><\/p>\n\n\n\n

\u201cAll Buddhas in the past,<\/em><\/p>\n\n\n\n

the Buddhas of the future,<\/em><\/p>\n\n\n\n

and the Buddha at present\u2014<\/em><\/p>\n\n\n\n

destroyer of the sorrows of many\u2014<\/em><\/p>\n\n\n\n

respecting the true teaching<\/em><\/p>\n\n\n\n

they did live, they do live,<\/em><\/p>\n\n\n\n

and they also will live.<\/em><\/p>\n\n\n\n

This is the nature of the Buddhas.<\/em><\/p>\n\n\n\n

Therefore someone who desires self-knowledge,<\/em><\/p>\n\n\n\n

and aspires to greatness themselves,<\/em><\/p>\n\n\n\n

should respect the true teaching,<\/em><\/p>\n\n\n\n

remembering the instructions of the Buddhas.\u201d<\/em><\/p>\n\n\n\n

G\u0101ravasutta: Respect (SN 6.2), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Introduction<\/h2>\n\n\n\n

At vandan\u0101s (vandan\u0101<\/em> \u2014 a religious ceremony of paying respect) and other such gatherings, monastics and laypeople most commonly recite one of three suttas \u2014 the Kara\u1e47\u012byamett\u0101, the Ma\u1e45gala, or the Ratana Sutta \u2014 as well as various verses for recollection.<\/p>\n\n\n\n

Whatever suttas or recitations are used \u2014 such as, for example, the recollections of the Buddha, the Dhamma, and the Sangha \u2014 they always contain within them the full depth of the Teaching: in some suttas expressed in condensed form, in others in greater detail.<\/p>\n\n\n\n

When a vandan\u0101 or p\u016bj\u0101 (an offering of food, flowers, incense, and so forth) is performed, it functions as a practice of recollection \u2014 sati<\/em>. As a result of such brief recollection, the mind becomes preliminarily attuned to a wholesome action, such as offering food or engaging in bh\u0101van\u0101 practice.<\/p>\n\n\n\n

There are many verses for recollection.<\/p>\n\n\n\n

We use them, for instance, to enliven the mind \u2014 to make it joyful and calm. For when the mind is joyful and calm, one can practise Buddhist meditation effectively. We recollect the qualities of the Buddha, the Dhamma, and the Sangha. We recollect our own generosity, our virtue, our wholesome deeds, and the wholesome fruit they bring. We recollect the devas, and the fact that their birth in the divine realms was the result of their generosity, virtue, and the cultivation of beneficial qualities of mind. The mindful recitation of these verses, with an understanding of their meaning, can swiftly fill the mind with wholesome qualities.<\/p>\n\n\n\n

At the beginning of a vandan\u0101, and indeed of any other gathering, we always recite three times: «Namo tassa bhagavato arahato samm\u0101sambuddhassa<\/em>.»<\/p>\n\n\n\n

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One.<\/p>\n\n\n\n

At this moment we recollect, because we know the meaning of these verses.<\/p>\n\n\n\n

We honour him as Bhagav\u0101<\/em> \u2014 the most revered in the Three Worlds (and we know why he is the most revered in the Three Worlds). We honour him as Arahant, knowing that the Arahant has uprooted all defilements entirely. We honour him as Samm\u0101sambuddha<\/em> \u2014 the Perfectly Self-Enlightened One \u2014 and we know that to attain this he perfected wholesome qualities over an inconceivably vast span of time: qualities such as generosity, renunciation, goodwill, honesty, and determination. We know that there can be no being with more fully developed wholesome qualities than the Buddha.<\/p>\n\n\n\n

When we perform these ceremonies of vandan\u0101 and p\u016bj\u0101, or mindfully recite recollection texts, wholesome consciousnesses arise in the mind predominantly. These can serve as a support and as a condition for the arising of subsequent wholesome consciousnesses \u2014 in this way the mind becomes more joyful and calm, and we can move into deeper practices with far greater ease. It is also an excellent means of shifting from an unwholesome stream of consciousnesses (citta v\u012bthi<\/em>) to a wholesome one in the course of daily life.<\/p>\n\n\n\n

A mind properly attuned before any wholesome action \u2014 whether an act of generosity or a meditation practice \u2014 is one of the conditions for that wholesome action to yield the most fruitful results (it is one of the conditions for the performance of the highest wholesome kamma). For example, before making a food offering to a monk, a person goes to the shop to buy ingredients for preparing the d\u0101na, prepares the food with their own hands, and makes their way to the place of meeting with the monk \u2014 and throughout all of this they are glad of it; they know what such wholesome actions lead to, they recollect this, and recollect that it will serve as a support on their path to Nibb\u0101na. Such is the preliminary intention (purim\u0101 cetan\u0101<\/em>) that precedes the act of giving. With that same joyful and mindful state of mind they offer the food to the monk \u2014 and this is the intention of releasing (mu\u00f1can\u0101 cetan\u0101<\/em>). After the giving, they remain glad of it for a long time and reflect at length upon the act of generosity they have performed \u2014 and this is the subsequent intention (apar\u0101 cetan\u0101<\/em>). When these three stages of volition are present in any wholesome deed, this is one of the conditions for the highest wholesome kamma \u2014 which may even become a condition for rebirth in higher realms, or a powerful support for the attainment of Nibb\u0101na.<\/p>\n\n\n\n

With all of this in mind, it is easy to appreciate the significance of the recollection practice \u2014 including the recollection of the qualities of the Buddha. For instance, one can mindfully and reflectively recite the verses before sitting down to meditate. After meditation, rather than immediately turning the mind to ordinary matters, one should bear in mind that the subsequent intention (apar\u0101 cetan\u0101<\/em>) is equally important following any wholesome action \u2014 in this case, meditation. It is important to call such actions to mind, to gladden the mind with them, and to understand where they lead.<\/p>\n\n\n\n

The practice of recollecting the qualities of the Samm\u0101sambuddha<\/em> \u2014 described in detail throughout this book \u2014 can be not merely a swift preliminary preparation of the mind, but a principal practice in its own right, leading to a deep pre-jh\u0101na tranquillity of mind. The Buddha recommended such practice to both monastics and lay followers alike. These practices are described most thoroughly in Buddhaghosa’s treatise, the Visuddhimagga<\/em>.<\/p>\n\n\n\n

Bhikkhu Asankhata Russiave<\/strong><\/p>\n\n\n\n

And how does a religious donation have six factors? Three factors apply to the donor and three to the recipients.<\/em><\/p>\n\n\n\n

What three factors apply to the donor? It\u2019s when a donor is in a good mood before giving, while giving they feel confident, and after giving they\u2019re uplifted. These three factors apply to the donor.<\/em><\/p>\n\n\n\n

What three factors apply to the recipients? It\u2019s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. These three factors apply to the recipients.<\/em><\/p>\n\n\n\n

Thus three factors apply to the donor and three to the recipients. That\u2019s how a religious donation has six factors.<\/em><\/p>\n\n\n\n

It\u2019s not easy to grasp the merit of such a six-factored donation by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness. It\u2019s simply reckoned as an incalculable, immeasurable, great mass of merit.<\/em><\/p>\n\n\n\n

It\u2019s like trying to grasp how much water is in the ocean. It\u2019s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It\u2019s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, it\u2019s not easy to grasp the merit of such a six-factored donation \u2026<\/em><\/p>\n\n\n\n

A good mood before giving,<\/em><\/p>\n\n\n\n

confidence while giving,<\/em><\/p>\n\n\n\n

feeling uplifted after giving:<\/em><\/p>\n\n\n\n

this is the perfect sacrifice.<\/em><\/p>\n\n\n\n

Free of greed, free of hate,<\/em><\/p>\n\n\n\n

free of delusion, undefiled;<\/em><\/p>\n\n\n\n

this is the field for the perfect sacrifice,<\/em><\/p>\n\n\n\n

the disciplined spiritual practitioners.<\/em><\/p>\n\n\n\n

After rinsing,<\/em><\/p>\n\n\n\n

you give with your own hands.<\/em><\/p>\n\n\n\n

This sacrifice is very fruitful<\/em><\/p>\n\n\n\n

for both yourself and others.<\/em><\/p>\n\n\n\n

When an intelligent, faithful person,<\/em><\/p>\n\n\n\n

sacrifices like this, with a mind of letting go,<\/em><\/p>\n\n\n\n

that astute one is reborn<\/em><\/p>\n\n\n\n

in a happy, pleasing world.\u201d<\/em><\/p>\n\n\n\n

Cha\u1e37a\u1e45gad\u0101nasutta: A Gift With Six Factors (AN 6.37), <\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Remembrance of the Qualities of the Three Jewels<\/strong><\/h2>\n\n\n\n

Qualities of the Buddha<\/strong><\/h3>\n\n\n\n

Itipi so <\/em>bhagav\u0101<\/em><\/strong> araha\u1e43 <\/em>samm\u0101sambuddho<\/em><\/strong> <\/em>
<\/em>Truly the Blessed One<\/strong>, the Worthy One, fully awakened<\/strong><\/p>\n\n\n\n

Vijj\u0101cara\u1e47asampanno <\/em>sugato<\/em><\/strong> lokavid\u016b<\/em>
<\/em>Endowed with knowledge and conduct, rightly gone<\/strong>, knower of the worlds<\/p>\n\n\n\n

Anuttaro<\/em><\/strong> purisadammas\u0101rathi<\/em>
<\/em>Unsurpassed<\/strong> charioteer of those who can be tamed<\/p>\n\n\n\n

Satth\u0101<\/em><\/strong> devamanuss\u0101na\u1e43 <\/em>buddho<\/em><\/strong> bhagav\u0101ti<\/em>
<\/em>Teacher<\/strong> of gods and humans, awakened<\/strong>, blessed one <\/p>\n\n\n\n

Buddha\u1e43<\/em><\/strong> j\u012bvita\u1e43 y\u0101va-nibb\u0101na\u1e43 <\/em>sara\u1e47a\u1e43 gacch\u0101mi<\/em><\/strong>.<\/em>
<\/em>To the Buddha<\/strong> I go for the refuge<\/strong> for life until full cessation (nibb\u0101na).<\/p>\n\n\n\n

Qualities of the Dhamma<\/strong><\/h3>\n\n\n\n

Sv\u0101kkh\u0101to<\/em><\/strong> bhagavat\u0101 dhammo<\/em>
<\/em>Well-expounded<\/strong> is the Dhamma by the Blessed One<\/p>\n\n\n\n

Sandi\u1e6d\u1e6dhiko <\/em>ak\u0101liko<\/em><\/strong> ehipassiko<\/em>
<\/em>Directly visible, whose fruit is not delayed<\/strong>, inviting one to come and see<\/p>\n\n\n\n

Opanayiko<\/em><\/strong> paccatta\u1e43 veditabbo vi\u00f1\u00f1\u016bh\u012bti<\/em>
<\/em>Leading to the goal<\/strong>, to be experienced individually by the wise.<\/p>\n\n\n\n

Dhamma\u1e43<\/em><\/strong> j\u012bvita\u1e43 y\u0101va-nibb\u0101na\u1e43 <\/em>sara\u1e47a\u1e43 gacch\u0101mi<\/em><\/strong>.<\/em>
<\/em>To the Dhamma<\/strong> I go for the refuge<\/strong> for life until full cessation (nibb\u0101na). <\/p>\n\n\n\n

Qualities of the Sa\u1e45gha<\/strong> <\/strong><\/h3>\n\n\n\n

Supa\u1e6dipanno<\/em><\/strong> bhagavato s\u0101vakasa\u1e45gho<\/em>
<\/em>Practiced well<\/strong> is the Sa\u1e45gha of the Blessed One\u2019s disciples<\/p>\n\n\n\n

Ujupa\u1e6dipanno<\/em><\/strong> bhagavato s\u0101vakasa\u1e45gho<\/em>
<\/em>Practiced straight<\/strong> is the Sa\u1e45gha of the Blessed One\u2019s disciples <\/p>\n\n\n\n

\u00d1\u0101yapa\u1e6dipanno<\/em><\/strong> bhagavato s\u0101vakasa\u1e45gho<\/em>
<\/em>Practiced rightly<\/strong> is the Sa\u1e45gha of the Blessed One\u2019s disciples <\/p>\n\n\n\n

S\u0101m\u012bcipa\u1e6dipanno<\/em><\/strong> bhagavato s\u0101vakasa\u1e45gho<\/em>
<\/em>Practiced properly<\/strong> is the Sa\u1e45gha of the Blessed One\u2019s disciples <\/p>\n\n\n\n

Yadida\u1e43 catt\u0101ri purisayug\u0101ni a\u1e6d\u1e6dha purisapuggal\u0101<\/em>
<\/em>Namely, four pairs and eight kinds of persons <\/p>\n\n\n\n

Esa bhagavato s\u0101vakasa\u1e45gho<\/em>
<\/em>This is the Sa\u1e45gha of the Blessed One\u2019s disciples<\/p>\n\n\n\n

\u0100hu\u1e47eyyo <\/em>p\u0101hu\u1e47eyyo<\/em><\/strong> dakkhi\u1e47eyyo <\/em>a\u00f1jalikara\u1e47\u012byo<\/em><\/strong>
<\/em><\/strong>Worthy of offerings, hospitality<\/strong>, gifts, respectful salutation<\/strong> <\/strong><\/p>\n\n\n\n

Anuttara\u1e43 <\/em>pu\u00f1\u00f1akkhetta\u1e43<\/em><\/strong> lokassati<\/em>
<\/em>The unsurpassed field of merit<\/strong> for the world <\/p>\n\n\n\n

Sa\u1e45gha\u1e43<\/em><\/strong> j\u012bvita\u1e43 y\u0101va-nibb\u0101na\u1e43 <\/em>sara\u1e47a\u1e43 gacch\u0101mi<\/em><\/strong>.<\/em>
<\/em>To the Sa\u1e45gha<\/strong> I go for the refuge<\/strong> for life until full cessation (nibb\u0101na).<\/p>\n\n\n\n

Sermon<\/h2>\n\n\n\n

Today I would like to speak to you about the Buddha and the qualities of the Buddha.<\/p>\n\n\n\n

The Buddha is our Teacher. The Buddha is our example. The Buddha is our hero. He is our support on the spiritual path. We need to know about the Buddha in order to be able to progress along this Noble Eightfold Path. Why? Because the Buddha says: saddh\u0101<\/em> (faith, trust, confidence, devotion) is b\u012bja<\/em> \u2014 a seed. Everything begins with it (saddh\u0101b\u012bja<\/em>). And for right saddh\u0101<\/em> to arise in a person, they must come to know the Buddha.<\/p>\n\n\n\n

Faith is my seed, fervor my rain,<\/em><\/p>\n\n\n\n

and wisdom is my yoke and plough.<\/em><\/p>\n\n\n\n

Conscience is my draft-pole, mind my strap,<\/em><\/p>\n\n\n\n

mindfulness my plowshare and goad.<\/em><\/p>\n\n\n\n

Kasibh\u0101radv\u0101jasutta: With Bh\u0101radv\u0101ja the Farmer (Snp 1.4),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

\u201cMendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It\u2019s when a noble disciple has experiential confidence in the Buddha \u2026 the teaching \u2026 the Sa\u1e45gha \u2026<\/em><\/p>\n\n\n\n

Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.<\/em><\/p>\n\n\n\n

When a noble disciple has these four kinds of overflowing merit and goodness, it\u2019s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It\u2019s simply reckoned as an incalculable, immeasurable, great mass of merit.\u201d<\/em><\/p>\n\n\n\n

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:<\/em><\/p>\n\n\n\n

\u201cOne who desires merit, grounded in the skillful,<\/em><\/p>\n\n\n\n

develops the path to realize freedom from death.<\/em><\/p>\n\n\n\n

Once they\u2019ve reached the heart of the teaching,<\/em><\/p>\n\n\n\n

delighting in ending,<\/em><\/p>\n\n\n\n

they don\u2019t tremble at the approach<\/em><\/p>\n\n\n\n

of the King of Death.\u201d<\/em><\/p>\n\n\n\n

Tatiyaabhisandasutta: Overflowing Merit (3rd), SN 55.43,<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

The Buddha can be described through nine qualities. The Buddha can only be understood through his qualities \u2014 there is no other way to understand him.<\/p>\n\n\n\n

Sometimes people say that during meditation they saw the Buddha, that he spoke with them or gave them his blessing. But that is not the Buddha. Such people do not understand the Buddha. The Buddha can only be understood through his qualities \u2014 the Buddha himself said: «One who sees the Dhamma sees me, and one who sees me sees the Dhamma.»<\/p>\n\n\n\n

\u201cMendicants, suppose a mendicant were to hold the corner of my cloak and follow behind me step by step. Yet they covet sensual pleasures; they\u2019re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Then they are far from me, and I from them. Why is that? Because that mendicant does not see the teaching. Not seeing the teaching, they do not see me.<\/em><\/p>\n\n\n\n

Suppose a mendicant were to live a hundred leagues away. Yet they do not covet sensual pleasures; they\u2019re not infatuated, or full of ill will and malicious intent. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. Then they are close to me, and I to them. Why is that? Because that mendicant sees the teaching. Seeing the teaching, they see me.\u201d<\/em><\/p>\n\n\n\n

Sa\u1e45gh\u0101\u1e6dika\u1e47\u1e47asutta: The Corner of the Cloak (Iti 92),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

In order to understand the Buddha, let us examine his qualities in some detail.<\/p>\n\n\n\n

The quality of araha\u1e43<\/em><\/h3>\n\n\n\n

The first quality is araha\u1e43<\/em>. This means that in the mind of the Buddha there are no defilements whatsoever. One might say that the Buddha was the purest person who ever existed in this world, the purest being of all. Even arahants cannot compare with the Buddha. Such is the quality of araha\u1e43<\/em>.<\/p>\n\n\n\n

After attaining enlightenment, the Buddha set out toward the five ascetics with whom he had practised prior to his enlightenment, and along the way he encountered a man by the name of Upaka. Upaka beheld the radiance of the Buddha.<\/p>\n\n\n\n

Between Gay\u0101 and the Place of Enlightenment the \u0100j\u012bvaka Upaka saw me on the road and said: \u201cFriend, your faculties are clear, the colour of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose Dhamma do you profess?\u201d I replied to the \u0100j\u012bvaka Upaka in stanzas:<\/em><\/p>\n\n\n\n

\u201cI am one who has transcended all, a knower of all,<\/em><\/p>\n\n\n\n

Unsullied among all things, renouncing all,<\/em><\/p>\n\n\n\n

By craving\u2019s ceasing freed. Having known this all<\/em><\/p>\n\n\n\n

For myself, to whom should I point as teacher?<\/em><\/p>\n\n\n\n

I have no teacher, and one like me<\/em><\/p>\n\n\n\n

Exists nowhere in all the world<\/em><\/p>\n\n\n\n

With all its gods, because I have<\/em><\/p>\n\n\n\n

No person for my counterpart.<\/em><\/p>\n\n\n\n

I am the Accomplished One in the world,<\/em><\/p>\n\n\n\n

I am the Teacher Supreme.<\/em><\/p>\n\n\n\n

I alone am a Fully Enlightened One<\/em><\/p>\n\n\n\n

Whose fires are quenched and extinguished.<\/em><\/p>\n\n\n\n

I go now to the city of K\u0101si<\/em><\/p>\n\n\n\n

To set in motion the Wheel of Dhamma.<\/em><\/p>\n\n\n\n

In a world that has become blind<\/em><\/p>\n\n\n\n

I go to beat the drum of the Deathless.\u201d<\/em><\/p>\n\n\n\n

\u201cBy your claims, friend, you ought to be the Universal Victor.\u201d<\/em><\/p>\n\n\n\n

\u201cThe victors are those like me<\/em><\/p>\n\n\n\n

Who have won to destruction of taints.<\/em><\/p>\n\n\n\n

I have vanquished all evil states,<\/em><\/p>\n\n\n\n

Therefore, Upaka, I am a victor.\u201d<\/em><\/p>\n\n\n\n

P\u0101sar\u0101sisutta: The Noble Search (MN 26), translation by Ven. Bhikkhu Bodhi <\/a><\/p>\n\n\n\n

All human beings, devas, and brahm\u0101s \u2014 all unenlightened beings \u2014 possess l\u014dbha<\/em> (greed), d\u014dsa<\/em> (ill will), and m\u014dha<\/em> (delusion). The Incomparable One has none of these, and it is for this reason that he may be called the Buddha.<\/p>\n\n\n\n

