DOCSLIB.ORG

Volume 1 Part II

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Volume 1 Part II THE TREATISE ON THE METHOD OF VIPASSANA INSIGHT MEDITATION Which can speedily lead to the attainment of Magga-Phala-Nibbāna VOLUME I PART II by SAṬṬHASAṄGĪTIPUCCHAKA, AGGAMAHĀPAṆḌITA THE VENERABLE MAHASI SAYADAW Translated by U MIN SWE (Min Kyaw Thu) CONTENTS: CHAPTER IV.......................................................................................6 MANNER OF CONTEMPLATION AND NOTING AND DISCUSSION ON THE DISCOURSE..........................................................................................................................6 HOW CHARACTERISTICS, ETC. COULD BE KNOWN WITHOUT SUTA..........11 IN HARMONY WITH THE ṬṬĪKĀ KYAW (ABHIDHAMMATTHAVIBHĀNĪ ĪKĀ) ...............................................................................................................................................15 HOW CAKKHUPASĀDA IS KNOWN............................................................................19 SUTAMAYA AND CINTĀMAYANĀṆ A ARE NOT VIPASSANĀ.............................25 QUESTION AND ANSWER WHICH DEMONSTRATS VIPASSANĀ......................31 METHOD OF CONTEMPLATING VIPASSANĀ IN BRIEF......................................35 HOW KILESA IS REJECTED BY NOTING..................................................................48 HOW IMPULSIVE CONSCIOUSNESS OR ILLUMINATION CEASES IN PANCADNĀRA - THE FIVE SENSE-DOORS...............................................................50 STORY OF VENERABLE POṬṬ HILA...........................................................................56 MERE NON-DISCERNMENT BY SIGHT WILL NOT BRING FORTH BHĀVANĀ ...............................................................................................................................................59 DIRECT FACTUAL ILLUSTRATIONS.........................................................................61 THE MANNER OF NOTING AT THE MOMENT OF HEARING, ETC...................74 HOW NOTING IS DONE AT THE MOMENT OF TOUCH........................................79 HOW ĀNĀPĀNA IS NOTED............................................................................................85 THE MANNER OF NOTING THE FOUR ELEMENTS...............................................89 MANNER OF NOTING AT THE MOMENT OF THINKING & KNOWING...........91 2 MANNER OF NOTING IRIYAPATHA , (THE POSTURES) THE WAY OF DEPORTMENT (PG 344)................................................................................................101 IT IS NOT DOG'S KNOWLEDGE OR COMMON WORLDLING'S KNOWLEDGE .............................................................................................................................................102 ATTAINMENT OF KAMMATTHĀNA & SATIPAṬṬ HĀNA MEDITATION ARE IDENTICAL......................................................................................................................107 THE MANNER OF NOTING SAMPAJAÑÑA.............................................................116 MANNER OF CONTEMPLATING BAHIDDHA EXTERNAL OBJECTS..............125 MANNER OF CONTEMPLATING SAMUDAYA AND VAYA.................................127 HOW MINDFULNESS BECOMES CORRECTLY MANIFESTED.........................128 VEDANĀNUPASSANĀ....................................................................................................129 UPEKKHĀVEDANĀ........................................................................................................134 SĀMISASUKHA...............................................................................................................139 THE STORY OF THERA MAHĀSIVA.........................................................................143 MANNER OF KNOWING SAMUDAYA AND VAYA................................................149 CITTĀNUPASSANĀ........................................................................................................151 HOW THE MIND IS KNOWN BY ITS CHARACTERISTICS, ETC.......................154 DHAMMĀNUPASSĀ.......................................................................................................156 HOW AWARENESS THE ARISING AND CESSATION OF NĪVARANA TAKES PLACE...............................................................................................................................158 YONISO MANASIKĀRA................................................................................................159 AYONISO MANASIKĀRA............................................................................................163 MANNER OF KNOWING THE KHANDHĀ...............................................................168 MANNER OF KNOWING SAMUDAYA AND VAYA OF RŪPA..............................170 3 MANNER OF KNOWING SAMUDAYA VAYA OF VIÑÑĀNA...............................174 MANNER OF KNOWING ĀYATANA, DHĀTU AND NĀMA-RŪPA......................175 THE MANNER OF KNOWING SAMYOJANA...........................................................179 MERE REFUSAL TO OFFER AS ASKED FOR DOES NOT AMOUNT TO MACCHARIYA................................................................................................................181 HOW BOJJHANGA ENLIGHTENMENT FACTOR IS KNOWN............................184 FOUR NOBLE TRUTHS OR ARIYASACCĀ..............................................................193 DUKKHA-SACCA...........................................................................................................193 SAMUDAYASACCĀ........................................................................................................199 NIRODHASACCĀ............................................................................................................201 MAGGASACCĀ...............................................................................................................202 