CHAPTER SEVEN CONCLUSION

Vn.l. Summation Based on the primary source of Buddhist scriptures as well as secondary source of Buddhist and non- along with the latest studies relating to the topic, the thesis has presented the methods to enlightenment as depicted in Mahasatipatthana Sutta and the Astasahasrika which present the ways to enlightenment of and of the boddhisattva of the and respectively. We have details of origin and development of each , and have also dealed with concerning matters relating circumstances in which the Buddha gave the discourses, relating to who can practice these methods. Moreover, one will find in the thesis studies, analyses the particular methods to enlightenment and the fruits that practitioners will attain if following these methods The Mahasatipatthana Sutta was preached by the Buddha some years after his enlightenment. This method was then repeated many times in different occasions during his life. This proves that it is the most important method which anyone who wants to purify his mind, to pass far beyond grief and lamentation, to destroy ill and misery, to attain could not leave out. As it is predicted at the beginning of the discourse as ''ekayano ayam.. maggo" (the one and only path).The audiences of the Mahasatipatthana Sutta were the bhikJdius and Kuru people, the people with a good sila {ekam samayam bhagava kurusu viharati.. .bhilddiavd). According to this sutra, for

330 the normal people, this is the one and only path leading to the purification of beings, to passing far beyond grief and lamentation, to the dying-out of ill and misery, to the attainment of right method, to the realization of nirvana, (Ekayano ayam, bhikkhave, maggo sattanam visuddhiya, sokaparidevanam samatikkamaya dukkhadomanassanam atthangamaya nayassa adhigamaya nibbanassa sacchikiriyaya). The path is that of the fourfold setting up of : kayanupassana (the observation of hody),vedananupassana (the observation of fee\ings),cittahupassana (the observation of mind), dhammanupassana (the observation of mental contents). Through method of observation {vipassana), the practitioners w^ill observe every thing that appears in their body, feeling, mind and mental contents in every moment in their lives. This is the process of merely observation, without any reaction or imagination. Just observing how they arise, how they weaken, and how they pass away without'I', 'me', or 'mine' so as practitioners can understand and experience the nature of of things in this world by themselves when they reach the stage of''Atthikayo' tP (This is hohyl),""Atthi vedana' ti va"(This is sensation!), ''Atthicitta'ntr (This is mind), or ''Atthidhamma'ti" (This is dhammal). There are no T, no 'my boby', no 'my mind' etc. The results of establishing of mindfulness are described in the sutra as: "Yo hikoci, bhikkhave, ime cattaro satipatthane evam bhaveyya sattavassani, tassa dvinnam phalanam annataram phalam patikankham dittheva dhamme anna; va upadisese anagamita'^^^ "Indeed, monks, whoever practices this fourfold establishing of awareness in this manner for seven years, he may expect one of two results: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-retvimer."^^^ Practicing in this manner, one of two fruits is attained: ''dittheva dliamme anna; sati va upadisese anagamita". Either dittlieva dtiamme anna

^''D.,ii,314 *" Maha., 77

331 (the total understanding of an arhat) or the third stage of anagamin is attained by meditators within seven years. If there is someone who has been practicing more than seven years but he or she is not an arhat. They may misunderstand the method or do not work exactly as the technique wants them to work. The necessary condition for this method is ''evam bhaveyya" (in this manner or having practiced exactly as set out). It is ""sampajannam na rihcatf\ where sampajanna is not missed for any moment in life. The meditators practice feeling sensation in everything they do at the physical level, and understanding arising and passing. When they can practice in this way, they have the Buddha's guarantee of the results. Further the Buddha says leaving aside seven years, six years, five, four, and even down to one year; then seven months, six, and down to one, even half a month, or even seven days will suffice. It differs depending on the nature of each practitioner or on their past accumulation. Just like there are passengers traveling on the Sahara desert; they feel thirsty and looking for water. Someone who is at the middle of the Sahara desert will take a long time to reach the river for water. However, if there is someone who is at the end of the desert and near the bank of river, they need some hours or even some minutes to get the water from the river for drinking. For the persons who have good deeds from the past will need only seven days to reach the stage of dittheva dhamme anna or of anagamr. For some ones who just start working at the first step in this life may need seven years to attain this stage. Contrast to the Mahasatipatthana Sutta, the Astasahasrika Prajnaparamita was taught by the Buddha just some years before his mahaparinirvana when there were a lot of his disciples who became . This sutra was delivered at Rajagriha, on the Vulture Peak. He taught this