On one occasion the Blessed One was traveling along the highway between Ukka\u1e6d\u1e6dh\u0101 and Setavya. The brahmin Do\u1e47a was also traveling along the highway between Ukka\u1e6d\u1e6dh\u0101 and Setavya. The brahmin Do\u1e47a then saw the thousand-spoked wheels of the Blessed One\u2019s footprints, with their rims and hubs, complete in all respects, and thought: \u201cIt is astounding and amazing! These surely could not be the footprints of a human being!\u201d<\/em><\/p>\n\n\n\n

Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Tracking the Blessed One\u2019s footprints, the brahmin Do\u1e47a saw the Blessed One sitting at the foot of the tree\u2014graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, like a tamed and guarded bull elephant with controlled faculties. He then approached the Blessed One and said to him:<\/em><\/p>\n\n\n\n

(1) \u201cCould you be a deva, sir?\u201d<\/em><\/p>\n\n\n\n

\u201cI will not be a deva, brahmin.\u201d<\/em><\/p>\n\n\n\n

(2) \u201cCould you be a gandhabba, sir?\u201d<\/em><\/p>\n\n\n\n

\u201cI will not be a gandhabba, brahmin.\u201d<\/em><\/p>\n\n\n\n

(3) \u201cCould you be a yakkha, sir?\u201d<\/em><\/p>\n\n\n\n

\u201cI will not be a yakkha, brahmin.\u201d<\/em><\/p>\n\n\n\n

(4) \u201cCould you be a human being, sir?\u201d<\/em><\/p>\n\n\n\n

\u201cI will not be a human being, brahmin.\u201d<\/em><\/p>\n\n\n\n

\u201cWhen you are asked: \u2018Could you be a deva, sir?\u2019 you say: \u2018I will not be a deva, brahmin.\u2019 When you are asked: \u2018Could you be a gandhabba, sir?\u2019 you say: \u2018I will not be a gandhabba, brahmin.\u2019 When you are asked: \u2018Could you be a yakkha, sir?\u2019 you say: \u2018I will not be a yakkha, brahmin.\u2019 When you are asked: \u2018Could you be a human being, sir?\u2019 you say: \u2018I will not be a human being, brahmin.\u2019 What, then, could you be, sir?\u201d<\/em><\/p>\n\n\n\n

(1) \u201cBrahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. (2) I have abandoned those taints because of which I might have become a gandhabba \u2026 (3) \u2026 might have become a yakkha \u2026 (4) \u2026 might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha.<\/em><\/p>\n\n\n\n

\u201cI have destroyed those taints by which<\/em><\/p>\n\n\n\n

I might have been reborn as a deva<\/em><\/p>\n\n\n\n

or as a gandhabba that travels through the sky;<\/em><\/p>\n\n\n\n

by which I might have reached the state of a yakkha,<\/em><\/p>\n\n\n\n

or arrived back at the human state:<\/em><\/p>\n\n\n\n

I have dispelled and cut down these taints.<\/em><\/p>\n\n\n\n

\u201cAs a lovely white lotus<\/em><\/p>\n\n\n\n

is not soiled by the water,<\/em><\/p>\n\n\n\n

I am not soiled by the world:<\/em><\/p>\n\n\n\n

therefore, O brahmin, I am a Buddha.\u201d<\/em><\/p>\n\n\n\n

Do\u1e47asutta: Do\u1e47a (AN 4.36), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

It is important for us to understand, however, that the bodhisatta was born a human being. He did not descend from some divine realm; he was not a god or a prophet. He was reborn in this world as a human being. He was a human being \u2014 yet he conquered all defilements and overcame ignorance, and it is for this reason that he is the Buddha.<\/p>\n\n\n\n

Once the bodhisatta becomes the Buddha, he can no longer be called a human being. Although his body remains human in form, the Buddha himself stands above all beings in sa\u1e43s\u0101ra. Even his body is unlike that of other people: he bears the thirty-two marks of a great man \u2014 marks that belong only to one who in that lifetime becomes either a Buddha or a cakkavatti, a World ruler, the greatest of rulers.<\/p>\n\n\n\n

Arahants are disciples of the Buddha who practised the Noble Eightfold Path and attained to sainthood, attained enlightenment. They too have conquered their defilements and overcome ignorance.<\/p>\n\n\n\n

Sir, a mendicant who is perfected\u2014with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart\u2019s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment\u2014does not think: \u201cThere is no-one better than me, or equal to me, or worse than me.\u201d<\/em><\/p>\n\n\n\n

Khemasutta: With Khema (AN 6.49), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Yet it is said that arahants nonetheless retain certain sa\u1e43s\u0101ric habits \u2014 kilesav\u0101san\u0101<\/em>. But not so the Buddha \u2014 the Buddha has departed entirely from all kiles\u0101<\/em> (defilements of the mind).<\/p>\n\n\n\n

And for this reason, the mind of the Buddha cannot be compared even with the mind of an arahant, so pure is it. Arahants are fully enlightened beings who have eradicated the three unwholesome roots of mind: greed, ill will, and delusion. The Buddha is also an arahant, yet he differs from the other arahants \u2014 his disciples \u2014 in that he is a self-enlightened Buddha. Arahants attain enlightenment as disciples of the Buddha. The Buddha, however, attains enlightenment without the assistance of anyone.<\/p>\n\n\n\n

Mendicants, without giving up nine things you can\u2019t realize perfection. What nine? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, and stinginess. Without giving up these nine things you can\u2019t realize perfection.<\/em><\/p>\n\n\n\n

After giving up nine things you can realize perfection. What nine? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, and stinginess. After giving up these nine things you can realize the fruit of perfection.<\/em><\/p>\n\n\n\n

Abhabbasutta: Impossible (AN 9.62), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

In the Teaching, this is sometimes illustrated through the following example: imagine a clay vessel in which alcohol has been kept for a long time. The alcohol is then poured out and the vessel is thoroughly and completely washed, so that no alcohol whatsoever remains in it. Yet the clay will still retain at least a faint smell of alcohol. But if one takes a brand new clay vessel \u2014 there will be no smell of alcohol at all. This comparison is offered to illustrate the difference between the mind of an arahant and the mind of the Buddha.<\/p>\n\n\n\n

Arahants, of course, also have no defilements and no ignorance whatsoever. The mind of an arahant is absolutely pure. Yet there remain traces indicating that defilements once existed. In the Buddha there are no such traces \u2014 so pure is his mind.<\/p>\n\n\n\n

The Buddha is worthy of offerings, and it is for this reason that he is called araha\u1e43<\/em>. Offerings include both material offerings \u2014 food, robes, medicine, shelter \u2014 and spiritual offerings: the practice of the Dhamma and of virtue. These we may offer to the Buddha. He is worthy of them; the mind of the Buddha is absolutely pure, and therefore he is araha\u1e43<\/em>. He has broken the cycle of sa\u1e43s\u0101ra, and therefore he is araha\u1e43<\/em>.<\/p>\n\n\n\n

4. Herein, what he recollects firstly is that the Blessed One is accomplished (arahanta) for the following reasons: (i) because of remoteness (\u00e1raka), and (ii) because of his enemies (ari) and (iii) the spokes (ara) having been destroyed (hata), and (iv) because of his worthiness (araha) of requisites, etc., and (v) because of absence of secret (rah\u00e1bh\u00e1va) evil-doing.<\/em><\/p>\n\n\n\n

5. (i) He stands utterly remote and far away from all defilements because he has expunged all trace of defilement by means of the path\u2014because of such remoteness (\u00e1raka) he is accomplished (arahanta).<\/em><\/p>\n\n\n\n

A man remote (\u00e1raka) indeed we call<\/em><\/p>\n\n\n\n

From something he has not at all;<\/em><\/p>\n\n\n\n

The Saviour too that has no stain<\/em><\/p>\n\n\n\n

May well the name \u201caccomplished\u201d (arahanta) gain.<\/em><\/p>\n\n\n\n

6. (ii) And these enemies (ari), these defilements, are destroyed (hata) by the path\u2014because the enemies are thus destroyed he is accomplished (arahanta) also.<\/em><\/p>\n\n\n\n

The enemies (ari) that were deployed,<\/em><\/p>\n\n\n\n

Greed and the rest, have been destroyed (hata)<\/em><\/p>\n\n\n\n

By his, the Helper\u2019s, wisdom\u2019s sword,<\/em><\/p>\n\n\n\n

So he is \u201caccomplished\u201d (arahanta), all accord.<\/em><\/p>\n\n\n\n

\u2026<\/em><\/p>\n\n\n\n

The spokes (ara) of rebirth\u2019s wheel have been<\/em><\/p>\n\n\n\n

Destroyed (hata) with wisdom\u2019s weapon keen<\/em><\/p>\n\n\n\n

By him, the Helper of the World,<\/em><\/p>\n\n\n\n

And so \u201caccomplished\u201d (arahanta) he is called.<\/em><\/p>\n\n\n\n

\u2026<\/em><\/p>\n\n\n\n

So he is worthy, the Helper of the World, <\/em><\/p>\n\n\n\n

Of homage paid with requisites; the word <\/em><\/p>\n\n\n\n

\u201cAccomplished\u201d (arahanta) has this meaning in the world:<\/em><\/p>\n\n\n\n

Hence the Victor is worthy of that word.<\/em><\/p>\n\n\n\n

\u2026<\/em><\/p>\n\n\n\n

No secret evil deed may claim<\/em><\/p>\n\n\n\n

An author so august; the name<\/em><\/p>\n\n\n\n

\u201cAccomplished\u201d (arahanta) is his deservedly<\/em><\/p>\n\n\n\n

By absence of such secrecy (rah\u00e1bh\u00e1va).<\/em><\/p>\n\n\n\n

\u2026<\/em><\/p>\n\n\n\n

The Sage of remoteness unalloyed,<\/em><\/p>\n\n\n\n

Vanquished defiling foes deployed,<\/em><\/p>\n\n\n\n

The spokes of rebirth\u2019s wheel destroyed,<\/em><\/p>\n\n\n\n

Worthy of requisites employed,<\/em><\/p>\n\n\n\n

Secret evil he does avoid:<\/em><\/p>\n\n\n\n

For these five reasons he may claim<\/em><\/p>\n\n\n\n

This word \u201caccomplished\u201d for his name.<\/em><\/p>\n\n\n\n

Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

When a person practises generosity and virtue, cultivates their mind, and begins to see their own defilements \u2014 when they begin to struggle against them \u2014 only then do they begin to understand the quality of the purity of the Buddha’s mind. Only then can we understand, even if only a little, the qualities of the Buddha.<\/p>\n\n\n\n

Why? Because a person comes to understand what greed they had, what ill will they had, what ignorance they had \u2014 a person comes to understand what their mind is like. What their mind was like and what it is like now. What their anger was like and how it has now diminished or faded. What their greed was like and how much less of it they have now. How calm the mind has become as the defilements have lessened. What happiness there is in calmness, what happiness there is in the diminishing of defilements, in the diminishing of ignorance.<\/p>\n\n\n\n

If a person does not know what greed is, what attachment is, what anger is, what ignorance is \u2014 if a person does not know what defilements are \u2014 then the pure mind of the Buddha, this quality of araha\u1e43<\/em>, will be utterly beyond their understanding.<\/p>\n\n\n\n

\u201cMendicant, it\u2019s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points. \u2018A realized one still exists after death\u2019: this is a misconception. \u2018A realized one no longer exists after death\u2019: this is a misconception. \u2018A realized one both still exists and no longer exists after death\u2019: this is a misconception. \u2018A realized one neither still exists nor no longer exists after death\u2019: this is a misconception. An unlearned ordinary person doesn\u2019t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They\u2019re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They\u2019re not freed from suffering, I say.<\/em><\/p>\n\n\n\n

A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They\u2019re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They\u2019re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: \u2018A realized one still exists after death\u2019, \u2018A realized one no longer exists after death\u2019, \u2018a realized one both still exists and no longer exists after death\u2019, \u2018a realized one neither still exists nor no longer exists after death.\u2019 Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn\u2019t shake, tremble, quake, or get nervous regarding the undeclared points.<\/em><\/p>\n\n\n\n

\u2018A realized one still exists after death\u2019: this is just about craving. \u2026 it\u2019s just about perception \u2026 it\u2019s a conceiving \u2026 it\u2019s a proliferation \u2026 it\u2019s just about grasping \u2026 \u2018A realized one still exists after death\u2019: this is a regret. \u2018A realized one no longer exists after death\u2019: this is a regret. \u2018A realized one both still exists and no longer exists after death\u2019: this is a regret. \u2018A realized one neither still exists nor no longer exists after death\u2019: this is a regret. An unlearned ordinary person doesn\u2019t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They\u2019re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They\u2019re not freed from suffering, I say.<\/em><\/p>\n\n\n\n

A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They\u2019re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They\u2019re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: \u2018A realized one still exists after death\u2019 \u2026 \u2018a realized one neither still exists nor no longer exists after death.\u2019 Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn\u2019t shake, tremble, quake, or get nervous regarding the undeclared points. This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.\u201d<\/em><\/p>\n\n\n\n

Aby\u0101katasutta: The Undeclared Points (AN 7.54), <\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

And so the Buddha says that you must first and foremost see the Dhamma! Only when you see the Dhamma can you see the Buddha.<\/p>\n\n\n\n

\u201cFor a long time, venerable sir, I have wanted to come to see the Blessed One, but I haven\u2019t been fit enough to do so.\u201d<\/em><\/p>\n\n\n\n

\u201cEnough, Vakkali! Why do you want to see this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.\u201d<\/em><\/p>\n\n\n\n

Vakkalisutta: Vakkali (SN 22.87), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

A person must see: there is greed, there is generosity, there is clinging, there is renunciation, there is suffering. A person must see this \u2014 only then will the qualities of the Buddha become comprehensible to them.<\/p>\n\n\n\n

The quality of samm\u0101sambuddho<\/h3>\n\n\n\n

The second quality is samm\u0101sambuddho<\/em>. It means that the Buddha attained enlightenment entirely on his own. No one taught him the Dhamma.<\/p>\n\n\n\n

One might offer the following illustration: a group of people has become lost in a forest. And so they live there, generation after generation. The forest is dangerous, there are no comforts, and wild animals surround them. Yet somehow they manage to live. And then among them is born one person who begins to think: «One cannot live like this \u2014 there is too much suffering here; I must find another place, where these dangers do not exist, where there is no suffering.»<\/p>\n\n\n\n

And so this person sets out, and eventually discovers an uninhabited city. He memorises the way, clears the path and prepares it so that others may travel it. And he returns to the people and tells them: «There is another place \u2014 a good place, a safe place; the sufferings you know here do not exist there; here is the path to it, you can go there by this path.» This person is the Buddha. He found this city \u2014 or one might say, this refuge \u2014 entirely on his own. And it is for this reason that he is samm\u0101sambuddho<\/em>: fully and wholly self-enlightened.<\/p>\n\n\n\n

This example came to me on my own, during a meditation retreat with my teacher, while I was meditating on the qualities of the Buddha. We should understand that it is simply an illustration. This «city» is not some place or some world where the Buddha exists or to which he travelled. It is enlightenment \u2014 Nibb\u0101na, the goal of the holy life. There are suttas in which the Buddha offers various figurative descriptions of Nibb\u0101na, such as «the unconditioned,» «the far shore,» «the island,» «the shelter,» «the haven,» «the refuge» \u2014 and each time he explains that it is the destruction of craving, the destruction of hatred, the destruction of delusion. Nibb\u0101na literally means «extinguishing.»<\/p>\n\n\n\n


\u201cBhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that\u2026.<\/em><\/p>\n\n\n\n

\u201cAnd what, bhikkhus, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the unconditioned.<\/em><\/p>\n\n\n\n

\u201cAnd what, bhikkhus, is the path leading to the unconditioned? Mindfulness directed to the body: this is called the path leading to the unconditioned.<\/em><\/p>\n\n\n\n

\u201cThus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.\u201d<\/em><\/p>\n\n\n\n

K\u0101yagat\u0101satisutta: Mindfulness Directed to the body (SN 43.1), <\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

All of these suttas are identical to the preceding one (SN 43.1<\/a>), but in each of them the figurative description of Nibb\u0101na changes:<\/p>\n\n\n\n

Bhikkhus, I will teach you the <\/em>uninclined<\/em><\/strong> and the path leading to the <\/em>uninclined<\/em><\/strong>.<\/em><\/p>\n\n\n\n

Anatasutta: The Uninclined (SN 43.14-43), translation by Ven. Bhikkhu Bodhi <\/em><\/a><\/p>\n\n\n\n

\u201cBhikkhus, I will teach you the taintless and the path leading to the taintless. Listen to that\u2026.<\/em><\/p>\n\n\n\n

\u201cBhikkhus, I will teach you the truth and the path leading to the truth\u2026. I will teach you the far shore \u2026 the subtle \u2026 the very difficult to see \u2026 the unaging \u2026 \u2026 the stable \u2026 the undisintegrating \u2026 the unmanifest \u2026 the unproliferated \u2026 the peaceful \u2026 the deathless \u2026 the sublime \u2026 the auspicious \u2026 \u2026 the secure \u2026. the destruction of craving \u2026 the wonderful \u2026 the amazing \u2026 the unailing \u2026 the unailing state \u2026 Nibb\u0101na \u2026 the unafflicted \u2026 dispassion \u2026 \u2026 purity \u2026 freedom \u2026 the unadhesive \u2026 the island \u2026 the shelter \u2026 the asylum \u2026 the refuge \u2026 \u2026\u201d<\/em><\/p>\n\n\n\n

SN 43.14-43, translation by Ven. Bhikkhu Bodhi <\/em><\/a><\/p>\n\n\n\n

I later learned that the Canon contains a very similar illustration involving a city, found in the Nagarasutta (SN 12.65)<\/a>.<\/p>\n\n\n\n

\u201cThen, bhikkhus, it occurred to me: \u2018I have discovered this path to enlightenment, that is, with the cessation of name-and-form comes cessation of consciousness; with the cessation of consciousness comes cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact\u2026. Such is the cessation of this whole mass of suffering.\u2019<\/em><\/p>\n\n\n\n

\u201c\u2018Cessation, cessation\u2019\u2014thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge, and light.<\/em><\/p>\n\n\n\n

\u201cSuppose, bhikkhus, a man wandering through a forest would see an ancient path, an ancient road travelled upon by people in the past. He would follow it and would see an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Then the man would inform the king or a royal minister: \u2018Sire, know that while wandering through the forest I saw an ancient path, an ancient road travelled upon by people in the past. I followed it and saw an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Renovate that city, sire!\u2019 Then the king or the royal minister would renovate the city, and some time later that city would become successful and prosperous, well populated, filled with people, attained to growth and expansion.<\/em><\/p>\n\n\n\n

\u201cSo too, bhikkhus, I saw the ancient path, the ancient road travelled by the Perfectly Enlightened Ones of the past. And what is that ancient path, that ancient road? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. I followed that path and by doing so I have directly known aging-and-death, its origin, its cessation, and the way leading to its cessation. I have directly known birth \u2026 existence \u2026 clinging \u2026 craving \u2026 feeling \u2026 contact \u2026 the six sense bases \u2026. name-and-form \u2026 consciousness \u2026 volitional formations, their origin, their cessation, and the way leading to their cessation. Having directly known them, I have explained them to the bhikkhus, the bhikkhun\u012bs, the male lay followers, and the female lay followers. This holy life, bhikkhus, has become successful and prosperous, extended, popular, widespread, well proclaimed among devas and humans.\u201d<\/em><\/p>\n\n\n\n

Nagarasutta: The City (SN 12.65), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

No one taught the Buddha this. It is said: «In the Tath\u0101gata, with regard to things unheard before<\/strong>, vision arose, knowledge, wisdom, true knowledge, and light.» Entirely on his own, through his own efforts, he rediscovered the Path to Nibb\u0101na \u2014 the Noble Eightfold Path \u2014 and it is for this reason that he is samm\u0101sambuddho<\/em>.<\/p>\n\n\n\n

No god or spirit taught him this; no human being or any other being taught him this. He did have human teachers, but all of their teachings did not lead to liberation, and so the bodhisatta left them behind \u2014 and in the end attained enlightenment on his own. It is for this reason that he is samm\u0101sambuddho<\/em>.<\/p>\n\n\n\n