MANNER OF CONTEMPLATING THE FOUR NOBLE TRUTHS.........................203 HOW DUKKHA IS KNOWN..........................................................................................210 ANINDRIYABADDHA RUPA IS NOT TO BE REGARDED AS DUKKHASACCĀ .............................................................................................................................................212 HOW SAMUDAYA IS KNOWN.....................................................................................217 THE MANNER OF AWARENESS.................................................................................219 IT IS CONSPICUOUS BUT DIFFICULT TO KNOW.................................................221 HOW NIRODHA AND MAGGA SACCĀ ARE KNOWLEDGE REALIZED..........224 HOW THE FOUR NOBLE TRUTHS ARE KNOWN EVERY TIME NOTING IS DONE.................................................................................................................................226 HOW THE FOUR NOBLE TRUTHS ARE KNOWN BY MAGGA-ÑĀNA - THE KNOWLEDGE OF THE PATH......................................................................................230 DIFFERENCE IN KNOWLEDGE GAINED BY PUTHUJJANAS AND ARIYAS..232 4 HOW TO DEVELOP THE EIGHTFOLD MAGGANGAS.........................................237 HOW MAGGANGA IS TO BE DEVELOPED.............................................................241 HOW VIVEKANISSITA, ETC. OCCURS.....................................................................246 HOW VOSAGGA PARINĀMĪ TAKES PLACE...........................................................250 SĪLAMAGGANGA IS INCLUDED IN VIPASSANĀ...................................................251 CATUSACCA KAMMAṬṬ HĀNA..................................................................................254 HOW DUKKHA IS COMPREHENDED OR KNOWN...............................................262 HOW SAMUDAYA IS AWARE OF AND KNOWN....................................................263 HOW NIRODHA AND MAGGA ARE AWARE OF AND KNOWN.........................263 THE NOBLE QUALITIES AND ADVANTAGES OF SATIPAṬṬ HĀNA.................267 THE NOBLE WARRANTY.............................................................................................273 THE FIVE PADHĀNIYANGA (FACTORS OF STRIVING)......................................275 SPECIAL REMARKS AND MESSAGE........................................................................277 5 CHAPTER IV MANNER OF CONTEMPLATION AND NOTING AND DISCUSSION ON THE DISCOURSE [In this chapter elucidation will be made on the manner of contemplating and noting, on the manner how true manifestation takes place, and how awareness or realization occurs, as substantiated by Pāḷi Canons, Aṭṭhakathās and Ṭīkās.] It has already been explained in the previous Chapter that just as contemplation is made by Samathayānika on the Jhānacittuppāda in which he has absorbed in an instant, and on the rūpa upon which it depends, and also on the rūpas which have occurred on account of 'jhānacittuppāda', i.e. the mind which has sprung up from jhāna, Vipasanāyānika also should contemplate and note on the mind that occurs at the moment of seeing, hearing, smelling, eating, contacting, imagining and knowing, and on the rūpa upon which these mind or consciousnesses rest, and on the rūpa which appears or exists on the strength of these mind, and also on the rūpa which is the object of the said consciousness. In this regard, seeing-consciousness or "the mind that sees" means cakkhudvāravithi (the cognitive process connected with eye-door) beginning from āvajjana- (the adverting consciousness) and ending with tadārammaṇa (the registration consciousness). In the matter of 6 Vipassanā, it is impossible to contemplate the mind that arises (cittuppāda) by determining its respective constituent parts or mind-moments. It has been explained very convincingly in the relevant Pāḷi texts, Aṭṭhakathās and Ṭīkās that contemplation
Load more

Recommended publications
  • Dana Pāramī (The Perfection of Giving)
    Dana Pāramī (The Perfection of Giving) Miss Notnargorn Thongputtamon Research Scholar, Department of Philosophy and Religion, Faculty of Arts, Banaras Hindu University, Varanasi, India [email protected] Received Dec 14,2018; Revised Mar 4, 2019; Accepted May 29, 2019 ABSTRACT Every religion in the world likes to teach that charity is important. This is the case with Buddhism also. The Buddha describes the three central practices as Dana (generosity), Sila (morality) and Bhavana (meditation). Bhikkhu Bodhi writes, “the practice of giving is universally recognized as one of the most basic human virtues”, and Susan Elbaum Jootle confirms that it is a basis of merit or wholesome kamma and when practiced in itself, it leads ultimately to liberation from the cycle of repeated existence”. Buddhists do not seek publicity for charity. But it is the practice of the vehicle of great enlightenment (mahābodhiyāna) to improve their skillfulness in accumulating the requisites for enlightenment. We now undertake a detailed explanation of the Dana Pāramī. Keywords: Dana (generosity), Bhavana (meditation), Sila (morality) 48 The Journal of The International Buddhist Studies College What are the Pāramis? For the meaning of the Pāramīs, the Brahmajāla Sutta explains that they are the noble qualities such as giving and etc., accompanied by compassion and skillful means, untainted by craving and conceit views (Bhikkhu Bodhi, 2007). Traleg Kyabgon Rinpoche renders “pāramīs” into English as “transcendent action”. He understands “transcendent action” in the sense of non-egocentric action. He says: “Transcendental” does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world – either in an egocentric way or non-egocentric way.