*'* Acharya S.N. Goenka, Mahasatipatthana Sutta: The Great Discourse on the Establishing of A warenes. (Maharashtra: Vipassana rearch Institute, 2006),94

332 discourse in the great assembly with a great gathering of monks, with 1,250 monks, all of them arhats {sarvairarhadbhih) except Ananda.^'^ So the hears of this discourse are arhats. It means that the persons who can understand, practice, and get the most essence of this teaching properly is only arhats. The characteristic and natures of arhats are described that their outflows are dried up or exhausted {ksma-asrava), undefiled, fully controlled, quite freed in their hearts {suvimuktaci'ttai'h), well freed and wise {suvimuktaprajna), thoroughbreds, their work done, their task accomplished, their burden laid down, their own weal accomplished, with the fetters that bound them to becoming extinguished, their hearts well freed by right understanding, in perfect control of their whole minds. So we see here the hearers of this discourse are different from those who listen to the MahaSatipatthana Sutta. And the method to fiiU enlightenment that the Buddha was taught to arhats and is to practice six paramitas namely dana paramita (giving perfection), 5/73 paramita (moral perfection), ksanti paramita (patience perfection), vv/ja paramita (energy perfection), dhyana paramita (rapt musing perfection), prajna paramita (wisdom perfection). Among six paramitas, prajna paramita plays the most important role. It is considered as the eyes that guide the to practice five other paramitas. The practitioners were asked to set their will as: "My own self I will place in suchness, and, so that all the world might be helped, I will place all beings into suchness, and I will lead to nirvana the whole immeasurable world of heings'",^^^{atmanam ca tathatayam sthapayisyami sarvalolcanugrahaya,

*^ "evam maya srutam /ekasmin samaye bhagavan rajagrhe viharati sma grdhakufeparvate mahata bhiksusaijighena sardhamardhatrayodasabhirbhiksusataih, sarvairarhadbhih ksmasravairnihklesairvaslbhutaih suvimuktacittaih suvimuktaprajiiairajnaira^

samyagajfiasuvimuktacittaih sarvacetovasiparamaparamipraptairekam pudgalam sthapayitva yaduta ayusmantamanandaw //"^''Asta., 1 ^'^ (trans.), The Perfection of WisdoWisdom in Eight Thousand Lines & Its Verse Summary (Delhi: Sri Satguru publications, 1994), 163.

333 sarvasattvan api tathatayam sthapayisyami, aprameyam sattvadhatum parinirvapayisyamiti). After setting this will, the practitioners (mainly arhats) become bodhisattvas {ihs great beings). By practicing six perfections, the bodhisattvas become a shelter for the world, a refiige, the place of rest, the final relief, islands, lights and leaders of the world. They win full enlightenment, and become the resort of the world.Thanks to the practice of the six perfections, as described above; they do not wish to attain liberation in a private nirvana of their own. They survey the highly painfiil world of beings. They want to win full enlightenment, and yet they do not tremble at birth-and-death. Armed with the great armour, the bodhisattva is not rooted, focused or established in the perception of material forms or in the experience of personal feelings, perceptions and impulses. The bodhisattva is not rooted, focused or established in any possible state of individual or communal awareness within the cosmic display of earth, water, fire, wind, space and perspectival consciousness. The bodhisattva is not even rooted, focused or established in the practice of mindfulness and other contemplative disciplines, nor in their fruits, the supra-normal powers. The bodhisattva is not identified with exalted levels of the spiritual path, including gnostic sainthood or

70'? solitary sagehood, or even with the supreme goal of . Through standing in emptiness, the bodhisattva stands in perfect wisdom, ''sOnyatayam Icausika tisthata bodhisattvena mahasattvena