\u201c\u2018This is the noble truth of suffering\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision, knowledge, wisdom, true knowledge, and light.<\/em><\/p>\n\n\n\n

\u201c\u2018This noble truth of suffering is to be fully understood\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision \u2026 and light.<\/em><\/p>\n\n\n\n

\u201c\u2018This noble truth of suffering has been fully understood\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision \u2026 and light.<\/em><\/p>\n\n\n\n

\u201c\u2018This is the noble truth of the origin of suffering\u2019 \u2026 \u2018This noble truth of the origin of suffering is to be abandoned\u2019 \u2026 \u2018This noble truth of the origin of suffering has been abandoned\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision \u2026 and light.<\/em><\/p>\n\n\n\n

\u201c\u2018This is the noble truth of the cessation of suffering\u2019 \u2026 \u2018This noble truth of the cessation of suffering is to be realized\u2019 \u2026 \u2018This noble truth of the cessation of suffering has been realized\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision \u2026 and light.<\/em><\/p>\n\n\n\n

\u201c\u2018This is the noble truth of the way leading to the cessation of suffering\u2019 \u2026 \u2018This noble truth of the way leading to the cessation of suffering is to be developed\u2019 \u2026 \u2018This noble truth of the way leading to the cessation of suffering has been developed\u2019: thus, bhikkhus, in regard to things unheard before, there arose in the Tathagatas vision, knowledge, wisdom, true knowledge, and light.\u201d<\/em><\/p>\n\n\n\n

Tath\u0101gatasutta: Tathagatas (SN 56.12),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

The path of samm\u0101sambuddho<\/em> spans four asa\u1e45kheyyas and one hundred thousand kappas. A kappa is a cycle of the existence of the world. An asa\u1e45kheyya is the incalculable, the innumerable \u2014 an immeasurable period of time.<\/p>\n\n\n\n

We cannot even begin to imagine how long this path was! Throughout all this time the bodhisatta was perfecting his p\u0101ram\u012bs in order to become the self-enlightened Buddha and proclaim the Dhamma.<\/p>\n\n\n\n


Then a mendicant went up to the Buddha, bowed, sat down to one side, and asked him, \u201cSir, how long is an eon?\u201d<\/em><\/p>\n\n\n\n

\u201cMendicant, an eon is long. It\u2019s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.\u201d<\/em><\/p>\n\n\n\n

\u201cBut sir, is it possible to give a simile?\u201d<\/em><\/p>\n\n\n\n

\u201cIt\u2019s possible,\u201d said the Buddha.<\/em><\/p>\n\n\n\n

\u201cSuppose there was a huge stone mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass. And as each century passed someone would stroke it once with a fine cloth from K\u0101si. By this means the huge stone mountain would be worn away before the eon comes to an end. That\u2019s how long an eon is. And we\u2019ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.<\/em><\/p>\n\n\n\n

Why is that? This transmigration has no known beginning. \u2026 This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.\u201d<\/em><\/p>\n\n\n\n

Pabbatasutta: A Mountain (SN 15.5),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Suppose there was an iron citadel, a league long, a league wide, and a league high, full of mustard seeds pressed into balls. And as each century passed someone would remove a single mustard seed. By this means the huge heap of mustard seeds would be used up before the eon comes to an end. That\u2019s how long an eon is. And we\u2019ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.<\/em><\/p>\n\n\n\n

S\u0101sapasutta: A Mustard Seed (SN 15.6),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Consider the Ganges river from where it originates to where it meets the ocean. Between these places it\u2019s not easy to calculate how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. The eons that have passed are more than this. It\u2019s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.<\/em><\/p>\n\n\n\n

Ga\u1e45g\u0101sutta: The Ganges (SN 15.8),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Suppose there were four disciples with a lifespan of a hundred years. And each day they would each recollect a hundred thousand eons. Those four disciples would pass away after a hundred years and there would still be eons that they haven\u2019t recollected. That\u2019s how many eons have passed. It\u2019s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.<\/em><\/p>\n\n\n\n

S\u0101vakasutta: Disciples(SN 15.7), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Mendicants, an eon contains four uncountable periods. What four?<\/em><\/p>\n\n\n\n

When an eon contracts, it\u2019s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.<\/em><\/p>\n\n\n\n

When an eon remains fully contracted, it\u2019s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.<\/em><\/p>\n\n\n\n

When an eon expands, it\u2019s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.<\/em><\/p>\n\n\n\n

When an eon remains fully expanded, it\u2019s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.<\/em><\/p>\n\n\n\n

These are the four uncountable periods of an eon.<\/em><\/p>\n\n\n\n

Kappasutta: Eons (AN 4.156), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

And the Buddha remembered these past lives \u2014 how he had walked this path, where he had been born, and who he had been.<\/p>\n\n\n\n

\u201cWhat things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?\u201d<\/em><\/p>\n\n\n\n

\u201cReverends, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body \u2026 feelings \u2026 mind \u2026 principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.<\/em><\/p>\n\n\n\n

And it\u2019s because of developing and cultivating these four kinds of mindfulness meditation that I recollect a thousand eons.\u201d<\/em><\/p>\n\n\n\n

Kappasahassasutta: A Thousand Eons (SN 52.11),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

\u201c\u2026 And it\u2019s because of developing and cultivating these four kinds of mindfulness meditation that I recollect my many kinds of past lives, with features and details.\u201d<\/em><\/p>\n\n\n\n

Pubbeniv\u0101sasutta: Past Lives (SN 52.22),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

\u201cFor in so far as I wish, I recollect my manifold past life\u2026 with its details and particulars I recollect my manifold past life.<\/em><\/p>\n\n\n\n

\u201cAnd in so far as I wish, with the heavenly eyesight, which is purified and surpasses the human, I see beings passing away and reappearing\u2026 I understand how beings pass on according to their kammas.<\/em><\/p>\n\n\n\n

\u201cAnd by realization myself with direct knowledge I here and now enter upon and abide in the deliverance of the heart and the deliverance by understanding that are taint-free with the exhaustion of the taints.\u201d<\/em><\/p>\n\n\n\n

Tevijjavacchasutta: Vacchagotta and the Three True Knowledges (MN 71),<\/a><\/p>\n\n\n\n

translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

The Samm\u0101sambuddha is so great that there cannot be two samm\u0101sambuddho<\/em> at the same time. If a person hears the Teaching and attains enlightenment, they are already a disciple of the Buddha \u2014 an arahant \u2014 but they are not a self-enlightened Buddha. Only when the Dhamma has been entirely forgotten in the world can a new samm\u0101sambuddho<\/em> arise.<\/p>\n\n\n\n

It is impossible, it never happens, that two Arahants, Fully Enlightened Ones, should arise contemporaneously in one world element\u2014no such possibility is found<\/em><\/p>\n\n\n\n

Bahudh\u0101tukasutta: Many Sorts of Elements (MN 115),<\/a><\/p>\n\n\n\n

translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

He is fully enlightened (samm\u00e1sambuddha) because he has discovered (buddha) all things rightly (samm\u00e1) and by himself (s\u00e1ma\u00ed). In fact, all things were discovered by him rightly by himself in that he discovered, of the things to be directly known, that they must be directly known (that is, learning about the four truths), of the things to be fully understood that the must be fully understood (that is, penetration of suffering), of the things to be abandoned that they must be abandoned (that is, penetration of the origin of suffering), of the things to be realized that they must be realized (that is, penetration of the cessation of suffering), and of the things to be developed that they must be developed (that is, penetration of the path). Hence it is said: <\/em><\/p>\n\n\n\n

What must be directly known is directly known,<\/em><\/p>\n\n\n\n

What has to be developed has been developed,<\/em><\/p>\n\n\n\n

What has to be abandoned has been abandoned;<\/em><\/p>\n\n\n\n

And that, brahman, is why I am enlightened (Sn 558).<\/em><\/p>\n\n\n\n

Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

\u201cBy me the wheel was rolled forth,\u201d<\/em><\/p>\n\n\n\n

said the Buddha,<\/em><\/p>\n\n\n\n

\u201cthe supreme wheel of teaching.<\/em><\/p>\n\n\n\n

S\u0101riputta, taking after the Realized One,<\/em><\/p>\n\n\n\n

keeps it rolling on.<\/em><\/p>\n\n\n\n

I have known what should be known,<\/em><\/strong><\/p>\n\n\n\n

and developed what should be developed,<\/em><\/strong><\/p>\n\n\n\n

and given up what should be given up:<\/em><\/strong><\/p>\n\n\n\n

and so, brahmin, I am a Buddha.<\/em><\/strong><\/p>\n\n\n\n

Dispel your doubt in me\u2014<\/em><\/p>\n\n\n\n

make up your mind, brahmin!<\/em><\/p>\n\n\n\n

The sight of a Buddha<\/em><\/p>\n\n\n\n

is hard to find again.<\/em><\/p>\n\n\n\n

I am a Buddha, brahmin,<\/em><\/p>\n\n\n\n

the supreme surgeon,<\/em><\/p>\n\n\n\n

one of those whose appearance in the world<\/em><\/p>\n\n\n\n

is hard to find again.<\/em><\/p>\n\n\n\n

A manifestation of divinity, unequaled,<\/em><\/p>\n\n\n\n

crusher of M\u0101ra\u2019s army;<\/em><\/p>\n\n\n\n

having subdued all my opponents,<\/em><\/p>\n\n\n\n

I rejoice, fearing nothing from any quarter.\u201d<\/em><\/p>\n\n\n\n

Selasutta: With Sela (MN 92), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

The quality of vijj\u0101cara\u1e47asampanno<\/em><\/h3>\n\n\n\n

The quality of the Buddha vijj\u0101cara\u1e47asampanno (vidy\u0101-cara\u1e47a-sa\u1e43panna)<\/em> encompasses two qualities: one who is endowed with clear vision (vidy\u0101<\/em>, or vijj\u0101<\/em> \u2014 pa\u00f1\u00f1\u0101<\/em>) and with virtuous conduct (cara\u1e47a<\/em>).<\/p>\n\n\n\n

Vijj\u0101<\/em> is described both as the three kinds of clear vision (or knowledge) \u2014 tevijj\u0101<\/em> \u2014 and as the eight kinds of clear vision \u2014 a\u1e6d\u1e6dha\u00f1\u0101\u1e47a<\/em>.<\/p>\n\n\n\n

\u201cWhen my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: \u2018There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.\u2019 Thus with their aspects and particulars I recollected my manifold past lives.<\/em><\/p>\n\n\n\n

\u201cThis was <\/em>the first true knowledge<\/em><\/strong> attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.<\/em><\/p>\n\n\n\n

\u201cWhen my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: \u2018These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.\u2019 Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.<\/em><\/p>\n\n\n\n

\u201cThis was <\/em>the second true knowledge<\/em><\/strong> attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.<\/em><\/p>\n\n\n\n

\u201cWhen my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: \u2018This is suffering\u2019; I directly knew as it actually is: \u2018This is the origin of suffering\u2019; I directly knew as it actually is: \u2018This is the cessation of suffering\u2019; I directly knew as it actually is: \u2018This is the way leading to the cessation of suffering.\u2019 I directly knew as it actually is: \u2018These are the taints\u2019; I directly knew as it actually is: \u2018This is the origin of the taints\u2019; I directly knew as it actually is: \u2018This is the cessation of the taints\u2019; I directly knew as it actually is: \u2018This is the way leading to the cessation of the taints.\u2019<\/em><\/p>\n\n\n\n

\u201cWhen I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge: \u2018It is liberated.\u2019 I directly knew: \u2018Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.\u2019<\/em><\/p>\n\n\n\n

\u201cThis was <\/em>the third true knowledge<\/em><\/strong> attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.<\/em><\/p>\n\n\n\n

Bhayabheravasutta: Fear and Dread (MN 4), <\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

The eight knowledges include the knowledge of insight with regard to the material body and consciousness, the ability to create a mind-made body, supernormal powers, the divine ear, the psychic knowledge of the minds of other beings, as well as the three higher knowledges (tevijj\u0101<\/em>) enumerated above (in the Bhayabherava Sutta, MN 4).<\/p>\n\n\n\n

Knowledge of insight: vipassan\u0101\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

By means of the first of the eight knowledges, the mind of the Buddha is directed toward insight into the material body and consciousness: vipassan\u0101\u00f1\u0101\u1e47a<\/em>.<\/p>\n\n\n\n

Insight Knowledge<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way to understand thus : \u2018This body of mine, made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of boiled rice and porridge, is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration, and this consciousness of mine is supported by it and bound up with it.\u2019 Suppose there were a beautiful beryl gem of purest water, eight-faceted, well cut, clear and limpid, possessed of all good qualities, and through it a blue, yellow, red, white, or brown thread would be strung. Then a man with good sight, taking it in his hand, might review it thus: \u2018This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear and limpid, possessed of all good qualities, and through it is strung a blue, yellow, red, white, or brown thread.\u2019 So too, I have proclaimed to my disciples the way to understand thus: \u2018This body of mine\u2026is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration, and this consciousness of mine is supported by it and bound up with it.\u2019 And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.\u201d<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Knowledge of the mind-made body: manomayiddhi\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

By means of the second of the eight knowledges \u2014 manomayiddhi\u00f1\u0101\u1e47a<\/em> \u2014 one attains the ability to produce, for a period of time, a copy of one’s own or any other physical body by means of mind-produced materiality (cittaja r\u016bpa<\/em>). This created body is fully equipped with all physical faculties just as the original, and it can likewise move, speak, and so forth.<\/p>\n\n\n\n

As a rule, this copy replicates its creator entirely. If the one who possesses this power walks, the created form walks as well; if he is silent, the created body is silent. The Buddha, however, was able to cause his body and its created copy to act independently of one another. The Buddha could walk while his copy stood still or lay down; he could produce many such copies, and so forth. This physical form is not a separate being \u2014 it is simply a copy, created by the mind and sustained by it. This copy has no mind or life force of its own \u2014 it is simply a copy.<\/p>\n\n\n\n

The Mind-Made Body<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way to create from this body another body having form, mind-made, with all its limbs, lacking no faculty. Just as though a man were to pull out a reed from its sheath and think thus: \u2018This is the sheath, this is the reed; the sheath is one, the reed is another; it is from the sheath that the reed has been pulled out\u2019; or just as though a man were to pull out a sword from its scabbard and think thus: \u2018This is the sword, this is the scabbard; the sword is one, the scabbard another; it is from the scabbard that the sword has been pulled out\u2019; or just as though a man were to pull a snake out of its slough and think thus: \u2018This is the snake, this is the slough; the snake is one, the slough another; it is from the slough that the snake has been pulled out.\u2019 So too, I have proclaimed to my disciples the way to create from this body another body having form, mind-made, with all its limbs, lacking no faculty. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n


Knowledge of the kinds of supernormal powers: iddhividha\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The third knowledge is the knowledge of the various psychic powers, supernormal abilities \u2014 iddhividha\u00f1\u0101\u1e47a<\/em>.<\/p>\n\n\n\n

The Kinds of Supernormal Power<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way to wield the various kinds of supernormal power: having been one, they become many; having been many, they become one; they appear and vanish; they go unhindered through walls, through enclosures, through mountains, as though through space; they dive in and out of the earth as though it were water; they walk on water without sinking as though it were earth; seated cross-legged, they travel in space like birds; with their hands they touch and stroke the moon and sun so powerful and mighty; they wield bodily mastery even as far as the Brahma-world. Just as a skilled potter or his apprentice might create and fashion out of well-prepared clay any shape of pot he wished; or just as a skilled ivory-worker or his apprentice might create and fashion out of well-prepared ivory any ivory work of art he wished; or just as a skilled goldsmith or his apprentice might create and fashion out of well-prepared gold any gold work of art he wished; so too, I have proclaimed to my disciples the way to wield the various kinds of supernormal power\u2026 \u2026they wield bodily mastery even as far as the Brahma-world. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n


Knowledge of the divine ear: dibbasota\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The fourth knowledge is the divine ear \u2014 dibbasota\u00f1\u0101\u1e47a<\/em>.<\/p>\n\n\n\n

The Divine Ear Element<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way whereby with the divine ear element, which is purified and surpasses the human, they hear both kinds of sounds, the divine and the human, those that are far as well as near. Just as a vigorous trumpeter might make himself heard without difficulty in the four quarters; so too, I have proclaimed to my disciples the way whereby with the divine ear element\u2026far as well as near. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n


Knowledge of the minds of other beings: cetopariya\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The fifth knowledge is the knowledge of the minds of other beings: cetopariya\u00f1\u0101\u1e47a<\/em>. <\/p>\n\n\n\n

Understanding the Minds of Others<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way to understand the minds of other beings, of other persons, having encompassed them with their own minds. They understand a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; they understand a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; they understand a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; they understand a contracted mind as contracted and a distracted mind as distracted; they understand an exalted mind as exalted and an unexalted mind as unexalted; they understand a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; they understand a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; they understand a liberated mind as liberated and an unliberated mind as unliberated. Just as a man or a woman\u2014young, youthful, and fond of ornaments\u2014on viewing the image of his or her own face in a clean bright mirror or in a bowl of clear water, would know if there were a spot thus: \u2018There is a spot,\u2019 or would know if there were no spot thus: \u2018There is no spot\u2019; so too, I have proclaimed to my disciples the way to understand\u2026an unliberated mind as unliberated. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Knowledge of past lives: pubbeniv\u0101s\u0101nussati\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The sixth of the eight knowledges is at the same time the first of the three higher knowledges \u2014 tevijj\u0101<\/em>. It consists in the recollection of one’s own past existences \u2014 pubbeniv\u0101s\u0101nussati\u00f1\u0101\u1e47a<\/em>.<\/p>\n\n\n\n

The Recollection of Past Lives<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way to recollect their manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: \u2018There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named\u2026and passing away from there, I reappeared here.\u2019 Thus with their aspects and particulars they recollect their manifold past lives. Just as a man might go from his own village to another village and then back again to his own village. He might think: \u2018I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way; and from that village I went to that other village and there I stood in such a way\u2026kept silent in such a way; and from that village I came back again to my own village.\u2019 So too, I have proclaimed to my disciples the way to recollect their manifold lives\u2026Thus with their aspects and particulars they recollect their manifold past lives. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Knowledge of the divine eye: dibbacakkhu\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The seventh of the eight knowledges and the second of the three higher knowledges is the divine eye \u2014 dibbacakkhu\u00f1\u0101\u1e47a<\/em> \u2014 which allows one to see the passing away and re-arising of beings in accordance with their deeds. This knowledge grants direct insight into the workings of kamma: the Buddha sees how, on account of unwholesome conduct, beings are reborn in unfavourable conditions, while wholesome deeds lead to rebirth in favourable conditions.<\/p>\n\n\n\n

The Divine Eye<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way whereby with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. They understand how beings pass on according to their actions thus: \u2018These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.\u2019 Thus with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and they understand how beings pass on according to their actions. Just as though there were two houses with doors and a man with good sight standing there between them saw people entering the houses and coming out and passing to and fro. So too, I have proclaimed to my disciples the way whereby with the divine eye\u2026They understand how beings pass on according to their actions. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Mendicants, suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro.<\/em><\/p>\n\n\n\n

In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn\u2014inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds: \u201cThese dear beings did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they\u2019re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they\u2019re reborn in the ghost realm, the animal realm, or in a place of loss, a bad place, the underworld, hell.\u201d<\/em><\/p>\n\n\n\n

Devad\u016btasutta: Messengers of the Gods (MN 130),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

Knowledge of the destruction of the \u0101savas: \u0101savakkhaya\u00f1\u0101\u1e47a<\/em><\/h4>\n\n\n\n

The last of the group of eight knowledges and the third of the three higher knowledges is the knowledge of the destruction of the \u0101savas<\/em> (influxes, taints, corrupting influences of the mind): \u0101savakkhaya\u00f1\u0101\u1e47a<\/em>. This knowledge encompasses the direct realisation of the Four Noble Truths, through which the \u0101savas<\/em> of sensual desire, becoming, and ignorance are completely eradicated. This is the culmination of the entire holy life.<\/p>\n\n\n\n