    [Show full text]
  • Review of Research Issn: 2249-894X Impact Factor : 5.7631(Uif) Volume - 10 | Issue - 7 | April - 2021
    Review of ReseaRch issN: 2249-894X impact factoR : 5.7631(Uif) volUme - 10 | issUe - 7 | apRil - 2021 EXPOSITIONS OF THE TEN PERFECTIONS RELATING TO THE THERAVADA BUDDHIST LITERATURE Kosalla Ph.D. Scholar, Center for Mahayana Buddhist Studies, Acharya Nagarjuna University, Guntur, Andhra Pradesh, India. ABSTRACT There are various religions that we can see all over the world. Among them, this paper is going to focus on the Buddhism and explains about the perfection. Buddhism was foundered by the Gautama Buddha who Awakened One by fulfilled ten perfections (Paramita) in the past lives. And also, Buddhism is the world’s fourth largest religion with over five hundred million followers, or over 7% of the global population, known as Buddhists. All religions probably have their own histories, own teachings, and own final goals. Hereby, we are going to show concerned about Buddhism’s history, teaching, and final goal briefly in this article. There is no effect without cause. KEYWORDS: Perfection = Paramita, Awakened One = Buddha, Sacrifice. INTRODUCTION The roots of perfection and its characteristics Here, we can see the roots of perfection in the Theravada pitaka which is the Buddha taught for fourty-five years. According to Khuddaka texts, bodhisatva become a Buddha as a result of the completion of perfections (paramita). (1) In the Apadana, five perfections are mentioned by name: Nekkhamma, Khanti, Metta, Sacca and Adhitthana. (2) In the Cariyapitaka, seven paranitas are illustrated in the stories: Dana, Sila, Nekkhamma, Adhitthana, Sacca, Metta and Upekkha, while the Uddana-gatha mention ten: Dana, Sila, Nekkhamma, Adhitthana, Sacca, Metta, Upekkha, Khanti, Viriya and Panna.
    [Show full text]
  • Language and Discourse
    Piya Tan SD 26.11 Language and discourse Language and Discourse A brief survey of Buddhist philosophy of language, epistemology and logic Freeing the mind from noise by Piya Tan ©2006, 2008 To LORENZ DEUTSCHENBAUR of Bavaria, Germany, Ludwig Maxilian Universität, Munich, & the NUSBS Discovering Buddhism, May your inward journey bring you light and peace, and for others, too, 2008. 1 W hat are language and discourse? 1.1 LANGUAGE, DISCOURSE AND MEANING. W ithout language, there will be no religion; no True Teaching could be communicated. And yet, language can hide or distort the message just as well. As such, some understanding of the nature of language helps us understand the problems involved in learning and teaching the Dharma, overcome such problems, rightly understand the Dharma, and effectively con- vey the means of spiritual liberation to others. Language is a means of expression and communication learned and used at the interface of our minds and the external world. Discourse is how we present our ideas and feelings through language to communi- cate with othersœit is how we use language to record our thoughts, and to inform or influence others. Discourse is also about how the Buddha teaches the Dharma.1 Language significantly shapes discourse: language gives palpable form to what is in our minds that we wish to express; discourse gives meaning to what is communicated in language. Meaning is how we or our audience value or relate to what is expressed in language. Often, the term language is used to denote both itself and discourse, and meaning has a broad sense in terms of how we evaluate thought, word and action.
    [Show full text]
  • The Bodhisattva Ideal in Selected Buddhist
    i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts.