™'Asta.,XI,p.ll6 ^"^ ".. bodhisattvena mahasattvena mahasamnahasamnaddhena bhavitavyam /na rupe sthatavyam / na vedanayam na samjiiayain na samskare^u /na vijnane sthatavyam /na cak^u^i sthatavyam /na rupe sthatavyam / na cak^urvijnane sthatavyam / na cak^uhsatnsparse sthatavyam / na cak^uhsanisparsajayam vedanayam sthatavyam / evam na srotraghrSnajihvakayamanahsu sthatavyam /na sabdagandharasasprAstavyadharmesu, na srotravjjnane, yavanna manovijffane /na manahsamsparse, na manahsamsparsajayam vedanayam sthatavyam /na prthivTdhatau sthatavyam / nabdhatau, na tejodhatau, na vayudhatau, nakasadbatau, na vijnanadhatau sthatavyam / na smftyupasthane^u sthatavyam .. ."/Isi'a.JI, p. 18

334 prajmparamitayam sthatavyam"/'^\ bodhisattva contemplates that emptiness which is possessed of the best of all modes i.e. of the six perfections. He does not, ho^yever, contemplate that "I shall realize", or "I should realize", but he contemplates that "this is the time for complete conquest and not for realization". Without losing himself in the concentration, he ties his thought to an objective support for his compassion and he determines that he will take hold of perfect wisdom which is essentially skill in means, and that he will not realize emptiness, because its realization is not the final goal. Meanwhile, however, the bodhisattva does not lose the which act as the wings to enlightenment. He does not affect the extinction of the outflows which would prevent renewed rebirths, but over that also he achieves complete conquest. With the perfect wisdom,the bodhisattva adopts the same attitude towards all beings, his mind is even towards all beings, he does not handle others with an uneven mind, but with a mind which is friendly, well disposed, helpful, fi-ee from aversion, avoiding harm and hurt, he handles others as if they were his mother, father, son or daughter. While the bodhisattvas help or course other beings out of suffering, they do not see or have a notion that "I am a bodhisattva, a helper and other beings receive help from me"The Prajha Paramita-Ratna-Guna-Samcaya- mentions: ^°'*

"A flying bird has no footing in the intermediate space. It does not stand on it, nor does it fall to the ground. So the Bodhisattva who courses in the doors to freedom Neither experiences the Blessed Rest, nor does he course in the sign^"^

™^/l5te.,II,p.l7 ^°'' ^'pak^isya nastipadu gacchata antarlk^e no capi tatra sthitu no ca patati bbumauj tatha bodhisattva caramanu vimok?advare na ca nirvfiim sprsati no ca n/m/ttacarrAkira. Yuyama (ed.),Pra/ffa Paramita -Ratna -Guna - Satjicaya -Gaifi&a (London: Cambridge University Press, 1976), 77 ™' Edward Conze (trans), The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary {D&\h.i: Sri Satguru publications, 1994),46

335 After a detailed study, we have come to the conclusion that although each discourse has different nature and quality depending on the characteristics of the hearers, the Buddha's teachings have the same taste, the taste of liberation, the taste of enlightenment. The Buddha emphasized that his teachings had a practical purpose, and should not be blindly clung to. He likened the to a raft made by a man seeking to cross fi"om the hither shore of a dangerous river, representing the conditioned world, to the peacefiil fiirther shore, representing nirvanaJ^^ He then rhetorically asked whether a man, on reaching the other shore, should lift up the raft and carry around with him there. He therefore said, ''^dharma is for crossing over, not for retaining^^^. That is, a follower should not only grasp the Buddhist doctrines and practices, but use them for their intended purpose, and then get rid of them when they had ftilly accomplished their goal. The way to enlightenment depicted in Mahasatipatthana Sutta or the way to enlightenment of arhat is similar to this situation. It resembles of process of crossing a deep river. The man has to prepare for his journey. Firstly, he has to go to collect good materials to make a boat, then he needs to learn skills how to make a safe and good boat so he can use it reach the other shore of river safely. Then, he also has to learn how to swim and how to drive this boat to cross the river. This process is the process of purification of one's mind. By practicing the four , one can purify their minds, overcome their sorrow and lamentation, extinguish their suffering and grief, walk on the path of truth, cross the river and realize nirvana.