The Destruction of the Taints<\/em><\/strong><\/p>\n\n\n\n

\u201cAgain, Ud\u0101yin, I have proclaimed to my disciples the way whereby by realising for themselves with direct knowledge, they here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, so that a man with good sight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting. He might think: \u2018There is this lake, clear, limpid, and undisturbed, and there are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.\u2019 So too, I have proclaimed to my disciples the way whereby by realising for themselves with direct knowledge, they here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.<\/em><\/p>\n\n\n\n

\u201cThis, Ud\u0101yin, is the fifth quality because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.<\/em><\/p>\n\n\n\n

\u201cThese, Ud\u0101yin, are the five qualities because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.\u201d<\/em><\/p>\n\n\n\n

That is what the Blessed One said. The wanderer Ud\u0101yin was satisfied and delighted in the Blessed One\u2019s words.<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

It is important for us to understand that such abilities of the Buddha as the divine eye, the divine ear, and the knowledge of the minds of other beings required him to direct his attention \u2014 they did not operate passively at all times. The Buddha could see the mind of any being if he directed his attention to it, but this does not mean that at every moment of his life he was seeing all the minds of all living beings. The Buddha did not employ such supernormal powers at every moment of his life.<\/p>\n\n\n\n

Virtuous conduct: cara\u1e47a<\/em><\/h4>\n\n\n\n

The term cara\u1e47a<\/em> (conduct) denotes the Buddha’s endowment with s\u012bla<\/em> (moral restraint, virtuous conduct), s\u012blasampanno<\/em> (guarding of the sense doors, moderation in eating, wakefulness, faith, confidence), hiri<\/em> (sense of shame), ottappa<\/em> (fear of wrongdoing), erudition (knowledge of the Dhamma), v\u012brya<\/em> (energy, joyful diligence), mindfulness, wisdom, and also the ability to attain the four jh\u0101nas.<\/p>\n\n\n\n

The Higher Virtue<\/em><\/strong><\/p>\n\n\n\n

\u201cHere, Ud\u0101yin, my disciples esteem me for the higher virtue thus: \u2018The recluse Gotama is virtuous, he possesses the supreme aggregate of virtue.\u2019 This is the first quality because of which my disciples honour, respect, revere, and venerate me, and live in dependence on me, honouring and respecting me.\u201d<\/em><\/p>\n\n\n\n

Mah\u0101sakulud\u0101yisutta: The Greater Discourse to Sakulud\u0101yin (MN 77),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

[Virtuous] conduct should be understood as fifteen things, that is to say: restraint by virtue, guarding of the sense faculties, knowledge of the right amount in eating, devotion to wakefulness, the seven good states, and the four jh\u00e1nas of the fine-material sphere. For it is precisely by means of these fifteen things that a noble disciple conducts himself, that he goes towards the deathless. That is why it is called \u201c[virtuous] conduct,\u201d according as it is said, \u201cHere, Mah\u00e1n\u00e1ma, a noble disciple has virtue\u201d (M I 355), etc, the whole of which should be understood as given in the Middle Fifty [of the Majjhima Nik\u00e1ya].<\/em><\/p>\n\n\n\n

Now, the Blessed One is endowed with these kinds of clear vision and with this conduct as well; hence he is called \u201cendowed with [clear] vision and [virtuous] conduct.\u201d<\/em><\/p>\n\n\n\n

32. Herein, the Blessed One\u2019s possession of clear vision consists in the fulfilment of omniscience (Pa<\/em>\u1e6dis I 131), while his possession of conduct consists in the fulfilment of the great compassion (Pa<\/em>\u1e6dis I 126). He knows through omniscience what is good and harmful for all beings, and through compassion he warns them of harm and exhorts them to do good. That is how he is possessed of clear vision and conduct, which is why his disciples have entered upon the good way instead of entering upon the bad way as the self-mortifying disciples of those who are not possessed of clear vision and conduct have done.<\/em><\/p>\n\n\n\n

Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

\u201cHere the Master\u2019s possession of vision shows the greatness of understanding, and his possession of conduct the greatness of his compassion. It was through understanding that the Blessed One reached the kingdom of the Dhamma, and through compassion that he became the bestower of the Dhamma. It was through understanding that he felt revulsion for the round of rebirths, and through compassion that he bore it. It was through understanding that he fully understood others\u2019 suffering, and through compassion that he undertook to counteract it. It was through understanding that he was brought face to face with Nibb\u00e1na, and through compassion that he attained it. It was through understanding that he himself crossed over, and through compassion that he brought others across. It was through understanding that he perfected the Enlightened One\u2019s state, and through compassion that he perfected the Enlightened One\u2019s task.<\/em><\/p>\n\n\n\n

\u201cOr it was through compassion that he faced the round of rebirths as a Bodhisatta, and through understanding that he took no delight in it. Likewise it was through compassion that he practiced non-cruelty to others, and through understanding that he was himself fearless of others. It was through compassion that he protected others to protect himself, and through understanding that he protected himself to protect others. Likewise it was through compassion that he did not torment others, and through understanding that he did not torment himself; so of the four types of persons beginning with the one who practices for his own welfare (A II 96) he perfected the fourth and best type. Likewise it was through compassion that he became the world\u2019s helper, and through understanding that he became his own helper. It was through compassion that he had humility [as a Bodhisatta], and through understanding that he had dignity [as a Buddha]. Likewise it was through compassion that he helped all beings as a father while owing to the understanding associated with it his mind remained detached from them all, and it was through understanding that his mind remained detached from all dhammas while owing to the compassion associated with it that he was helpful to all beings. For just as the Blessed One\u2019s compassion was devoid of sentimental affection or sorrow, so his understanding was free from the thoughts of \u2018I\u2019 and \u2018mine\u2019\u201d <\/em><\/p>\n\n\n\n

Paramattha-ma\u00f1j\u016bs\u0101, Visuddhimagga A\u1e6d\u1e6dhakath\u0101 192\u2013193 (Mah\u0101 \u1e6cik\u0101),<\/p>\n\n\n\n

from Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

Then \u0100nanda addressed Mah\u0101n\u0101ma the Sakyan:<\/em><\/p>\n\n\n\n

\u201cMah\u0101n\u0101ma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions\u2014blissful meditations in this life that belong to the higher mind\u2014when they want, without trouble or difficulty.<\/em><\/p>\n\n\n\n

And how is a noble disciple accomplished in <\/em>ethics<\/em><\/strong>? It\u2019s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they\u2019ve undertaken. That\u2019s how a noble disciple is ethical.<\/em><\/p>\n\n\n\n

And how does a noble disciple <\/em>guard the sense doors<\/em><\/strong>? When a noble disciple sees a sight with their eyes, they don\u2019t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears \u2026 When they smell an odor with their nose \u2026 When they taste a flavor with their tongue \u2026 When they feel a touch with their body \u2026 When they know an idea with their mind, they don\u2019t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That\u2019s how a noble disciple guards the sense doors.<\/em><\/p>\n\n\n\n

And how does a noble disciple <\/em>eat in moderation<\/em><\/strong>? It\u2019s when a noble disciple reflects rationally on the food that they eat: \u2018Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.\u2019 That\u2019s how a noble disciple eats in moderation.<\/em><\/p>\n\n\n\n

And how is a noble disciple <\/em>dedicated to wakefulness<\/em><\/strong>? It\u2019s when a noble disciple practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion\u2019s posture\u2014on the right side, placing one foot on top of the other\u2014mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That\u2019s how a noble disciple is dedicated to wakefulness.<\/em><\/p>\n\n\n\n

And how does a noble disciple have <\/em>seven good qualities<\/em><\/strong>? It\u2019s when a noble disciple has faith in the Realized One\u2019s awakening: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019<\/em><\/p>\n\n\n\n

They have a <\/em>conscience<\/em><\/strong>. They\u2019re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.<\/em><\/p>\n\n\n\n

They exercise <\/em>prudence<\/em><\/strong>. They\u2019re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.<\/em><\/p>\n\n\n\n

They\u2019re very <\/em>learned<\/em><\/strong>, remembering and keeping what they\u2019ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that\u2019s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.<\/em><\/p>\n\n\n\n

They live with <\/em>energy<\/em><\/strong> roused up for giving up unskillful qualities and embracing skillful qualities. They\u2019re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.<\/em><\/p>\n\n\n\n

They\u2019re <\/em>mindful<\/em><\/strong>. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.<\/em><\/p>\n\n\n\n

They\u2019re <\/em>wise<\/em><\/strong>. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That\u2019s how a noble disciple has seven good qualities.<\/em><\/p>\n\n\n\n

And how does a noble disciple get the <\/em>four absorptions<\/em><\/strong>\u2014blissful meditations in this life that belong to the higher mind\u2014when they want, without trouble or difficulty? It\u2019s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption \u2026 second absorption \u2026 third absorption \u2026 fourth absorption. That\u2019s how a noble disciple gets the four absorptions\u2014blissful meditations in this life that belong to the higher mind\u2014when they want, without trouble or difficulty.<\/em><\/p>\n\n\n\n

When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions\u2014blissful meditations in this life that belong to the higher mind\u2014when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke. Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn\u2019t wish, \u2018If only my chicks could break out of the eggshell with their claws and beak and hatch safely!\u2019 Still they can break out and hatch safely.<\/em><\/p>\n\n\n\n

In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.<\/em><\/p>\n\n\n\n

Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. \u2026 And so they recollect their many kinds of past lives, with features and details. This is their first breaking out, like a chick from an eggshell.<\/em><\/p>\n\n\n\n

Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn\u2014inferior and superior, beautiful and ugly, in a good place or a bad place. \u2026 They understand how sentient beings pass on according to their deeds. This is their second breaking out, like a chick from an eggshell.<\/em><\/p>\n\n\n\n

Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is their third breaking out, like a chick from an eggshell.<\/em><\/p>\n\n\n\n

A noble disciple\u2019s conduct includes the following: being accomplished in ethics, guarding the sense doors, moderation in eating, being dedicated to wakefulness, having seven good qualities, and getting the four absorptions when they want, without trouble or difficulty.<\/em><\/p>\n\n\n\n

A noble disciple\u2019s knowledge includes the following: recollecting their past lives, clairvoyance that is purified and superhuman, and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.<\/em><\/p>\n\n\n\n

This noble disciple is said to be \u2018accomplished in knowledge\u2019, and also \u2018accomplished in conduct\u2019, and also \u2018accomplished in knowledge and conduct\u2019.<\/em><\/p>\n\n\n\n

And the divinity Sana\u1e45kum\u0101ra also spoke this verse:<\/em><\/p>\n\n\n\n

\u2018The aristocrat is best among people<\/em><\/p>\n\n\n\n

who take clan as the standard.<\/em><\/p>\n\n\n\n

But one accomplished in knowledge and conduct<\/em><\/p>\n\n\n\n

is best among gods and humans.\u2019<\/em><\/p>\n\n\n\n

And that verse was well sung by the Divinity Sana\u1e45kum\u0101ra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.\u201d<\/em><\/p>\n\n\n\n

Sekhasutta: A Trainee (MN 53), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

The quality of sugato<\/h3>\n\n\n\n

Sugato<\/em> means that the Buddha attained enlightenment by the Supreme Path as samm\u0101sambuddho<\/em> \u2014 the self-enlightened Buddha.<\/p>\n\n\n\n

This quality also refers to the right speech of the Buddha. The Buddha never speaks falsehood, even in order to help others. The Buddha and the arahants speak only the truth. And the Buddha knows the right moment for this.<\/p>\n\n\n\n

So too, Prince, <\/em><\/p>\n\n\n\n

such speech as a Tath\u0101gata knows does not represent what is, does not accord with reality, and is unconnected with good, which speech is also unwelcome and disagreeable to others: such speech a <\/em>Tath\u0101gata<\/em><\/strong> <\/em>does not utter<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Such speech as a Tath\u0101gata knows does represent what is, does accord with reality, but is unconnected with good, and which speech is also unwelcome and disagreeable to others: such speech a <\/em>Tath\u0101gata<\/em><\/strong> <\/em>does not utter<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Such speech as a Tath\u0101gata knows does represent what is, does accord with reality, and is connected with good, but which speech is unwelcome and disagreeable to others: a <\/em>Tath\u0101gata<\/em><\/strong> <\/em>knows the time to use that speech<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Such speech as a Tath\u0101gata knows does not represent what is, does not accord with reality, and is unconnected with good, but which speech is welcome and agreeable to others: such speech a <\/em>Tath\u0101gata does not utter<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Such speech as a Tath\u0101gata knows does represent what is, does accord with reality, but is unconnected with good, and which speech is welcome and agreeable to others: such speech a <\/em>Tath\u0101gata does not utter<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Such speech as a Tath\u0101gata knows does represent what is, does accord with reality, and is connected with good, and which speech is welcome and agreeable to others: a <\/em>Tath\u0101gata knows the time to use that speech<\/em><\/strong>. <\/em><\/p>\n\n\n\n

Why is that? Because a Tath\u0101gata has pity on beings.<\/em><\/p>\n\n\n\n

Abhayar\u0101jakum\u0101rasutta: To Prince Abhaya (MN 58),<\/a><\/p>\n\n\n\n

translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

\u201cBut, Master \u0100nanda, when a bhikkhu is an Arahant with the taints exhausted and he has lived the life, done what was to be done, laid down the burden, reached the highest goal, destroyed the fetters of being, and through right knowledge is liberated, would he indulge in sensual desires?\u201d<\/em><\/p>\n\n\n\n

\u201cSandaka, when a bhikkhu is an Arahant with the taints exhausted\u2026 and through right knowledge is liberated, he is incapable of transgression in five instances. A bhikkhu whose taints are exhausted is incapable of purposely depriving a living being of life; he is incapable of taking what is not given, in other words, stealing; he is incapable of indulging in sexual intercourse; he is incapable of knowingly speaking falsehood; he is incapable of indulging sensual desires, laying up a store as formerly in lay life. When a bhikkhu is an Arahant with taints exhausted, and has lived the life, done what was to be done, laid down the burden, reached the highest goal, destroyed the fetters of being, and through right knowledge is liberated, he is incapable of transgression in these five instances.\u201d<\/em><\/p>\n\n\n\n

\u201cBut, Master \u0100nanda, when a bhikkhu is Arahant\u2026 and with right knowledge is liberated, whether he is walking or standing or sleeping or waking, are his knowledge and vision that his taints are exhausted continuously, unceasingly maintained?\u201d<\/em><\/p>\n\n\n\n

\u201cAs to that, Sandaka, I shall give you a simile, for some wise men understand by means of a simile the meaning of what is said. Suppose a man\u2019s hands and feet were cut off, does he, whether he is walking or standing or sleeping or waking, know: \u2018My hands and feet are cut off\u2019, continuously, unceasingly, or does he know: \u2018My hands and feet are cut off\u2019 when he reviews the fact?\u201d<\/em><\/p>\n\n\n\n

\u201cThe man, Master \u0100nanda, does not know: \u2018My hands and feet are cut off\u2019 continuously, unceasingly. On the contrary, he knows: \u2018My hands and feet are cut off\u2019 when he reviews the fact.\u201d<\/em><\/p>\n\n\n\n

\u201cSo too, Sandaka, when a bhikkhu is an Arahant\u2026 and with right knowledge is liberated, whether he is walking or standing or sleeping or waking, his knowledge and vision that his taints are exhausted are not continuously and unceasingly maintained. On the contrary he knows: \u2018My taints are exhausted\u2019 when he reviews the fact.\u201d<\/em><\/p>\n\n\n\n

Sandakasutta: To Sandaka (MN 76),<\/a><\/p>\n\n\n\n

translation by Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

The quality of lokavid\u016b<\/h3>\n\n\n\n

The Buddha is the knower of the worlds \u2014 lokavid\u016b<\/em>. Loka<\/em> means world; vid\u016b<\/em> means knows.<\/p>\n\n\n\n

In Buddhism there are three descriptions of the world.<\/p>\n\n\n\n

Ok\u0101saloka<\/h4>\n\n\n\n

Ok\u0101saloka<\/em> is the world that exists in space. As we commonly say, this is our planet, other planets, suns. The Buddha says that there are other universes \u2014 in P\u0101li these are called cakkav\u0101\u1e37a<\/em>, world-systems. Worlds are grouped in thousands \u2014 this is sahassadh\u0101 loko<\/em>, a system of a thousand worlds, or a minor thousandfold world-system. These in turn are also grouped in thousands \u2014 this is sahass\u012b c\u016b\u1e37anik\u0101 lokadh\u0101tu<\/em>, the middling thousandfold world-system. And so they continue to group further, as described in the Abhibhu Sutta<\/em> (AN 3.80<\/a>). The Buddha also said that between the worlds lies a great darkness. And these worlds are without end.<\/p>\n\n\n\n

Such a world has no edge.<\/p>\n\n\n\n

\u201c\u0100nanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of God\u0101var\u012b, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, a thousand realms of the gods of the four great kings, a thousand realms of the gods of the thirty-three, of the gods of Yama, of the joyful gods, of the gods who love to create, of the gods who control what is created by others, and a thousand realms of divinity. This is called a thousandfold lesser world system, a \u2018galaxy\u2019.<\/em><\/p>\n\n\n\n

A world system that extends for a thousand galaxies is called a millionfold middling world system, a \u2018galactic cluster\u2019.<\/em><\/p>\n\n\n\n

A world system that extends for a thousand galactic clusters is called a billionfold great world system, a \u2018galactic supercluster\u2019.<\/em><\/p>\n\n\n\n

If he wished, \u0100nanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.\u201d<\/em><\/p>\n\n\n\n

\u201cBut how would the Buddha make his voice heard so far?\u201d<\/em><\/p>\n\n\n\n

\u201cFirst, \u0100nanda, a Realized One would fill the galactic supercluster with light. When sentient beings saw the light, the Realized One would project his call so that they\u2019d hear the sound. That\u2019s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.\u201d<\/em><\/p>\n\n\n\n

C\u016b\u1e37anik\u0101sutta: Lesser (AN 3.80), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

\u201cBhikkhus, there are world interstices, vacant and abysmal regions of blinding darkness and gloom, where the light of the sun and moon, so powerful and mighty, does not reach.\u201d<\/em><\/p>\n\n\n\n

When this was said, a certain bhikkhu said to the Blessed One: \u201cThat darkness, venerable sir, is indeed great; that darkness is indeed very great. But is there, venerable sir, any other darkness greater and more frightful than that one?\u201d<\/em><\/p>\n\n\n\n

\u201cThere is, bhikkhu.\u201d<\/em><\/p>\n\n\n\n

\u201cBut what, venerable sir, is that darkness greater and more frightful than that one?\u201d<\/em><\/p>\n\n\n\n

\u201cThose ascetics and brahmins, bhikkhu, who do not understand as it really is: \u2018This is suffering\u2019; who do not understand as it really is: \u2018This is the origin of suffering\u2019; who do not understand as it really is: \u2018This is the cessation of suffering\u2019; who do not understand as it really is: \u2018This is the way leading to the cessation of suffering\u2019\u2014they delight in volitional formations that lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to aging, generate volitional formations that lead to death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they tumble into the darkness of birth, tumble into the darkness of aging, tumble into the darkness of death, tumble into the darkness of sorrow, lamentation, pain, displeasure, and despair. They are not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.<\/em><\/p>\n\n\n\n

\u201cBut, bhikkhu, those ascetics and brahmins who understand as it really is: \u2018This is suffering\u2019 \u2026 \u2018This is the way leading to the cessation of suffering\u2019\u2014they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to birth, nor generate volitional formations that lead to aging, nor generate volitional formations that lead to death, nor generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they do not tumble into the darkness of birth, nor tumble into the darkness of aging, nor tumble into the darkness of death, nor tumble into the darkness of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.<\/em><\/p>\n\n\n\n

\u201cTherefore, bhikkhus, an exertion should be made to understand: \u2018This is suffering.\u2019\u2026 An exertion should be made to understand: \u2018This is the way leading to the cessation of suffering.\u2019\u201d<\/em><\/p>\n\n\n\n

Andhak\u0101rasutta: Darkness (SN 56.46),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Sattaloka<\/h4>\n\n\n\n

The second sense is sattaloka<\/em> \u2014 the world of beings.<\/p>\n\n\n\n

We are all human beings, and we exist in the human world. A cat may be sitting beside us \u2014 and it will be in a different world, in the cat’s world. And right alongside us there may be hungry ghosts, there may be gods and other beings \u2014 but we do not see them, and they too have their own worlds.<\/p>\n\n\n\n

Why do we humans share one world? Because we share the same fruits of kamma: we have the same eyes perceiving the same colours, the same ears \u2014 we perceive the same sounds \u2014 and so forth. We have human sense faculties.<\/p>\n\n\n\n

Here a cat sits with us, and for us there is a cat \u2014 but for the cat there are no humans, no monastery. What they see, what they think \u2014 only they know. We can never come to know or understand this. They perceive the world in an entirely different way. For them there may exist other colours, other tastes, other smells. Food that is delicious to a cat may be repulsive to us, and we do not know what tastes that food holds for it.<\/p>\n\n\n\n

Hungry ghosts see in an entirely different way: they have their own kind of eyes on account of their kamma. There are hungry ghosts who cannot see water. They are tormented by thirst, yet when they approach a river \u2014 there is no water there. Or the water is there, but they cannot scoop it up, cannot drink it. For them there may be no doors or walls \u2014 they can pass right through them, because they exist in a different world.<\/p>\n\n\n\n

There are also divine realms where the gods are nourished by fragrances, and divine realms where the gods are nourished by joy. And there are hells where beings experience immense physical pain without cease. All of these are worlds. They are not merely states of mind \u2014 they are worlds, worlds where beings are born and die.<\/p>\n\n\n\n

\u201cMendicants, there are five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods. These are the five destinations.<\/em><\/p>\n\n\n\n

To give up these five destinations you should develop the four kinds of mindfulness meditation. What four? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings \u2026 They meditate observing an aspect of the mind \u2026 They meditate observing an aspect of principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.\u201d<\/em><\/p>\n\n\n\n

Gatisutta: Places of Rebirth (AN 9.68), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

\u201cBhikkhus, there exists a hell named the Great Conflagration. There, whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear \u2026 Whatever odour one smells with the nose \u2026 Whatever taste one savours with the tongue \u2026 Whatever tactile object one feels with the body \u2026 Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable.\u201d<\/em><\/p>\n\n\n\n

When this was said, a certain bhikkhu said to the Blessed One: \u201cThat conflagration, venerable sir, is indeed terrible; that conflagration is indeed very terrible. But is there, venerable sir, any other conflagration more terrible and frightful than that one?\u201d<\/em><\/p>\n\n\n\n

\u201cThere is, bhikkhu.\u201d<\/em><\/p>\n\n\n\n

\u201cBut what, venerable sir, is that conflagration more terrible and frightful than that one?\u201d<\/em><\/p>\n\n\n\n

\u201cThose ascetics or brahmins, bhikkhu, who do not understand as it really is: \u2018This is suffering\u2019 \u2026 \u2018This is the way leading to the cessation of suffering\u2019\u2014they delight in volitional formations that lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to aging, generate volitional formations that lead to death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they are burnt by the conflagration of birth, burnt by the conflagration of aging, burnt by the conflagration of death, burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.<\/em><\/p>\n\n\n\n

\u201cBut, bhikkhu, those ascetics and brahmins who understand as it really is: \u2018This is suffering\u2019 \u2026 \u2018This is the way leading to the cessation of suffering\u2019\u2014they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to birth, nor generate volitional formations that lead to aging, nor generate volitional formations that lead to death, nor generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they are not burnt by the conflagration of birth, nor burnt by the conflagration of aging, nor burnt by the conflagration of death, nor burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.<\/em><\/p>\n\n\n\n

\u201cTherefore, bhikkhus, an exertion should be made to understand: \u2018This is suffering.\u2019\u2026 An exertion should be made to understand: \u2018This is the way leading to the cessation of suffering.\u2019\u201d<\/em><\/p>\n\n\n\n

Mah\u0101pari\u1e37\u0101hasutta: The Great Conflagration (SN 56.43),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Hell<\/em><\/strong><\/p>\n\n\n\n

Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they\u2019re reborn in a place of loss, a bad place, the underworld, hell.<\/em><\/p>\n\n\n\n

And if there\u2019s anything of which it may be rightly said that it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. So much so that it\u2019s not easy to give a simile for how painful hell is.\u201d<\/em><\/p>\n\n\n\n

When he said this, one of the mendicants asked the Buddha, \u201cBut sir, is it possible to give a simile?\u201d<\/em><\/p>\n\n\n\n

\u201cIt\u2019s possible,\u201d said the Buddha.<\/em><\/p>\n\n\n\n

\u201cSuppose they arrest a bandit, a criminal and present him to the king, saying, \u2018Your Majesty, this is a bandit, a criminal. Punish him as you will.\u2019 The king would say, \u2018Go, my men, and strike this man in the morning with a hundred spears!\u2019 The king\u2019s men did as they were told. Then at midday the king would say, \u2018Look here, how is that man?\u2019 \u2018He\u2019s still alive, Your Majesty.\u2019 The king would say, \u2018Go, my men, and strike this man in the midday with a hundred spears!\u2019 The king\u2019s men did as they were told. Then late in the afternoon the king would say, \u2018Look here, how is that man?\u2019 \u2018He\u2019s still alive, Your Majesty.\u2019 The king would say, \u2018Go, my men, and strike this man in the late afternoon with a hundred spears!\u2019 The king\u2019s men did as they were told.<\/em><\/p>\n\n\n\n

What do you think, mendicants? Would that man experience pain and distress from being struck with three hundred spears?\u201d<\/em><\/p>\n\n\n\n

\u201cSir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!\u201d<\/em><\/p>\n\n\n\n

Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, \u201cWhat do you think, mendicants? Which is bigger: the stone the size of my palm that I\u2019ve picked up, or the Himalayas, the king of mountains?\u201d<\/em><\/p>\n\n\n\n

\u201cSir, the stone you\u2019ve picked up is tiny. Compared to the Himalayas, it doesn\u2019t count, it\u2019s not worth a fraction, there\u2019s no comparison.\u201d<\/em><\/p>\n\n\n\n

\u201cIn the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn\u2019t count, it\u2019s not worth a fraction, there\u2019s no comparison.<\/em><\/p>\n\n\n\n

The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they feel painful, sharp, severe, acute feelings\u2014but they don\u2019t die until that bad deed is eliminated.<\/em><\/p>\n\n\n\n

The wardens of hell throw them down and hack them with axes. \u2026<\/em><\/p>\n\n\n\n

They hang them upside-down and hack them with hatchets. \u2026<\/em><\/p>\n\n\n\n

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. \u2026<\/em><\/p>\n\n\n\n

They make them climb up and down a huge mountain of burning coals, blazing and glowing. \u2026<\/em><\/p>\n\n\n\n

The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing. There they\u2019re seared in boiling scum, and they\u2019re swept up and down and round and round. And there they feel painful, sharp, severe, acute feelings\u2014but they don\u2019t die until that bad deed is eliminated.<\/em><\/p>\n\n\n\n

The wardens of hell toss them in the Great Hell. Now, about that Great Hell:<\/em><\/p>\n\n\n\n

\u2018Four are its corners, four its doors,<\/em><\/p>\n\n\n\n

neatly divided section by section.<\/em><\/p>\n\n\n\n

Surrounded by an iron wall,<\/em><\/p>\n\n\n\n

of iron is its roof.<\/em><\/p>\n\n\n\n

The ground is even made of iron,<\/em><\/p>\n\n\n\n

it burns with fierce fire.<\/em><\/p>\n\n\n\n

The heat forever radiates<\/em><\/p>\n\n\n\n

a hundred leagues around.\u2019<\/em><\/p>\n\n\n\n

I could tell you many different things about hell. So much so that it\u2019s not easy to completely describe the suffering in hell.<\/em><\/p>\n\n\n\n

Animal realm<\/em><\/strong><\/p>\n\n\n\n

There are, mendicants, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.<\/em><\/p>\n\n\n\n

There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, \u2018There we\u2019ll eat! There we\u2019ll eat!\u2019 It\u2019s like when brahmins smell a burnt offering, they run to it, thinking, \u2018There we\u2019ll eat! There we\u2019ll eat!\u2019 In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, \u2018There we\u2019ll eat! There we\u2019ll eat!\u2019 And what animals feed on dung? Chickens, pigs, hounds, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.<\/em><\/p>\n\n\n\n

There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.<\/em><\/p>\n\n\n\n

There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, dolphins, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.<\/em><\/p>\n\n\n\n

There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.<\/em><\/p>\n\n\n\n

I could tell you many different things about the animal realm. So much so that it\u2019s not easy to completely describe the suffering in the animal realm.<\/em><\/p>\n\n\n\n

Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years.<\/em><\/p>\n\n\n\n

What do you think, mendicants? Would that one-eyed turtle still poke its neck through the hole in that yoke?\u201d<\/em><\/p>\n\n\n\n

\u201cNo, sir. Only after a very long time, sir, if ever.\u201d<\/em><\/p>\n\n\n\n

\u201cThat one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say. Why is that? Because in that place there\u2019s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak.<\/em><\/p>\n\n\n\n

And suppose that fool, after a very long time, returned to the human realm. They\u2019d be reborn in a low class family\u2014a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they\u2019d be ugly, unsightly, deformed, sickly\u2014one-eyed, crippled, lame, or half-paralyzed. They don\u2019t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they\u2019re reborn in a place of loss, a bad place, the underworld, hell.<\/em><\/p>\n\n\n\n

Suppose a gambler were to lose his wife and child, all his property, and then get thrown in jail with his first losing hand. Such a losing hand is trivial compared to the losing hand whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the total fulfillment of the fool\u2019s level.<\/em><\/p>\n\n\n\n

B\u0101lapa\u1e47\u1e0ditasutta: The Foolish and the Astute (MN 129),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

We are, in truth, fortunate beings \u2014 ours is a fortunate birth. We are joyful beings, happy beings. There is a great deal for us to rejoice in; we have simply forgotten this. We have safety, comfort, protection \u2014 we already have so very much, and we have forgotten it entirely. Look at animals in the wild \u2014 they live by two laws: fear and hunger. And perhaps desire as well.<\/p>\n\n\n\n

We live differently, and we do not even know how happy we are. And we live in the time of the Buddha! In a time when the road to Nibb\u0101na is still open, when the Dhamma has not yet been forgotten, when the Teaching has not yet been lost.<\/p>\n\n\n\n

My teacher says that people dream of winning the lottery, yet do not understand what lottery they have already won. We were born in the time of the Buddha! This is an extraordinary rarity \u2014 we cannot even begin to imagine how rare and precious such a birth is, how rare an encounter with the Dhamma is.<\/p>\n\n\n\n

\u201cBhikkhus, suppose that this great earth had become one mass of water, and a man would throw a yoke with a single hole upon it. An easterly wind would drive it westward; a westerly wind would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northward. There was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?\u201d<\/em><\/p>\n\n\n\n

\u201cIt would be by chance, venerable sir, that that blind turtle, coming to the surface once every hundred years, would insert its neck into that yoke with a single hole.\u201d<\/em><\/p>\n\n\n\n

\u201cSo too, bhikkhus, it is by chance that one obtains the human state; by chance that a Tathagata, an Arahant, a Perfectly Enlightened One arises in the world; by chance that the Dhamma and Discipline proclaimed by the Tathagata shines in the world.<\/em><\/p>\n\n\n\n

\u201cYou have obtained that human state, bhikkhus; a Tathagata, an Arahant, a Perfectly Enlightened One has arisen in the world; the Dhamma and Discipline proclaimed by the Tathagata shines in the world.<\/em><\/p>\n\n\n\n

\u201cTherefore, bhikkhus, an exertion should be made to understand: \u2018This is suffering.\u2019\u2026 An exertion should be made to understand: \u2018This is the way leading to the cessation of suffering.\u2019\u201d<\/em><\/p>\n\n\n\n

Dutiyachigga\u1e37ayugasutta: Yoke with a Hole (SN 56.48),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: \u201cWhat do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?\u201d<\/em><\/p>\n\n\n\n

\u201cSir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn\u2019t count, there\u2019s no comparison, it\u2019s not worth a fraction.\u201d<\/em><\/p>\n\n\n\n

\u201cIn the same way, the sentient beings reborn as humans are few, while those not reborn as humans are many. Why is that? It\u2019s because they haven\u2019t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.<\/em><\/p>\n\n\n\n

That\u2019s why you should practice\u2026\u201d<\/em><\/p>\n\n\n\n

A\u00f1\u00f1atrasutta: Not Human (SN 56.61),<\/em><\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/em><\/a><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell are many \u2026\u201d (<\/em>SN 56.102<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many \u2026\u201d (<\/em>SN 56.103<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the ghost realm are many \u2026\u201d (<\/em>SN 56.104<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.105<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.108<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.111<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.114<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.117<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.120<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.123<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d (<\/em>SN 56.126<\/em><\/a>)<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the animal realm are many.\u201d (<\/em>SN 56.129<\/em><\/a>)<\/em><\/p>\n\n\n\n

translations by Ven. Bhikkhu Sujato<\/em><\/p>\n\n\n\n

\u201cJust as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings reborn as humans are few, while those not reborn as humans are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings reborn in civilized countries are few, while those reborn in the borderlands, among uneducated foreigners, are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, while the sentient beings who are witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who get to see a Realized One are few, while those who don\u2019t get to see a Realized One are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don\u2019t get to hear the teaching and training proclaimed by a Realized One are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who remember the teachings they hear are few, while those who don\u2019t remember the teachings are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don\u2019t examine the meaning of the teachings are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who understand the meaning and the teaching and practice in line with the teaching are few, while those who understand the meaning and the teaching but don\u2019t practice in line with the teaching are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don\u2019t strive effectively are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don\u2019t gain immersion, don\u2019t gain unification of mind relying on letting go are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who get the best food and flavors are few, while those who don\u2019t get the best food and flavors, but get by with scraps in an alms bowl are many.<\/em><\/p>\n\n\n\n

\u2026 so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, while the sentient beings who don\u2019t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many.<\/em><\/p>\n\n\n\n

So you should train like this: \u2018We will get the essence of the meaning, the essence of the teaching, the essence of freedom.\u2019 That\u2019s how you should train.\u201d<\/em><\/p>\n\n\n\n

\u201cJust as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

\u201c\u2026 the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.\u201d<\/em><\/p>\n\n\n\n

AN 1.333\u2013377, translation by Ven. Bhikkhu Sujato<\/em>
<\/em><\/a><\/p>\n\n\n\n

\u201cBhikkhus, suppose a man were to cut up whatever grass, sticks, branches, and foliage there is in this Jambudipa and collect them into a single heap. Having done so, he would impale the large creatures in the ocean on the large stakes, the middle-sized creatures on the middle-sized stakes, and the small creatures on the small stakes. Still, bhikkhus, the gross creatures in the ocean would not be exhausted even after all the grass, sticks, branches, and foliage in Jambudipa had been used up and exhausted. The small creatures in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? Because of the minuteness of their bodies.<\/em><\/p>\n\n\n\n

\u201cSo vast, bhikkhus, is the plane of misery. The person who is accomplished in view, freed from that vast plane of misery, understands as it really is: \u2018This is suffering.\u2019\u2026 \u2018This is the way leading to the cessation of suffering.\u2019<\/em><\/p>\n\n\n\n

\u201cTherefore, bhikkhus, an exertion should be made to understand: \u2018This is suffering.\u2019\u2026 An exertion should be made to understand: \u2018This is the way leading to the cessation of suffering.\u2019\u201d<\/em><\/p>\n\n\n\n

P\u0101\u1e47asutta: Creatures (SN 56.36), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

And there are many such worlds. This is what is called sattaloka<\/em> \u2014 the world of beings. The Buddha describes the world not as space, but as beings see it, hear it, and so forth.<\/p>\n\n\n\n

Sa\u1e45kh\u0101raloka<\/h4>\n\n\n\n

The third sense of the world is sa\u1e45kh\u0101raloka<\/em> \u2014 the world of formations, of mental formations. Here we can say that each person has their own world. Each one perceives and experiences everything in their own way. The Buddha explains in great detail precisely how, on account of our ignorance, the world arises, how the world exists, and how the world ceases. And the causes of the arising of the world.<\/p>\n\n\n\n

\u201cFriends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: \u2018Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering,\u2019 I understand the detailed meaning of this synopsis as follows: That in the world by which one is a perceiver of the world, a conceiver of the world\u2014this is called the world in the Noble One\u2019s Discipline. And what, friends, is that in the world by which one is a perceiver of the world, a conceiver of the world? The eye is that in the world by which one is a perceiver of the world, a conceiver of the world . The ear \u2026 The nose \u2026 The tongue \u2026 The body \u2026 The mind is that in the world by which one is a perceiver of the world, a conceiver of the world. That in the world by which one is a perceiver of the world, a conceiver of the world\u2014this is called the world in the Noble One\u2019s Discipline.<\/em><\/p>\n\n\n\n

\u201cFriends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: \u2018Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering,\u2019 I understand the meaning of this synopsis in detail to be thus. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.\u201d<\/em><\/p>\n\n\n\n

Lokantagamanasutta: Going to the End of the World (SN 35.116),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

You see, the Buddha knows the world \u2014 and it is for this reason that he is lokavid\u016b<\/em>, the knower of the worlds.<\/p>\n\n\n\n

At S\u0101vatth\u012b.<\/em><\/p>\n\n\n\n

Standing to one side, the godling Rohitassa said to the Buddha:<\/em><\/p>\n\n\n\n

\u201cSir, is it possible to know or see or reach the end of the world by traveling to a place where there\u2019s no being born, growing old, dying, passing away, or being reborn?\u201d<\/em><\/p>\n\n\n\n

\u201cReverend, I say it\u2019s not possible to know or see or reach the end of the world by traveling to a place where there\u2019s no being born, growing old, dying, passing away, or being reborn.\u201d<\/em><\/p>\n\n\n\n

\u201cIt\u2019s incredible, sir, it\u2019s amazing, how well said this was by the Buddha.<\/em><\/p>\n\n\n\n

Once upon a time, I was a seer called Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: \u2018I will reach the end of the world by traveling.\u2019 Having such speed and stride, I traveled for my whole lifespan of a hundred years\u2014pausing only to eat and drink, go to the toilet, and sleep to dispel weariness\u2014and I passed away along the way, never reaching the end of the world.<\/em><\/p>\n\n\n\n

It\u2019s incredible, sir, it\u2019s amazing, how well said this was by the Buddha. \u2018Reverend, I say it\u2019s not possible to know or see or reach the end of the world by traveling to a place where there\u2019s no being born, growing old, dying, passing away, or being reborn.\u2019\u201d<\/em><\/p>\n\n\n\n

\u201cBut Reverend, I also say there\u2019s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.<\/em><\/p>\n\n\n\n

The end of the world can never<\/em><\/p>\n\n\n\n

be reached by traveling.<\/em><\/p>\n\n\n\n

But without reaching the end of the world,<\/em><\/p>\n\n\n\n

there\u2019s no release from suffering.<\/em><\/p>\n\n\n\n

So an intelligent person, understanding the world,<\/em><\/p>\n\n\n\n

has completed the spiritual journey<\/em><\/p>\n\n\n\n

and gone to the end of the world.<\/em><\/p>\n\n\n\n

Assuaged, knowing the end of the world,<\/em><\/p>\n\n\n\n

they do not hope for this world or the next.\u201d<\/em><\/p>\n\n\n\n

Rohitassasutta: With Rohitassa (SN 2.26),<\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

The quality of anuttaro purisadammas\u0101rathi<\/h3>\n\n\n\n

The quality of anuttaro purisadammas\u0101rathi<\/em> is sometimes described as two qualities, but more often as one.<\/p>\n\n\n\n

Anuttaro<\/em> means incomparable. No human being, no deity, or any other being can be placed on an equal footing with the Buddha. It is for this reason that the Buddha is anuttaro<\/em> \u2014 the incomparable.<\/p>\n\n\n\n

If you have an altar, do not place anyone at the same level as the image of the Buddha. The Buddha must be above all others, for he is anuttaro<\/em> \u2014 the incomparable.<\/p>\n\n\n\n

(1) \u201cCund\u012b, to whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient, non-percipient, or neither percipient nor non-percipient, the Tath\u0101gata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em><\/p>\n\n\n\n

(2) \u201cTo whatever extent, Cund\u012b, there are phenomena that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em><\/p>\n\n\n\n

(3) \u201cTo whatever extent, Cund\u012b, there are phenomena whether conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibb\u0101na. Those who have confidence in the Dhamma, in dispassion, have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em><\/p>\n\n\n\n