""^ " Monks, as a man going along a highway might see a great stretch of water, the hither bank dangerou/ and frightening,^ the further bank secure, not frightening, Even so, monks, is the Parable of the Raft dhamma taught by me for crossing over, not for retaining. You, monks, by understanding the Parable of the Raft, should get rid even of (right) mental objects, I all the more of wrong one^';l.B. Homer (trans.), The Collection of the Middle Length Sayings, YoLll, 173. ^"^ "Evameva kho, bhikkhave, kullupamo maya dhammo desito nittharanatthaya, no gahanatthaya. Kullupamam vo, bhikkhave, dhammam desitam, ajanantehi dhammapi vo pahatabba pageva adhamma." Majjhima-Nikaya, 1,135

336 The way to enlightenment depicted in the Astsahasrika Prajnaparamita or the bodhisattva path Hkens the process of the wise men who have arrived at the other shore of the river. They are the persons whose outflows have dried up, undefiled, fully controlled, and quite freed in their hearts, thoroughbreds; their works have been done; their tasks have been accomplished, their burden has been laid down, their own weal has been accomplished, with the fetters that bound them becoming extinguished; their hearts are well freed by right understanding, and they are in perfect control of their minds. Now, he should put the boat down; he should not carry it around. The boat, for him, is not necessary any more. He should put the boat down to recognize that all dharmas are sunya or void. He should not get attached to them. They have the same character, the character of voidness. His job now is to use that knowledge, the perfection of wisdom to serve other beings, to help other suffering beings to cross the river of samsara.

Vn.2. Satipattbana Meditation: Solution to Individual and Social Problems in Modem Time

The Western world, through its scientific technology, has made astonishing advances in understanding the physical world and utilizing resources for improving human life through such scientific fields as medicine, agriculture, and engineering. Despite the improvement in our physical living conditions, however, humanity is still confronted with great suffering. In fact, many of the complications and problems challenging the modem world are paradoxically, products of its rapid advances, such as the social upheaval that accompanied industrialization, and the labor market shifts that occur in

^'^^ sarvatarhadbhih k^TmsravaimihklesairvasWhutaih suvimuktacittaih suvimuktaprajnairajnaimjaneyairmahanSgaih krtakrtyaih krtakaranTyairapahrtabharairanupraptasvakarthaihparik^mabhavasaipyojanaih samyagajnasuvimuktacittaih sarvacetovasiparamaparamipraptairekam pudgalam sthapayitva yaduta ayu^mantamanandam; Asta., 1

337 conjunction with globalization. The most ubiquitous by-product of these problems of the modem era is simply called "stress," and it has been implicated in the epidemics typical of our times, such as depression, high blood pressure, cardiovascular disease, and substance abuse and other forms of addiction. Although the symptoms of these modem maladies can be treated by traditional medicine, we now recognize them to be as much a product of the mind as the body. Evolutionary science teaches us that our brain is not one undifferentiated mass. There are many distinct parts of it, linked in a complex network. The older parts of the brain, known as the limbic system, are the emotional, reactive parts that evolved longe ago. The parts of our brain that evolved more recently, such as the frontal cortex, are the seat of rational, conscious thought. The various parts of the brain communicate not only with each other, but also with the body. This two-way communication takes place through various hormones and neurotransmitters. Because of this two-way communication, mental stress can have physical consequences, and physical illness can have mental effects. In the modem world, science holds the prominence and authority accorded to religion in the past. Anything that is validated through rigorous scientific investigation gains instant respect and acceptance; conversely, that which is not proven valid by science is considered questionable. Although spiritual pursuits may be noble endeavors, they are not necessarily considered relevant; the modem world is concerned not with the quality of our future lives, but with what is happening now: the quality of life right here. Therefore, as science has begun to investigate the efficacy of contemplative practices, this same yardstick has been applied: can these practices contribute immediately to our day-to-day quality of life? If meditation is to attract the attention of the modem world, particularly the medical and scientific