(4) \u201cTo whatever extent, Cund\u012b, there are Sa\u1e45ghas or groups, the Sa\u1e45gha of the Tath\u0101gata\u2019s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals\u2014this Sa\u1e45gha of the Blessed One\u2019s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Sa\u1e45gha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em><\/p>\n\n\n\n

(5) \u201cTo whatever extent, Cund\u012b, there is virtuous behavior, the virtuous behavior loved by the noble ones is declared the foremost among them, that is, when it is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. Those who fulfill the virtuous behavior loved by the noble ones fulfill the foremost, and for those who fulfill the foremost, the result is foremost.\u201d<\/em><\/p>\n\n\n\n

Cund\u012bsutta: Cund\u012b (AN 5.32), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

The quality of purisadammas\u0101rathi<\/em> means that the Buddha is the tamer of those who are in need of taming. The Buddha tamed A\u1e45gulim\u0101la and tamed the intoxicated elephant N\u0101\u1e37\u0101giri.<\/p>\n\n\n\n

I have a much simpler description for you: the Buddha has tamed us.<\/p>\n\n\n\n

Here I am \u2014 a monk. Who tamed me? The Buddha. If there were some state laws forbidding marriage and compelling one to live in a monastery, to wear only the civara (robe), to live on alms \u2014 I would not do any of it. It is impossible to compel a person to follow all of this.<\/p>\n\n\n\n

And yet people want to know how to observe their precepts correctly, even in the smallest details \u2014 how not to kill insects, and so forth. The Buddha has tamed us all! We heard the Dhamma of the Buddha, and now we have no wish to cause harm to anyone. We have no wish to steal, no wish to kill, no wish to break our precepts.<\/p>\n\n\n\n

Consider how many people throughout the world, across all of time, have taken Refuge, taken monastic vows, and gone forth into the homeless life. How many people in the world strive to observe their precepts and to do no evil. All of this is because the Buddha has tamed us!<\/p>\n\n\n\n

And so the Buddha is anuttaro purisadammas\u0101rathi<\/em> \u2014 the incomparable tamer of those who are to be tamed. The Buddha has opened the door for us, and now we ourselves must walk through it.<\/p>\n\n\n\n

The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those fit for training.<\/em><\/p>\n\n\n\n

Sa\u1e37\u0101yatanavibha\u1e45gasutta: The Analysis of the Six Sense Fields (MN 137), <\/a><\/p>\n\n\n\n

translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

The Buddha explained the Dhamma. If a person hears the Dhamma, lends an ear to the Dhamma, and follows the Dhamma \u2014 they change. This is not some sorcery of the Buddha’s; it is we ourselves who do this. If we ourselves do not wish it \u2014 we will never walk this road.<\/p>\n\n\n\n

Even in the time of the Buddha there were people who criticised him. Women feared the Buddha, because wherever he went, vast numbers of men would follow in his wake and become monks. People thought it was some kind of sorcery. But what the Buddha was actually doing was explaining the Dhamma. When a person understands the Dhamma, they begin to live rightly. And when a person lives rightly, they themselves feel better \u2014 whether they live a lay life or a monastic one. They become more calm, more joyful. They become more beneficial \u2014 both to themselves and to others. And it is for this reason that people choose such a life! Such a person is precisely the kind of being who is fit to be tamed.<\/p>\n\n\n\n

And so the Buddha is the great tamer of beings who are fit to be tamed.<\/p>\n\n\n\n

\u201cHouseholders, there are these five drawbacks for an unethical person because of their failure in ethics. What five?<\/em><\/p>\n\n\n\n

    \n
  1. Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback for an unethical person because of their failure in ethics.<\/em><\/li>\n\n\n\n
  2. Furthermore, an unethical person gets a bad reputation. This is the second drawback.<\/em><\/li>\n\n\n\n
  3. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it\u2019s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.<\/em><\/li>\n\n\n\n
  4. Furthermore, an unethical person feels lost when they die. This is the fourth drawback.<\/em><\/li>\n\n\n\n
  5. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.<\/em><\/li>\n<\/ol>\n\n\n\n

    These are the five drawbacks for an unethical person because of their failure in ethics.<\/em><\/p>\n\n\n\n

    There are these five benefits for an ethical person because of their accomplishment in ethics. What five?<\/em><\/p>\n\n\n\n

      \n
    1. Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.<\/em><\/li>\n\n\n\n
    2. Furthermore, an ethical person gets a good reputation. This is the second benefit.<\/em><\/li>\n\n\n\n
    3. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it\u2019s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.<\/em><\/li>\n\n\n\n
    4. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.<\/em><\/li>\n\n\n\n
    5. Furthermore, when an ethical person\u2019s body breaks up, after death, they\u2019re reborn in a good place, a heavenly realm. This is the fifth benefit.<\/em><\/li>\n<\/ol>\n\n\n\n

      These are the five benefits for an ethical person because of their accomplishment in ethics.\u201d<\/em><\/p>\n\n\n\n

      Mah\u0101parinibb\u0101nasutta: The Great Discourse on the Buddha\u2019s Extinguishment (DN 16),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

      (1) \u201cBrahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the Dhamma is directly visible\u2026.<\/em><\/p>\n\n\n\n

      (2) \u201cOne full of hate, overcome by hatred, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible\u2026.<\/em><\/p>\n\n\n\n

      (3) \u201cOne who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.\u201d<\/em><\/p>\n\n\n\n

      A\u00f1\u00f1atarabr\u0101hma\u1e47asutta: A Certain Brahmin (AN 3.53),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

      (1) \u201cBrahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibb\u0101na is directly visible.<\/em><\/p>\n\n\n\n

      (2) \u201cOne full of hate, overcome by hatred \u2026<\/em><\/p>\n\n\n\n

      (3) \u201cOne who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that nibb\u0101na is directly visible.<\/em><\/p>\n\n\n\n

      \u201cWhen, brahmin, one experiences the remainderless destruction of lust, the remainderless destruction of hatred, and the remainderless destruction of delusion, it is in this way, too, that nibb\u0101na is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.\u201d<\/em><\/p>\n\n\n\n

      Nibbutasutta: Nibb\u0101na (AN 3.55),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

      The quality of satth\u0101 devamanuss\u0101na\u1e43<\/em><\/h3>\n\n\n\n

      Satth\u0101 devamanuss\u0101na\u1e43<\/em> \u2014 the teacher of gods and humans. Satth\u0101<\/em> means teacher. This refers to the way in which the Buddha helped others, guided them, and taught them.<\/p>\n\n\n\n

      He teaches (anus\u0101sati) by means of the here and now, of the life to come, and of the ultimate goal, according as befits the case, thus he is the Teacher (satthar).<\/em><\/p>\n\n\n\n

      Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

      The gods too listened to the Buddha. Before passing into Parinibb\u0101na, the Buddha told the Venerable Upav\u0101na to step aside and not stand before him, because within a distance of twelve yojanas there was not even a hair’s breadth of space unoccupied by powerful deities who had come to behold the Tath\u0101gata in the last hour of his life.<\/p>\n\n\n\n

      Now at that time Venerable Upav\u0101\u1e47a was standing in front of the Buddha fanning him. Then the Buddha made him move, \u201cMove over, mendicant, don\u2019t stand in front of me.\u201d<\/em><\/p>\n\n\n\n

      \u0100nanda thought, \u201cThis Venerable Upav\u0101\u1e47a has been the Buddha\u2019s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: \u2018Move over, mendicant, don\u2019t stand in front of me.\u2019 What is the cause, what is the reason for this?\u201d<\/em><\/p>\n\n\n\n

      Then \u0100nanda said to the Buddha, \u201cThis Venerable Upav\u0101\u1e47a has been the Buddha\u2019s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: \u2018Move over, mendicant, don\u2019t stand in front of me.\u2019 What is the cause, sir, what is the reason for this?\u201d<\/em><\/p>\n\n\n\n

      \u201cMost of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there\u2019s no spot, not even a fraction of a hair\u2019s tip, that\u2019s not crowded full of illustrious deities. The deities are complaining: \u2018We\u2019ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will be fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won\u2019t get to see the Realized One in his final hour!\u2019\u201d<\/em><\/p>\n\n\n\n

      \u201cBut sir, what kind of deities are you thinking of?\u201d<\/em><\/p>\n\n\n\n

      \u201cThere are, \u0100nanda, deities\u2014both in space and on the earth\u2014who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: \u2018Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!\u2019<\/em><\/p>\n\n\n\n

      But the deities who are free of desire endure, mindful and aware, thinking: \u2018Conditions are impermanent. How could it possibly be otherwise?\u2019\u201d<\/em><\/p>\n\n\n\n

      Mah\u0101parinibb\u0101nasutta: The Great Discourse on the Buddha\u2019s Extinguishment (DN 16),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

      The quality of buddho<\/em><\/h3>\n\n\n\n

      The quality of buddho<\/em> \u2014 the Enlightened One. He who himself discovered the Four Noble Truths. And this quality signifies not only that the Buddha attained enlightenment on his own, but also that he taught others. The Buddha dedicated his entire life after enlightenment to sharing his knowledge with others, helping others, teaching.<\/p>\n\n\n\n

      Sometimes the Buddha would travel for weeks or months for the sake of a single person.<\/p>\n\n\n\n

      The Buddha told \u0100nanda in the last year of his life that it was only in meditative absorption that he was free from pain. Yet the Buddha had no aversion to pain \u2014 he had no defilements of mind whatsoever. There was only bare physical pain.<\/p>\n\n\n\n

      \u201cBut what could the mendicant Sa\u1e45gha expect from me, \u0100nanda? <\/em>I\u2019ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn\u2019t have the closed fist of a tutor when it comes to the teachings.<\/em><\/strong> If there\u2019s anyone who thinks: \u2018I shall lead the mendicant Sa\u1e45gha,\u2019 or \u2018the Sa\u1e45gha of mendicants is meant for me,\u2019 let them bring something up regarding the Sa\u1e45gha. But the Realized One doesn\u2019t think like this, so why should he bring something up regarding the Sa\u1e45gha?<\/em><\/p>\n\n\n\n

      I\u2019m now old, elderly and senior. I\u2019m advanced in years and have reached the final stage of life. I\u2019m currently eighty years old. Just as a decrepit old cart is kept going by a rope, in the same way, the Realized One\u2019s body is kept going as if by a rope. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One\u2019s body become more comfortable.<\/em><\/p>\n\n\n\n

      Mah\u0101parinibb\u0101nasutta: The Great Discourse on the Buddha\u2019s Extinguishment (DN 16),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

      Bhikkhus, there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva, M\u0101ra, or Brahm\u0101, or by anyone in the world. What five? (1) \u2018May what is subject to old age not grow old!\u2019: this is a situation that is unobtainable by an ascetic or a brahmin, by a deva, M\u0101ra, or Brahm\u0101, or by anyone in the world. (2) \u2018May what is subject to illness not fall ill!\u2019: this is a situation that is unobtainable by an ascetic \u2026 or by anyone in the world. (3) \u2018May what is subject to death not die!\u2019: this is a situation that is unobtainable by an ascetic \u2026 or by anyone in the world. (4) \u2018May what is subject to destruction not be destroyed!\u2019: this is a situation that is unobtainable by an ascetic \u2026 or by anyone in the world. (5) \u2018May what is subject to loss not be lost!\u2019: this is a situation that is unobtainable by an ascetic or a brahmin, by a deva, M\u0101ra, or Brahm\u0101, or by anyone in the world.<\/em><\/p>\n\n\n\n

      Alabbhan\u012bya\u1e6dh\u0101nasutta: Situations (AN 5.48),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

      Even in the final moments of his life, the Buddha encouraged his disciples to ask questions freely. See what qualities the Buddha possessed, what boundless compassion the Tath\u0101gata had! How pure his mind was. There was no fear in the mind of the Blessed One, no aversion to pain, no clinging.<\/p>\n\n\n\n

      Then the Buddha said to the mendicants, \u201cPerhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. So ask, mendicants! Don\u2019t regret it later, thinking: \u2018We were in the Teacher\u2019s presence and we weren\u2019t able to ask the Buddha a question.\u2019\u201d<\/em><\/p>\n\n\n\n

      When this was said, the mendicants kept silent.<\/em><\/p>\n\n\n\n

      For a second time, and a third time the Buddha addressed the mendicants: \u201cPerhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. So ask, mendicants! Don\u2019t regret it later, thinking: \u2018We were in the Teacher\u2019s presence and we weren\u2019t able to ask the Buddha a question.\u2019\u201d<\/em><\/p>\n\n\n\n

      For a third time, the mendicants kept silent. Then the Buddha said to the mendicants,<\/em><\/p>\n\n\n\n

      \u201cMendicants, perhaps you don\u2019t ask out of respect for the Teacher. So let a friend tell a friend.\u201d<\/em><\/p>\n\n\n\n

      When this was said, the mendicants kept silent.<\/em><\/p>\n\n\n\n

      Then Venerable \u0100nanda said to the Buddha, \u201cIt\u2019s incredible, sir, it\u2019s amazing! I am quite confident that there is not even a single mendicant in this Sa\u1e45gha who has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice.\u201d<\/em><\/p>\n\n\n\n

      \u201c\u0100nanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Sa\u1e45gha who has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, destined for awakening.\u201d<\/em><\/p>\n\n\n\n

      Then the Buddha said to the mendicants: \u201c<\/em>Come now, mendicants, I say to you all: \u2018Conditions fall apart. Persist with diligence.\u2019<\/em><\/strong>\u201d<\/em><\/p>\n\n\n\n

      These were the Realized One\u2019s last words.<\/em><\/p>\n\n\n\n

      Mah\u0101parinibb\u0101nasutta: The Great Discourse on the Buddha\u2019s Extinguishment (DN 16),<\/a><\/p>\n\n\n\n

      translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

      The quality of bhagavant<\/em><\/h3>\n\n\n\n

      The quality of bhagavant<\/em> is translated as the Blessed One. This quality is described in great detail in the Visuddhimagga<\/em>.<\/p>\n\n\n\n

      Blessed (bhagavant) is a term signifying the respect and veneration accorded to him as the highest of all beings and distinguished by his special qualities. Hence the Ancients said:<\/em><\/p>\n\n\n\n

      «Blessed» is the best of words,<\/em><\/p>\n\n\n\n

      «Blessed» is the finest word;<\/em><\/p>\n\n\n\n

      Deserving awe and veneration,<\/em><\/p>\n\n\n\n

      Blessed is the name therefore.<\/em><\/p>\n\n\n\n

      Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

      59. [Similarly], he [can also] be called «blessed» (bhagav\u0101) when he can be called «possessed of abolishment» (bhaggav\u0101) owing to the following menaces having been abolished; for he has abolished (abha\u00f1ji) all the hundred thousand kinds of trouble, anxiety and defilement classed as greed, as hate, as delusion, and as misdirected attention; as consciencelessness and shamelessness, as anger and enmity, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as pride and haughtiness, as vanity and negligence, as craving and ignorance; as the three roots of the unprofitable, kinds of misconduct, defilement, stains, [211] fictitious perceptions, applied thoughts, and diversifications; as the four perversenesses, cankers, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles in the heart, hindrances, and kinds of delight; as the six roots of discord, and groups of craving; as the seven inherent tendencies; as the eight wrongnesses; as the nine things rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of [false] view; as the hundred and eight ways of behaviour of craving\u2014or in brief, the five M\u0101ras, that is to say, the M\u0101ras of defilement, of the aggregates, and of kamma-formations, M\u0101ra as a deity, and M\u0101ra as death.<\/em><\/p>\n\n\n\n

      And in this context it is said:<\/em><\/p>\n\n\n\n

      He has abolished (bhagga) greed and hate,<\/em><\/p>\n\n\n\n

      Delusion too, he is canker-free;<\/em><\/p>\n\n\n\n

      Abolished every evil state,<\/em><\/p>\n\n\n\n

      «Blessed» his name may rightly be.<\/em><\/p>\n\n\n\n

      Visuddhimagga, translation by <\/a>Ven. Nyanamoli Thera<\/a><\/p>\n\n\n\n

      Practice<\/h3>\n\n\n\n

      Let us once more call to mind these qualities.<\/p>\n\n\n\n

      Itipi so <\/em>bhagav\u0101<\/em><\/strong> araha\u1e43 <\/em>samm\u0101sambuddho<\/em><\/strong> <\/em>
      <\/em>Truly the Blessed One<\/strong>, the Worthy One, fully awakened<\/strong><\/p>\n\n\n\n

      Vijj\u0101cara\u1e47asampanno <\/em>sugato<\/em><\/strong> lokavid\u016b<\/em>
      <\/em>Endowed with knowledge and conduct, rightly gone<\/strong>, knower of the worlds<\/p>\n\n\n\n

      Anuttaro<\/em><\/strong> purisadammas\u0101rathi<\/em>
      <\/em>Unsurpassed<\/strong> charioteer of those who can be tamed<\/p>\n\n\n\n

      Satth\u0101<\/em><\/strong> devamanuss\u0101na\u1e43 <\/em>buddho<\/em><\/strong> bhagav\u0101ti<\/em>
      <\/em>Teacher<\/strong> of gods and humans, awakened<\/strong>, blessed one<\/p>\n\n\n\n

        \n
      1. Araha\u1e43<\/em> \u2014 the Buddha has the purest mind; in his mind there are no defilements whatsoever.<\/li>\n\n\n\n
      2. Samm\u0101sambuddho<\/em> \u2014 the Buddha attained enlightenment entirely on his own; he is fully and wholly self-enlightened.<\/li>\n\n\n\n
      3. Vijj\u0101cara\u1e47asampanno<\/em> \u2014 the Buddha possesses 8 kinds of wisdom and 15 wholesome skills: he is perfect in knowledge and virtue, in vision and conduct.<\/li>\n\n\n\n
      4. Sugato<\/em> \u2014 the Buddha reached enlightenment by the right Path, the most wholesome Path, the supreme Path, and he possesses right speech. The Tath\u0101gata utters only words that are true, factual, beneficial, and spoken at the right moment.<\/li>\n\n\n\n
      5. Lokavid\u016b<\/em> \u2014 the Buddha knows everything about the world; he is the knower of the worlds.<\/li>\n\n\n\n
      6. Anuttaro purisadammas\u0101rathi<\/em> \u2014 the Buddha is the incomparable tamer of beings who are fit to be tamed.<\/li>\n\n\n\n
      7. Satth\u0101 devamanuss\u0101na\u1e43<\/em> \u2014 the Buddha is the teacher of gods and humans.<\/li>\n\n\n\n
      8. Buddho<\/em> \u2014 the Buddha not only attained enlightenment himself, but also taught others the Noble Eightfold Path; he proclaimed the Path to the Deathless.<\/li>\n\n\n\n
      9. Bhagavant<\/em> \u2014 he is the Blessed One.<\/li>\n<\/ol>\n\n\n\n

        If we begin to practise, if we cultivate wisdom, then it is only through his Teaching that we can see his qualities.<\/p>\n\n\n\n

        If a person has no kindness, they cannot see the kindness of another. They will perceive it as cunning, or as something else entirely. We cannot see purity of mind if our own mind is completely defiled. And so \u2014 practise! Only through the practice of the Dhamma, only through the Teaching, can we see the Buddha.<\/p>\n\n\n\n

        How can we practise the recollection of the Buddha’s qualities, or meditate upon them? One can take a single quality \u2014 araha\u1e43<\/em>, for example \u2014 and simply reflect upon it. Just reflection: what are the kiles\u0101s (defilements), why do we call the Buddha araha\u1e43<\/em>, what is purity of mind. You can think with the aid of examples. This itself becomes the practice. But in order to reflect upon this carefully and in depth \u2014 we must first know about it.<\/p>\n\n\n\n

        You have now gained some knowledge. If you read the suttas, you will learn still more. One can also read the J\u0101takas. And then one can reflect upon all of this. In this way you take the quality of araha\u1e43<\/em>, reflect upon it, and then take the next quality \u2014 samm\u0101sambuddho<\/em> \u2014 and reflect upon that.<\/p>\n\n\n\n

        Why is the Buddha samm\u0101sambuddho<\/em>? You will recall the example I gave of people living in the jungle and the city. When I reflect in this way, I find my own examples; such thoughts arise in me. And when I think in this way, it is pleasant, and no other thoughts appear in the mind \u2014 only thoughts of the Buddha. This creates concentration of mind, a settling of the mind. And in this way saddh\u0101<\/em> (right faith) and sam\u0101dhi<\/em> will develop within you.<\/p>\n\n\n\n


        Firstly, you should recollect the Realized One: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. When they\u2019re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they\u2019re blissful, the mind becomes immersed in sam\u0101dhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of the Buddha.<\/em><\/p>\n\n\n\n

        Pa\u1e6dhamamah\u0101n\u0101masutta: With Mah\u0101n\u0101ma (1st), AN 11.11,<\/a><\/p>\n\n\n\n

        translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

        In this way one can take each quality and reflect upon it thoroughly. If you know these nine qualities well, you can then simply think: araha\u1e43<\/em>. But when you think araha\u1e43<\/em>, you must have a clear understanding of what araha\u1e43<\/em> is.<\/p>\n\n\n\n

        When I say «Moscow,» I know what Moscow is \u2014 I have been there, I have lived there. If I say the name of some other city where I have never been and about which I know nothing, then that city is for me merely a name.<\/p>\n\n\n\n

        If you know the qualities of the Buddha, you can simply name them and at the same time understand them deeply \u2014 understand the meaning of these qualities. You need to form your own understanding of these qualities. This will be meditation; this will be the development of the mind; this is buddh\u0101nussati<\/em> \u2014 the recollection of the Buddha.<\/p>\n\n\n\n

        But you must understand: if you do not know what these words mean and simply recite them \u2014 they are just words. They give you no feeling, no wisdom. It is essential to know what they mean. It is essential that an understanding of these words, these qualities, takes root within you.<\/p>\n\n\n\n

        What is meditation? It is the development of the mind with a wholesome object as its basis. A wholesome object is one that does not give rise to the proliferation of attachment, greed, ill will, and ignorance. The Buddha named forty such objects. When we contemplate them, no defilements arise in the mind. The recollection and contemplation of the Buddha’s qualities \u2014 buddh\u0101nussati<\/em> \u2014 is one of these forty objects suitable for the development of the mind.<\/p>\n\n\n\n

        We must understand that the Buddha is our foremost good friend. He is not a judge, and he punished no one. In his mind there could be no ill will, no aversion, no irritation. No greed. No ignorance. The Buddha never wished harm upon anyone. The Buddha had boundless compassion for the world, boundless kindness.<\/p>\n\n\n\n

        If we are able to cultivate a deep reverence, a saddh\u0101<\/em> toward the Three Jewels, this will help us in future lives as well \u2014 not to pass the Teaching by, and who knows, perhaps not to pass by one of the future Buddhas or their disciples either. It is for this purpose, among others, that the ritual aspect exists in Buddhism.<\/p>\n\n\n\n

        The fact that in this life we lend an ear to the Dhamma is also, in part, the fruit of our practice in past lives.<\/p>\n\n\n\n

        There are other qualities of the Buddha as well: his compassion, his unshakeability \u2014 the eight worldly dhammas have no effect upon him whatsoever \u2014 his fearlessness. His perfections of generosity, virtue, renunciation, resolute determination, righteousness, loving-kindness, and equanimity are fully developed. The Buddha has a great many other sublime qualities. In order to make recollection easier for us, we take these nine qualities, as the Buddha himself has taught us.<\/p>\n\n\n\n

        \u201cBhikkhus, there are these four kinds of self-confidence that the Tath\u0101gata has, possessing which he claims the place of the chief bull, roars his lion\u2019s roar in the assemblies, and sets in motion the brahma wheel. What four?<\/em><\/p>\n\n\n\n

        (1) \u201cI do not see any ground on the basis of which an ascetic or brahmin or deva or M\u0101ra or Brahm\u0101 or anyone in the world might reasonably reprove me, saying: \u2018Though you claim to be perfectly enlightened, you are not fully enlightened about these things.\u2019 Since I do not see any such ground, I dwell secure, fearless, and self-confident.<\/em><\/p>\n\n\n\n

        (2) \u201cI do not see any ground on the basis of which an ascetic or brahmin or deva or M\u0101ra or Brahm\u0101 or anyone in the world might reasonably reprove me, saying: \u2018Though you claim to be one whose taints are destroyed, you have not fully destroyed these taints.\u2019 Since I do not see any such ground, I dwell secure, fearless, and self-confident.<\/em><\/p>\n\n\n\n

        (3) \u201cI do not see any ground on the basis of which an ascetic or brahmin or deva or M\u0101ra or Brahm\u0101 or anyone in the world might reasonably reprove me, saying: \u2018These things that you have said to be obstructive are not able to obstruct one who engages in them.\u2019 Since I do not see any such ground, I dwell secure, fearless, and self-confident.<\/em><\/p>\n\n\n\n

        (4) \u201cI do not see any ground on the basis of which an ascetic or brahmin or deva or M\u0101ra or Brahm\u0101 or anyone in the world might reasonably reprove me, saying: \u2018The Dhamma does not lead one who practices it to the complete destruction of suffering, the goal for the sake of which you teach it.\u2019 Since I do not see any such ground, I dwell secure, fearless, and self-confident.<\/em><\/p>\n\n\n\n

        \u201cThese, bhikkhus, are the four kinds of self-confidence that the Tath\u0101gata has, possessing which he claims the place of the chief bull, roars his lion\u2019s roar in the assemblies, and sets in motion the wheel of Brahm\u0101.\u201d<\/em><\/p>\n\n\n\n

        These pathways of doctrine,<\/em><\/p>\n\n\n\n

        formulated in diverse ways,<\/em><\/p>\n\n\n\n

        relied upon by ascetics and brahmins,<\/em><\/p>\n\n\n\n

        do not reach the Tath\u0101gata,<\/em><\/p>\n\n\n\n

        the self-confident one who has passed<\/em><\/p>\n\n\n\n

        beyond the pathways of doctrine.<\/em><\/p>\n\n\n\n

        Consummate, having overcome everything,<\/em><\/p>\n\n\n\n

        he set in motion the wheel of Dhamma<\/em><\/p>\n\n\n\n

        out of compassion for all beings.<\/em><\/p>\n\n\n\n

        Beings pay homage to such a one,<\/em><\/p>\n\n\n\n

        the best among devas and humans,<\/em><\/p>\n\n\n\n

        who has gone beyond existence.<\/em><\/p>\n\n\n\n

        Ves\u0101rajjasutta: Self-Confidence (AN 4.8),<\/a><\/p>\n\n\n\n

        translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

        At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.<\/em><\/p>\n\n\n\n

        At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.<\/em><\/p>\n\n\n\n

        Mah\u0101n\u0101ma the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him:<\/em><\/p>\n\n\n\n

        \u201cSir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?\u201d<\/em><\/p>\n\n\n\n

        \u201cGood, good, Mah\u0101n\u0101ma! It\u2019s appropriate that gentlemen such as you come to me and ask: \u2018We spend our life in various ways. Which of these should we practice?\u2019 The faithful succeed, not the faithless. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless.<\/em><\/p>\n\n\n\n

        When you\u2019re grounded on these five things, go on to develop six further things.<\/em><\/p>\n\n\n\n

        Firstly, you should recollect the Realized One: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. When they\u2019re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they\u2019re blissful, the mind becomes immersed in sam\u0101dhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of the Buddha.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect the teaching: \u2018The teaching is well explained by the Buddha\u2014apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.\u2019 When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. \u2026 This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of the teaching.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect the Sa\u1e45gha: \u2018The Sa\u1e45gha of the Buddha\u2019s disciples is practicing the way that\u2019s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Sa\u1e45gha of the Buddha\u2019s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.\u2019 When a noble disciple recollects the Sa\u1e45gha their mind is not full of greed, hate, and delusion. \u2026 This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of the Sa\u1e45gha.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect your own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. \u2026 This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of their ethical conduct.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect your own generosity: \u2018I\u2019m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.\u2019 When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. \u2026 This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of generosity.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect the deities: \u2018There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity\u2019s host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.\u2019 When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving, based on the deities. A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. When they\u2019re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they\u2019re blissful, the mind becomes immersed in sam\u0101dhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They\u2019ve entered the stream of the teaching and developed the recollection of the deities.\u201d<\/em><\/p>\n\n\n\n

        Pa\u1e6dhamamah\u0101n\u0101masutta: With Mah\u0101n\u0101ma (1st), AN 11.11,<\/a><\/p>\n\n\n\n

        translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

        \u201cBut, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty hut, and fear or trepidation or terror should arise in you, on that occasion you should recollect me thus: \u2018The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.\u2019 For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.<\/em><\/p>\n\n\n\n

        \u201cIf you cannot recollect me, then you should recollect the Dhamma thus: \u2018The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.\u2019 For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.<\/em><\/p>\n\n\n\n

        \u201cIf you cannot recollect the Dhamma, then you should recollect the Sa\u1e45gha thus: \u2018The Sa\u1e45gha of the Blessed One\u2019s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals\u2014this Sa\u1e45gha of the Blessed One\u2019s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.\u2019 For when you recollect the Sa\u1e45gha, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.<\/em><\/p>\n\n\n\n

        \u201cFor what reason? Because, bhikkhus, the Tathagata, the Arahant, the Perfectly Enlightened One is devoid of lust, devoid of hatred, devoid of delusion; he is brave, courageous, bold, ready to stand his place.\u201d<\/em><\/p>\n\n\n\n

        This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:<\/em><\/p>\n\n\n\n

        \u201cIn a forest, at the foot of a tree,<\/em><\/p>\n\n\n\n

        Or in an empty hut, O bhikkhus,<\/em><\/p>\n\n\n\n

        You should recollect the Buddha:<\/em><\/p>\n\n\n\n

        No fear will then arise in you.<\/em><\/p>\n\n\n\n

        \u201cBut if you cannot recall the Buddha,<\/em><\/p>\n\n\n\n

        Best in the world, the bull of men,<\/em><\/p>\n\n\n\n

        Then you should recall the Dhamma,<\/em><\/p>\n\n\n\n

        Emancipating, well expounded.<\/em><\/p>\n\n\n\n

        \u201cBut if you cannot recall the Dhamma,<\/em><\/p>\n\n\n\n

        Emancipating, well expounded,<\/em><\/p>\n\n\n\n

        Then you should recall the Sa\u1e45gha,<\/em><\/p>\n\n\n\n

        The unsurpassed field of merit.<\/em><\/p>\n\n\n\n

        \u201cFor those who thus recall the Buddha,<\/em><\/p>\n\n\n\n

        The Dhamma, and the Sa\u1e45gha, bhikkhus,<\/em><\/p>\n\n\n\n

        No fear or trepidation will arise,<\/em><\/p>\n\n\n\n

        Nor any grisly terror.\u201d<\/em><\/p>\n\n\n\n

        Dhajaggasutta: The Crest of the Standard (SN 11.3),
        translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n

        And what is the sabbath of the noble ones? A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the Realized One: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It\u2019s just like cleaning a dirty head by applying effort.<\/em><\/p>\n\n\n\n

        And how is a dirty head cleaned by applying effort? With cleansing paste, clay, and water, and by applying the appropriate effort. In the same way, a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the Realized One: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: \u2018A noble disciple who observes the sabbath of the divinity, living together with the divinity. And because they think of the divinity their mind becomes clear, joy arises, and mental corruptions are given up.\u2019 That\u2019s how a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the teaching: \u2018The teaching is well explained by the Buddha\u2014apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.\u2019 As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It\u2019s just like cleaning a dirty body by applying effort.<\/em><\/p>\n\n\n\n

        And how is a dirty body cleaned by applying effort? With cleanser and powder, water, and by applying the appropriate effort. That\u2019s how a dirty body is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the teaching: \u2018The teaching is well explained by the Buddha\u2014apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.\u2019 As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: \u2018A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.\u2019 That\u2019s how a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the Sa\u1e45gha: \u2018The Sa\u1e45gha of the Buddha\u2019s disciples is practicing the way that\u2019s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Sa\u1e45gha of the Buddha\u2019s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.\u2019 As they recollect the Sa\u1e45gha, their mind becomes clear, joy arises, and mental corruptions are given up. It\u2019s just like cleaning a dirty cloth by applying effort.<\/em><\/p>\n\n\n\n

        And how is a dirty cloth cleaned by applying effort? With salt, lye, cow dung, and water, and by applying the appropriate effort. That\u2019s how a dirty cloth is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the Sa\u1e45gha: \u2018The Sa\u1e45gha of the Buddha\u2019s disciples is practicing the way that\u2019s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Sa\u1e45gha of the Buddha\u2019s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms. It is the supreme field of merit for the world.\u2019 As they recollect the Sa\u1e45gha, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: \u2018A noble disciple who observes the sabbath of the Sa\u1e45gha, living together with the Sa\u1e45gha. And because they think of the Sa\u1e45gha their mind becomes clear, joy arises, and mental corruptions are given up.\u2019 That\u2019s how a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects their own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It\u2019s just like cleaning a dirty mirror by applying effort.<\/em><\/p>\n\n\n\n

        And how is a dirty mirror cleaned by applying effort? With oil, ash, a rolled-up cloth, and by applying the appropriate effort. That\u2019s how a dirty mirror is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects their own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: \u2018A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.\u2019 That\u2019s how a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the deities: \u2018There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity\u2019s host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.\u2019 As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It\u2019s just like cleansing corrupt native gold by applying effort.<\/em><\/p>\n\n\n\n

        And how is corrupt native gold cleansed by applying effort? With a furnace, flux, a blowpipe, and tongs, and by applying the appropriate effort. That\u2019s how corrupt native gold is cleansed by applying effort. In the same way, a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        And how is a corrupt mind cleaned by applying effort? It\u2019s when a noble disciple recollects the deities: \u2018There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity\u2019s host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.\u2019 As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: \u2018A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.\u2019 That\u2019s how a corrupt mind is cleaned by applying effort.<\/em><\/p>\n\n\n\n

        Then that noble disciple reflects: \u2018As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I\u2019ll be scrupulous and kind, and live full of sympathy for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones give up stealing. They take only what\u2019s given, and expect only what\u2019s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I\u2019ll take only what\u2019s given, and expect only what\u2019s given. I\u2019ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. I, too, for this day and night will give up unchastity. I will be chaste, set apart, avoiding the vulgar act of sex. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They\u2019re honest and dependable, and don\u2019t trick the world with their words. I, too, for this day and night will give up lying. I\u2019ll speak the truth and stick to the truth. I\u2019ll be honest and dependable, and won\u2019t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones give up beer, wine, and liquor intoxicants. I, too, for this day and night will give up beer, wine, and liquor intoxicants. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones refrain from seeing shows of dancing, singing, and music; and attiring and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will refrain from seeing shows of dancing, singing, and music ; and attiring and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.<\/em><\/p>\n\n\n\n

        As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat. I, too, for this day and night will give up high and luxurious beds. I\u2019ll sleep in a low place, either a cot or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.\u2019<\/em><\/p>\n\n\n\n

        That\u2019s the sabbath of the noble ones. When the sabbath of the noble ones is observed like this it\u2019s very fruitful and beneficial and dazzling and bountiful.<\/em><\/p>\n\n\n\n

        Uposathasutta: Sabbath (AN 3.70),<\/a><\/p>\n\n\n\n

        translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

        Nandiya the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him:<\/em><\/p>\n\n\n\n

        \u201cSir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?\u201d<\/em><\/p>\n\n\n\n

        \u201cGood, good Nandiya! It\u2019s appropriate that gentlemen such as you come to me and ask: \u2018We spend our life in various ways. Which of these should we practice?\u2019 The faithful succeed, not the faithless. The ethical succeed, not the unethical. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you\u2019re grounded on these six things, go on to establish mindfulness on five further things internally.<\/em><\/p>\n\n\n\n

        Firstly, you should recollect the Realized One: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 In this way you should establish mindfulness internally based on the Realized One.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect the teaching: \u2018The teaching is well explained by the Buddha\u2014apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.\u2019 In this way you should establish mindfulness internally based on the teaching.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect your good friends: \u2018I\u2019m fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and sympathy.\u2019 In this way you should establish mindfulness internally based on good friends.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect your own generosity: \u2018I\u2019m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.\u2019 In this way you should establish mindfulness internally based on generosity.<\/em><\/p>\n\n\n\n

        Furthermore, you should recollect the deities: \u2018There are deities who, surpassing the company of deities that consume edible food, are reborn in a certain host of mind-made deities. They don\u2019t see in themselves anything more to do, or anything that needs improvement.\u2019 An irreversibly freed mendicant doesn\u2019t see in themselves anything more to do, or anything that needs improvement. In the same way, Nandiya, there are deities who, surpassing the company of deities that consume edible food, are reborn in a certain host of mind-made deities. They don\u2019t see in themselves anything more to do, or anything that needs improvement. In this way you should establish mindfulness internally based on the deities.<\/em><\/p>\n\n\n\n

        A noble disciple who possesses these eleven qualities gives up bad, unskillful qualities and doesn\u2019t cling to them. It\u2019s like when a pot full of water is tipped over, so the water drains out and doesn\u2019t go back in. Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn\u2019t turn back over what it has burned. In the same way, a noble disciple who possesses these eleven qualities gives up bad, unskillful qualities and doesn\u2019t cling to them.\u201d<\/em><\/p>\n\n\n\n

        Nandiyasutta: With Nandiya (AN 11.13),<\/a><\/p>\n\n\n\n

        translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n

        Appendix<\/h2>\n\n\n\n

        The Eighteen Qualities of the Buddha<\/em>
        <\/em>A\u1e6d\u1e6dh\u0101rasa Buddhadhamm\u0101<\/h3>\n\n\n\n

        A\u1e6d\u1e6dh\u0101rasa Buddhadhamm\u0101 n\u0101ma:<\/em><\/p>\n\n\n\n

        The eighteen qualities of the Buddha, namely:<\/em><\/p>\n\n\n\n

        1. Natthi Tath\u0101gatassa k\u0101yaduccarita\u1e43,<\/em>
        <\/em>the Tath\u0101gata has no unwholesome conduct of body,<\/em><\/p>\n\n\n\n


        <\/em>2. natthi vac\u012bduccarita\u1e43,<\/em><\/p>\n\n\n\n

        no unwholesome conduct of speech,<\/em><\/p>\n\n\n\n


        <\/em>3. natthi manoduccarita\u1e43,<\/em><\/p>\n\n\n\n

        no unwholesome conduct of mind,<\/em><\/p>\n\n\n\n


        <\/em>4. at\u012bte Buddhassa appa\u1e6dihata\u00f1\u0101\u1e47a\u1e43,<\/em><\/p>\n\n\n\n

        the Buddha has no obstruction to knowledge of the past,<\/em><\/p>\n\n\n\n


        <\/em>5. an\u0101gate Buddhassa appa\u1e6dihata\u00f1\u0101\u1e47a\u1e43,<\/em><\/p>\n\n\n\n

        the Buddha has no obstruction to knowledge of the future,<\/em><\/p>\n\n\n\n


        <\/em>6. paccuppanne Buddhassa appa\u1e6dihata\u00f1\u0101\u1e47a\u1e43,<\/em><\/p>\n\n\n\n

        the Buddha has no obstruction to knowledge of the present,<\/em><\/p>\n\n\n\n


        <\/em>7. sabba\u1e43 k\u0101yakamma\u1e43 Buddhassa Bhagavato \u00f1\u0101\u1e47\u0101nuparivatti,<\/em><\/p>\n\n\n\n

        all bodily actions of the Blessed One are accompanied by knowledge,<\/em><\/p>\n\n\n\n


        <\/em>8. sabba\u1e43 vac\u012bkamma\u1e43 Buddhassa Bhagavato \u00f1\u0101\u1e47\u0101nuparivatti,<\/em><\/p>\n\n\n\n

        all verbal actions of the Blessed One are accompanied by knowledge,<\/em><\/p>\n\n\n\n


        <\/em>9. sabba\u1e43 manokamma\u1e43 Buddhassa Bhagavato \u00f1\u0101\u1e47\u0101nuparivatti,<\/em><\/p>\n\n\n\n

        all mental actions of the Blessed One are accompanied by knowledge,<\/em><\/p>\n\n\n\n