338 communities, it will be neccessary to demonstrate its efficacy in a tangible way. 80% to 90% replications of our thoughts on daily basis are from previous days. We spend almost half of our time worrying about things that are not likely to come true.This negative mental energy, fueled by the stresses of modem life, is the reason why most of us can't remember the bliss of childhood that filled our minds with glorious moments when we experienced unbound love, sparks of wisdom, and of course total harmony with the world around us and harmony within ourselves. The only good news is that we can re-experience this bliss; but only if we learn to manage our restless minds and soothe our strained spirits. The practice of meditation will set people free from unnecessary worries, enrich their perception and heighten their senses. Mindfulness is a state of awareness in the present moment, when people's mind is relaxed and conscious of all their experiences, including all their thoughts, feelings,, sensations, and breathing. A mindful mind accepts everything with an attitude of non-resistance and equanimity. Thus, people can experience a state of being without self-criticism. Skilled practitioners of mindful meditation describe the feeling as an outer body experience during which the mind is separated from the body and thus can look on at the "self from the "outside". Although the Buddha passed away more than two thousand five hundred years ago, his teachings are everlasting and useful to people at any time. Nowadays, many Buddhist masters, meditating leaders apply the Buddha's teachings into their normal lives and to help others to balance their lives and to heal the mind when they have to face a lot of difficulties in the modem life.SatipattMna or v7/7a55a/7^ meditation is the great method to help people have a balanced, happy and peacefiill life. There are some great

339 teachers who teach this method and help others apply it in their normal lives successfully. They are Thich Nhat Hanh, and S.N Goenka. Thich Nhat Hanh is a master, teacher, scholar, poet, human rights activist and has published more than 100 books, including more than 40 in English. He was bom in in 1926 and became a monk at the age of 16. He was nominated by Dr. Martin Luther King, Jr., in 1967 for the . In 1982, he established Plum Village, France, as his meditation center, monastery and . He has subsequently established monasteries or meditation centers in the US and Europe, and other countries for conducting retreats. He is an important influence in the development of Western . His teachings and mindfulness practices appeal to people from various religious, spiritual, and political backgrounds. He continues to be active in the , promoting non-violent solutions to conflict. With mindfulness meditation, Thich Nhat Hanh creates an enviroment for members of Buddhist sangha living in peaceful and happy way for spiritual life. This is the greatest chance for them to keep their sTla (morality), to practice (concentration), and to develop prajna {y^xsdom). Living in the community of Plum Village, practicing , and doing what monks and nuns should do is the practical way to preserve the Buddha's dharma and the best process of walking on the path of truth, purifying our mind, passing far beyond grief and lamentation, dying out of ill and misery in the modem time. Moreover, during the , Thich Nhat Hanh steadfastly practiced , founding the School of Youth for Social Service, rallying 10,000 young people throughout Vietnam to work with communities and war victims in the Buddhist spirit of compassion and nonviolence.Then, this movement develops throughout the world. It opens a new chapter for monks, nuns, and laity who want to leam to practice the

340 bodhisattva path along with their own path to the final goal. Practising mindfulness for their own inner peace and doing social work through engaged Buddhist movement is a good way to benefit themselves and benefit others. This is a bridge between the sahgha and laity community in the present time. A lot meditation retreats are set out over the world to help people get closer to the members of sahgha, to practice meditation with monks and nuns, to stay together in understanding, peace, and happiness. That is just a short time but it is a valuable time for people to set up mindfuness in their mind, to heal suffering that they had in the past, and to build up inner peace and energy in order to face and deal with difficulties in daily life at the present time and in the flirture such as break relationship, or misunderstanding due to hurry life in the modem day. This is also a good chance for monks and nuns to learn how to practice the bodhisattva path through serving people during the retreat.lt is a practical tool for them to develop compassion, ability to listen and understand others, lovingkindness. Beside meditation retreats, education program, schools are set up for social service, and for people who want to practice ''dana\ There is another important figure that puts the Buddha's teaching into practice effectively nowadays is S.N. Goenka. He was a leading lay teacher of vipassana meditation in the tradition of Sayagyi U Ba Khin. He trained more than 800 assistant teachers and each year more than 100,000 people attend his vipassana courses. Vipassana niQans to see things as they really are, not only as they seem to be. The technique of vipassana is based on the Satipatthana Sutta. This is one of the oldest and most original teachings of the Buddha and through it one can cultivate mindfulness and develop awareness. The proper practice and application of vipassana meditation enables one to solve many problems and for this reason, it has become a subject of interest and study for Western psychologists. This, however, is not the final goal. If

341 one uses vlpassana meditation as a treatment for physical and mental ailments it is similar to using a certain medicine for a particular disease. The particular disease may be cured but one still has to face many other diseases as long as one remains in sathsara. Vipassana meditation, indeed, aims at the total purification of human beings and at the overcoming of sorrow, lamentation, the destruction of grief and suffering and the reaching of the right path and the attainment of the nirvana state. One who practises vipassana meditation with this aim in mind, even before he attains the final goal, can achieve peace of mind, happiness, calmness, relaxation and tranquility and the ability to face life's daily problems and enjoy a corresponding greater degree of happiness in this very life here and now. Goenka emphasized that the Buddha never taught a sectarian religion; he taught dharma - the way to liberation - which is universal and presents his teachings as non-sectarian and open to people of all faiths or no faith. 'Liberation' in this context means fi^eedom fi"omimpuritie s of mind and, as a result of the process of cultivating a pure mind, fi*eedomfro m suffering.^°^ He called v7/»a55ana meditation an experiential scientific practice, through which one could observe the constantly changing nature of the mind and body at the deepest level, a profound understanding that leads to a truly happy and peaceful life. 10 day vipassana zQViX^t^ are held all over the world where students learn the technique while observing noble silence and following a strict moral code of conduct. The vipassana meditation centers that he has helped to establish throughout the world offer 10-day courses that provide a thorough and guided introduction to the practice of vipassana meditation. These courses are supported by voluntary donations of people who want to contribute for future

™' D.C Ahir (ed.) Vipassana: A Universal Buddhist Technique of Meditation (Delhi: Sri Satguru Publications, 1999),21-28

342 supported by voluntary donations of people who want to contribute for future courses. There are no charges for either the course or for the lodging and boarding during the course. Only donations made at the end of the course go towards paying for future new students.With the ever-growing number of people learning vipassaha fi-omthes e centers, Goenka tries to ensure that the whole network does not become a sectarian religion or cult. He recommends the expansion should be for the benefit of others, not mere expansion for the sake of expansion due to any blind belief but with the intention may more people benefit, rather than for the sake of their own organization's growth. Further more, Goenka was able to bring vipassana meditation into prisons, first in India, and then in other countries. The organization estimates that as many as 10,000 prisoners, as well as many members of the police and military, have attended the 10-day courses. 'Doing Time, Doing Vipassana' is a documentary about the introduction of S. N. Goenka's vipassana 10-day classes to Tihar Jail in the early 1990s by then Inspector General of Prisons in New Delhi, Kiran Bedi. Bedi first had her guards trained then she had Goenka give his initial class to 1,000 prisoners. " Tlie Dliamma Brotheri'' is a documentary film released in 2007 about a prison Vipassana meditation program at Donaldson Correctional Facility in Bessemer, Alabama. The film concentrates on four inmates, all convicted of murder. It also includes interviews of guards, prison officials, and local residents and includes reenactments of the inmates' crimes. In short, modem life is moving at such a rapid pace that there is no time even to breathe. Our fiercely competitive world is like a rat-race where, in spite of all the technological and economic development and multifarious pleasures, people are unhappy. Mindfulness or satipattliana meditation is the technique which helps us to train our mind to observe all the sensations with detachment and equanimity without developing craving for pleasant

343 sensations or aversion towards unpleasant or painful one. It is a solution for anyone to face the competitive world with a balanced mind. Apart from the purification of the mind, which is the primary goal of the technique, the practitioner also experiences gains at the physical and psychological level. Many common ailments such as hypertension, headaches, ulcers, acidity are often psychosomatic. These are automatically cured as by-product of the cleaning process of satipatthana meditation. It is a techinique which has a very practical approach. Satipatthana meditation not only helps us pass through the vicissitudes of life in detached way, but it also promotes social well-being. It is, therefore, a science, not only of self- development but also of social development. The basis of any healthy, harmonious society is always the heathy, harmonious individual. Only if each individual has a pure, peaceful mind, can we expect peace and harmony in the society. Satipatthana or vipassana meditation is a unique technique for obtaining peace and harmony within an individual at the experiental level. It is an art of living whereby we learn to live in peace and harmony with our own selves and with others. We use the Buddha's words to conclude our work: "Appamado amatapadam [amatam padam (ka.)], pamado maccuno padam; Appamattana miyanti, ye pamattS yathS mata. ''^" Mindfulness is the way to the immoral state {NibbSna), unmindfiilness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

710 S.N. Goenka, Sayayi U Ba Khin Journal: A Collection Commemorating the Teaching of Sayayi UBa Khin (Maharashtra:Vipassana rearch Institute, 2006), 236 '" Dbammapada, 4. PTS

344