        <\/em>10. natthi chandassa h\u0101ni,<\/em><\/p>\n\n\n\n

        there is no diminishment of his [wholesome] zeal,<\/em><\/p>\n\n\n\n


        <\/em>11. natthi viriyassa h\u0101ni,<\/em><\/p>\n\n\n\n

        there is no diminishment of his energy,<\/em><\/p>\n\n\n\n


        <\/em>12. natthi satiy\u0101 h\u0101ni,<\/em><\/p>\n\n\n\n

        there is no diminishment of his mindfulness,<\/em><\/p>\n\n\n\n


        <\/em>13. natthi dav\u0101,<\/em><\/p>\n\n\n\n

        he does not indulge in frivolity,<\/em><\/p>\n\n\n\n


        <\/em>14. natthi rav\u0101,<\/em><\/p>\n\n\n\n

        he does not weep,<\/em><\/p>\n\n\n\n


        <\/em>15. natthi calita\u1e43,<\/em><\/p>\n\n\n\n

        he never falls into agitation,<\/em><\/p>\n\n\n\n


        <\/em>16. natthi sahas\u0101,<\/em><\/p>\n\n\n\n

        he does not act with force,<\/em><\/p>\n\n\n\n


        <\/em>17. natthi aby\u0101va\u1e6do mano,<\/em><\/p>\n\n\n\n

        his mind is never negligent,<\/em><\/p>\n\n\n\n


        <\/em>18. natthi akusalacitta\u1e43.<\/em><\/p>\n\n\n\n

        his mind never falls into the unwholesome.<\/em><\/p>\n\n\n\n

        Yassa j\u0101lin\u012b visattik\u0101,<\/em><\/p>\n\n\n\n

        He for whom the entangling, ensnaring<\/em><\/p>\n\n\n\n

        ta\u1e47h\u0101 natthi kuhi\u00f1ci netave;<\/em><\/p>\n\n\n\n

        craving is no more, to lead him astray <\/em><\/p>\n\n\n\n

        Ta\u1e43 buddhamanantagocara\u1e43,<\/em><\/p>\n\n\n\n

         That Buddha, of boundless range,<\/em><\/p>\n\n\n\n

        apada\u1e43 kena padena nessatha?<\/em><\/p>\n\n\n\n

         the trackless one \u2014 by what track will you trace him?<\/em><\/p>\n\n\n\n

        Yo ca g\u0101th\u0101 sata\u1e43 bh\u0101se, <\/em><\/p>\n\n\n\n

        Better than a thousand verses<\/em><\/p>\n\n\n\n

        anatthapadasa\u1e43hit\u0101<\/em><\/p>\n\n\n\n

        composed of words without meaning<\/em><\/p>\n\n\n\n

        eka\u1e43 dhammapada\u1e43 seyyo, <\/em><\/p>\n\n\n\n

        a single verse of Dhamma,<\/em><\/p>\n\n\n\n

        ya\u1e43 sutv\u0101 upasammati.<\/em><\/p>\n\n\n\n

        which, upon being heard, brings calm.<\/em><\/p>\n\n\n\n

        Nibb\u0101na\u1e43<\/h3>\n\n\n\n

        upasamo, param\u0101 santi, anuttara\u1e43 santivarapada\u1e43;<\/em><\/p>\n\n\n\n

        Calming, supreme peace, the unsurpassed state of supreme peace;<\/em><\/p>\n\n\n\n

        sabbasa\u1e45kh\u0101rasamatha\u1e43, an\u0101rambho, passaddhi;<\/em><\/p>\n\n\n\n

        the stilling of all formations, absence of activity, tranquillity;<\/em><\/p>\n\n\n\n

        viveko, asamb\u0101dha\u1e43, asapatta\u1e43, nirupat\u0101pa\u1e43;<\/em><\/p>\n\n\n\n

        seclusion, spaciousness, without enmity, without affliction;<\/em><\/p>\n\n\n\n

        akhalita\u1e43, khemo, anuttaro yogakkhemo;<\/em><\/p>\n\n\n\n

        without defect, safety, the unsurpassed freedom from bondage;<\/em><\/p>\n\n\n\n

        sara\u1e47a\u1e43, nissara\u1e47a\u1e43, t\u0101\u1e47a\u1e43, abhaya\u1e43, akutobhaya\u1e43;<\/em><\/p>\n\n\n\n

        refuge, escape, protection, freedom from fear, with no cause for fear;<\/em><\/p>\n\n\n\n

        d\u012bpo, le\u1e47a\u1e43, tittha\u1e43, p\u0101rima\u1e43 t\u012bra\u1e43, khema\u1e43 appa\u1e6dibhaya\u1e43;<\/em><\/p>\n\n\n\n

        island, shelter, harbour, the far shore, free from danger;<\/em><\/p>\n\n\n\n

        niyy\u0101na\u1e43, parama\u1e43 sukha\u1e43, nibb\u0101nasukh\u0101 para\u1e43 natthi;<\/em><\/p>\n\n\n\n

        the way out, supreme happiness, there is no happiness higher than Nibb\u0101na;<\/em><\/p>\n\n\n\n

        susukha\u1e43, anuttara\u1e43 vimuttisukha\u1e43, sama\u1e43 bh\u016bmibh\u0101ga\u1e43 rama\u1e47\u012bya\u1e43;<\/em><\/p>\n\n\n\n

        great happiness, the unsurpassed happiness of liberation, a beautiful level ground;<\/em><\/p>\n\n\n\n

        an\u012btika\u1e43, avy\u0101dhi\u1e43, \u0101rogya\u1e43, pip\u0101savinayo, parama\u1e43hita\u1e43;<\/em><\/p>\n\n\n\n

        free from calamity, free from affliction, healthy, the removal of thirst, the supreme good;<\/em><\/p>\n\n\n\n

        avy\u0101pajjha\u1e43, dukkhassa anto, dukkhanirodho;<\/em><\/p>\n\n\n\n

        free from oppression, the end of suffering, the cessation of suffering;<\/em><\/p>\n\n\n\n

        yattha dukkha\u1e43 nirujjhati, dukkhakkhayo;<\/em><\/p>\n\n\n\n

        that wherein suffering ceases, the destruction of suffering;<\/em><\/p>\n\n\n\n

        asoka\u1e43, bh\u0101ranikkhepana\u1e43, mutti, an\u0101layo;<\/em><\/p>\n\n\n\n

        free from sorrow, the laying down of the burden, release, non-reliance;<\/em><\/p>\n\n\n\n

        vimutti, vimokkho, sabbaganthappamocana\u1e43; <\/em><\/p>\n\n\n\n

        freedom, deliverance, disentanglement from all ties;<\/em><\/p>\n\n\n\n

        sabbasa\u1e43yojanakkhayo, sabb\u016bpadhipa\u1e6dinissaggo, sabbaupadhisa\u1e45khayo;<\/em><\/p>\n\n\n\n

        the destruction of all fetters, the relinquishing of all acquisitions, the dissolution of all acquisitions;<\/em><\/p>\n\n\n\n

        amata\u1e43, ajaro, ajar\u0101mara\u1e47apada\u1e43;<\/em><\/p>\n\n\n\n

        the deathless, the ageless, the state without ageing and death;<\/em><\/p>\n\n\n\n

        asa\u1e45kuppa\u1e43, asa\u1e43h\u012bra\u1e43, dhuva\u1e43, akampita\u1e43, acalasukha\u1e43;<\/em><\/p>\n\n\n\n

        unshakeable, immovable, unchanging, without trembling, unshakeable happiness;<\/em><\/p>\n\n\n\n

        apalokita\u1e43, anata\u1e43, nippapa\u00f1ca\u1e43;<\/em><\/p>\n\n\n\n

        non-dissolving, without inclination, without proliferation;<\/em><\/p>\n\n\n\n

        cut\u016bpap\u0101to na hoti;<\/em><\/p>\n\n\n\n

        wherein there is no death and no re-arising;<\/em><\/p>\n\n\n\n

        na \u1e6dhiti\u1e43, na cuti\u1e43, na upapatti\u1e43;<\/em><\/p>\n\n\n\n

        wherein there is no presence, no passing away, no re-arising;<\/em><\/p>\n\n\n\n

        \u0101gatigati na hoti;<\/em><\/p>\n\n\n\n

        wherein there is no departure from and no arrival into existence;<\/em><\/p>\n\n\n\n

        yattha na j\u0101yati, na j\u012byati, na m\u012byati, na cavati, na uppajjati;<\/em><\/p>\n\n\n\n

        wherein there is no birth, no ageing, no dying, no death, no rebirth;<\/em><\/p>\n\n\n\n

        suddhi, visuddhi, susukkasukka\u1e43, asa\u1e45kili\u1e6d\u1e6dha\u1e43;<\/em><\/p>\n\n\n\n

        purity, purification, very bright, undefiled;<\/em><\/p>\n\n\n\n

        vir\u0101go, viraja\u1e43, an\u0101sava\u1e43, \u0101savakkhayo;<\/em><\/p>\n\n\n\n

        dispassion, without stain, without taints, the destruction of taints;<\/em><\/p>\n\n\n\n

        nekkhamma\u1e43, aj\u0101ta\u1e43, asamuppanna\u1e43, abh\u016bta\u1e43;<\/em><\/p>\n\n\n\n

        renunciation, the unborn, the unarisen, the unbecome;<\/em><\/p>\n\n\n\n

        akata\u1e43, asa\u1e45khata\u1e43;<\/em><\/p>\n\n\n\n

        the unmade, the unconditioned;<\/em><\/p>\n\n\n\n

        yassa natthi upam\u0101 kvaci;<\/em><\/p>\n\n\n\n

        that which has no equal anywhere;<\/em><\/p>\n\n\n\n

        na tena dhammena sam\u2019atthi ki\u00f1ci;<\/em><\/p>\n\n\n\n

        a phenomenon without likeness;<\/em><\/p>\n\n\n\n

        appa\u1e6dibh\u0101ga\u1e43, appa\u1e6disara\u1e47a\u1e43, dis\u0101 agatapubb\u0101;<\/em><\/p>\n\n\n\n

        without counterpart, without support, a direction never gone before;<\/em><\/p>\n\n\n\n

        p\u0101ra\u1e43, maccuddheyyap\u0101ra\u1e43, agati yattha m\u0101rassa;<\/em><\/p>\n\n\n\n

        the far shore, the far shore beyond the realm of death, inaccessible to M\u0101ra;<\/em><\/p>\n\n\n\n

        an\u0101para\u1e43, anidassana\u1e43, appam\u0101\u1e47a\u1e43;<\/em><\/p>\n\n\n\n

        incomparable, non-manifest, immeasurable;<\/em><\/p>\n\n\n\n

        pa\u1e6disotag\u0101mi\u1e43, aputthujjanasevita\u1e43, appati\u1e6d\u1e6dha\u1e43;<\/em><\/p>\n\n\n\n

        going against the stream, inaccessible to the ordinary, without dependence;<\/em><\/p>\n\n\n\n

        appavatta\u1e43, an\u0101ramma\u1e47a\u1e43, atakk\u0101vacara\u1e43;<\/em><\/p>\n\n\n\n

        without continuation, without object, beyond reasoning;<\/em><\/p>\n\n\n\n

        sabbesu dhammesu sam\u016bhatesu;<\/em><\/p>\n\n\n\n

        wherein all phenomena are removed;<\/em><\/p>\n\n\n\n

        n\u2019eva idha v\u0101 hura\u1e43 v\u0101 ubhayam antarena;<\/em><\/p>\n\n\n\n

        wherein there is no «here,» no «there,» and no «in between»;<\/em><\/p>\n\n\n\n

        tad\u0101yatana\u1e43, yattha neva pathav\u012b, na \u0101po, na tejo, na v\u0101yo, na \u0101k\u0101s\u0101na\u00f1c\u0101yayana\u1e43, na vi\u00f1\u00f1\u0101\u1e47a\u00f1c\u0101yatana\u1e43, na \u0101ki\u00f1ca\u00f1\u00f1\u0101yatana\u1e43, na nevasa\u00f1\u00f1\u0101n\u0101sa\u00f1\u00f1\u0101yatana\u1e43, n\u0101ya\u1e43 loko, na paraloko, na ubho candimasuriy\u0101;<\/em><\/p>\n\n\n\n

        the sphere wherein there is neither earth, nor water, nor fire, nor air, nor the sphere of infinite space, nor the sphere of infinite consciousness, nor the sphere of nothingness, nor the sphere of neither-perception-nor-non-perception, nor this world, nor the next world, nor sun, nor moon;<\/em><\/p>\n\n\n\n

        nirodho, lokanto, lokanirodho, bhavanirodho;<\/em><\/p>\n\n\n\n

        cessation, the end of the world, the cessation of the world, the cessation of becoming;<\/em><\/p>\n\n\n\n

        yamhi nirujjhanti bhav\u0101ni sabbaso;<\/em><\/p>\n\n\n\n

        wherein becoming ceases completely;<\/em><\/p>\n\n\n\n

        j\u012bvitassa sa\u1e45khay\u0101 a\u00f1\u00f1o punabbhavo natthi;<\/em><\/p>\n\n\n\n

        with the ending of life there will be no further becoming;<\/em><\/p>\n\n\n\n

        natthi d\u0101ni punabbhavo;<\/em><\/p>\n\n\n\n

        now there is no further becoming;<\/em><\/p>\n\n\n\n

        va\u1e6d\u1e6dupacchedo, sabbakammakkhayo, j\u0101timara\u1e47assa anto;<\/em><\/p>\n\n\n\n

        the cutting off of the round of rebirth, the destruction of all kamma, the end of birth and death;<\/em><\/p>\n\n\n\n

        jar\u0101maccuparikkhayo, j\u0101tikkhayo, vikkh\u012b\u1e47o j\u0101tisa\u1e43s\u0101ro;<\/em><\/p>\n\n\n\n

        the complete destruction of ageing and death, the destruction of birth, the ending of wandering through births;<\/em><\/p>\n\n\n\n

        sa\u1e43s\u0101r\u0101 vina\u1e37\u012bkat\u0101, sabb\u0101 gati samucchinn\u0101;<\/em><\/p>\n\n\n\n

        wandering brought to a halt, all destinations cut off;<\/em><\/p>\n\n\n\n

        khayo, sakk\u0101yanirodho, \u0101h\u0101r\u0101na\u1e43 nirodho, vi\u00f1\u00f1\u0101\u1e47anirodho;<\/em><\/p>\n\n\n\n

        destruction, the cessation of identity, the cessation of nutriments, the cessation of consciousness;<\/em><\/p>\n\n\n\n

        abhedi k\u0101yo, nirodhi sa\u00f1\u00f1\u0101, vedan\u0101 s\u012btibhavi\u1e43su sabb\u0101, v\u016bpasamicsu sa\u1e45kh\u0101r\u0101, vi\u00f1\u00f1\u0101\u1e47a\u1e43 attham\u0101gam\u0101;<\/em><\/p>\n\n\n\n

        the body broke apart, perception ceased, all feelings grew cool, formations were stilled, consciousness came to an end;<\/em><\/p>\n\n\n\n

        na\u00f1\u00f1e dhamme bhavissanti;<\/em><\/p>\n\n\n\n

        wherein no other phenomena will arise;<\/em><\/p>\n\n\n\n

        vos\u0101na\u1e43, r\u0101gadosamohakkhayo, ta\u1e47hakkhayo, ta\u1e47h\u0101sa\u1e45khayo;<\/em><\/p>\n\n\n\n

        conclusion, the destruction of lust, hatred and delusion, the destruction of craving, the annihilation of craving;<\/em><\/p>\n\n\n\n

        ta\u1e47h\u0101ya asesavir\u0101ganirodho, c\u0101go, pa\u1e6dinissaggo, mutti, an\u0101layo;<\/em><\/p>\n\n\n\n

        the remainderless cessation and fading away of craving, the abandoning thereof, release, non-reliance;<\/em><\/p>\n\n\n\n

        up\u0101d\u0101nasa\u1e45khayo, sacca\u1e43, amosadhamma\u1e43;<\/em><\/p>\n\n\n\n

        the destruction of clinging, truth, with a non-deceptive nature;<\/em><\/p>\n\n\n\n

        asammoho, nibb\u0101na\u1e43, nibbuti, s\u012btibh\u0101va\u1e43, ajalita\u1e43;<\/em><\/p>\n\n\n\n

        freedom from delusion, extinguishing, quenching, coolness, non-blazing;<\/em><\/p>\n\n\n\n

        k\u0101yassa bhed\u0101 uddha\u1e43 j\u012bvitapariy\u0101d\u0101n\u0101 idheva sabbavedayit\u0101ni anabhinandit\u0101ni s\u012btibhavissanti, sarir\u0101ni avasissanti;<\/em><\/p>\n\n\n\n

        with the breaking up of the body, after the exhaustion of life, all that is felt, not being delighted in, will grow cool right here; only bodily remains will be left;<\/em><\/p>\n\n\n\n

        agga\u1e43, parama\u1e43, pa\u1e47\u012bta\u1e43, anuttara\u1e43, uttama\u1e43, vara\u1e43, uttamo attho, par\u0101ya\u1e47a\u1e43;<\/em><\/p>\n\n\n\n

        highest, the ultimate, the refined, the unsurpassed, the best, the excellent, the supreme goal, the final end;<\/em><\/p>\n\n\n\n

        attha\u1e43 mahanta\u1e43 gambh\u012bra\u1e43 duddasa\u1e43 nipu\u1e47a\u1e43 a\u1e47u\u1e43;<\/em><\/p>\n\n\n\n

        a great goal, deep, difficult to see, subtle;<\/em><\/p>\n\n\n\n

        susukhumanipu\u1e47attho, accantani\u1e6d\u1e6dha\u1e43, accantapariyos\u0101na\u1e43;<\/em><\/p>\n\n\n\n

        a subtle and elusive goal, the absolute conclusion, the absolute culmination;<\/em><\/p>\n\n\n\n

        brahmacariyapariyos\u0101na\u1e43, acchariya\u1e43, abbhuta\u1e43, siva\u1e43;<\/em><\/p>\n\n\n\n

        the culmination of the holy life, wonderful, marvellous, auspicious;<\/em><\/p>\n\n\n\n

        sududdasa\u1e43, duranubodha\u1e43, nipu\u1e47a\u1e43, a\u1e47u;<\/em><\/p>\n\n\n\n

        that which is difficult to see, difficult to understand, subtle, elusive;<\/em><\/p>\n\n\n\n

        sukhuma\u1e43, gambh\u012bra\u1e43, pa\u1e47\u1e0ditavedan\u012by\u0101;<\/em><\/p>\n\n\n\n

        fine, deep, to be seen by the wise;<\/em><\/p>\n\n\n\n

        r\u0101garatt\u0101 na dakkhinti, tamokkhandhena \u0101va\u1e6d\u0101.<\/em><\/p>\n\n\n\n

        not seen by those who delight in lust, who are enveloped in the mass of darkness.<\/em><\/p>\n\n\n\n

        \n\n\n\n

        Transcribed, compiled, and translated into English by Maksim Suleymanov<\/p>\n\n\n\n

        Editors<\/strong><\/p>\n\n\n\n

        Igor Mitrofanov<\/p>\n\n\n\n

        Bhikkhu Asankhata Russiave<\/p>\n\n\n\n

        Translation of texts in the Appendix section<\/strong><\/p>\n\n\n\n

        Bhikkhu Dhammanissita Russiave<\/a><\/p>\n\n\n\n

        Contacts<\/strong><\/p>\n\n\n\n

        bhavana-book@inventati.org<\/a><\/p>\n\n\n\n

        Cittaviveka Monastery<\/strong><\/p>\n\n\n\n

        samatha-vipassana.com<\/a><\/p>\n\n\n\n

        youtube.com\/@ChittaViveka<\/a><\/p>\n\n\n\n

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        Venerable Gnanaseeha Rakwane Thero Download the book in electronic format: PDF, EPUB Namo tassa bhagavato arahato samm\u0101sambuddhassa!Namo tassa bhagavato arahato samm\u0101sambuddhassa!Namo tassa bhagavato arahato samm\u0101sambuddhassa! Homage to the Blessed One, the Worthy One, the Perfectly Enlightened OneHomage to the Blessed One, the Worthy One, the Perfectly Enlightened OneHomage to the…<\/p>","protected":false},"author":2,"featured_media":1539,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"inline_featured_image":false,"footnotes":""},"class_list":["post-1538","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\nHow to See the Buddha - Samatha Vipassana<\/title>\n<meta name=\"description\" content=\"How to See the Buddha, by Ven. Gnanaseeha Rakwane Thero. A book on the nine qualities of the Buddha based on the Pali canon. 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