    [Show full text]
  • Kālāma-Sutta: Epistemology, Ethics, and the ‘Sacred’
    Buddhist Studies Review 24(1) 2007, 91–107 ISSN (print): 0256–2897 doi: 10.1558/bsrv.v24i1.91 ISSN (online): 1747–9681 Doubting the Kālāma-Sutta: Epistemology, Ethics, and the ‘Sacred’ STEPHEN A. Evans Bangkok [email protected] ABSTRACT: The Kālāma-sutta is frequently cited as proof of the rational and empirical spirit of early Buddhist epistemology, ‘The Buddha’s charter of free enquiry’, accord- ing to Soma Thera. A close reading, however, calls that interpretation into question. The Kālāmas do not ask what is the truth, and the Buddha does not tell them how to find it. Rather the Kālāmas ask ‘Who is telling the truth?’ in what may have been the pursuit of sacred or quasi-magical power through the person of a teacher. The Bud- dha, in turn, encourages them to adopt a set of attitudes and actions, which includes choosing a teacher. The method of evaluation that the Buddha gives, which includes the famous ‘know for yourselves’ is found to be as least as much ethical as it is epis- temological and to invoke the opinion of authority and the public. The Buddha here seems to call for a decision that is partly based on faith, and the Kālāmas respond not with independent research, but with an act of faith in committing themselves to (and being accepted by) the Buddha. INTRODUCTION The Kālāma-sutta (or, more accurately, the Kesamutti-sutta) is one of the best known and most widely cited suttas of the Pāli Nikāyas. Its importance, on the one hand, is that it seems to give an account of the Buddha’s epistemology; its popular appeal, on the other, is that the epistemology seems strikingly modern.
    [Show full text]
  • The Four Realities True for Noble Ones: a New Approach to Ariyasaccas
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 22, 2015 The Four Realities True for Noble Ones: A New Approach to Ariyasaccas Ven. Pandita University of Kelaniya Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All en- quiries to: [email protected]. The Four Realities True for Noble Ones: A New Approach to the Ariyasaccas Ven. Pandita1 Abstract Peter Harvey recently argued that the term sacca of ariyasacca should be interpreted as “reality” rather than as “truth,” the common rendition. In this paper, although I basically agree with him, I see quite different implications and come to a wholly new interpretation of the four ariyasaccas. Introduction In a paper published in 2009 as well as in the new edition of his Introduc- tion to Buddhism (2013), Peter Harvey argues that sacca of the term ari- yasacca should be rendered as “reality,” not as “truth” like commonly rendered. His reasons are as follows: 1 Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. Email: [email protected]. 332 Pandita, The Four Realities True for Noble Ones As regards the meaning of (ariya-)‘sacca’ in the Buddha’s first sermon, there are three reasons why it cannot here mean ‘truth’. First, it is said that the second ariya-sacca is to be abandoned (S.v.422): surely, one would not want to abandon a ‘truth’, but one might well want to abandon a problematic ‘reality’.
    [Show full text]
  • Allan Cooper
    A HOUSEHOLDER’S VINAYA With Home and Saṅgha Retreat Guides namo tassa bhagavato arahato samma sambuddhassa Homage to the Blessed One, the Perfected One, the Fully Self-Enlightened One Allan Cooper Kusinara Press Silver City, New Mexico Copyright © 2020 by Allan Cooper Kusinara Press 510 Broken Arrow Dr. Silver City, NM, 88061 USA www.householdersvinaya.com • [email protected] Publisher’s Cataloging-in-Publication Data Names: Cooper, Allan Lee, author. Title: A householder’s vinaya with home and saṅgha retreat guides / by Allan Cooper. Description: “namo tassa bhagavato arahato samma sambuddhassa Homage to the Blessed One, the Perfected One, the Fully Self-Enlightened One”--from title page. | Silver City, NM: Kusinara Press, 2020. Identifiers: ISBN: 978-0-578-67289-2 Subjects: LCSH Theravāda Buddhism. | Vipaśyanā (Buddhism) | Meditation--Buddhism. | Spiritual life--Buddhism. | Spiritual retreats. | BISAC RELIGION / Buddhism / Rituals & Practice. | BODY, MIND & SPIRIT / Meditation. | RELIGION / Buddhism / Theravada. Classification: LCC BQ4262 .C66 2020 | DDC 294.3/422--dc23 ISBN (paperback): 978-0-578-67289-2 ISBN (ebook): 978-0-578-67445-2 For Free Distribution: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever without the author’s permission, provided that: (1) Such copies, etc. are made available free of any charge. (2) Any translations of this work state that they are derived therefrom. (3) Any derivations of this work state that they are derived and differ therefrom. (4) You include the full text of this license in any copies, translations or derivations of this work. Otherwise, all rights reserved. Edited by Ruby Grad Cover and interior design and layout by Ann Lowe Rouse yourself! Sit up! Resolutely train yourself to attain peace.
    [Show full text]
  • The Wise Brain Bulletin News and Tools for Happiness, Love, Effectiveness, and Wisdom
    The Wise Brain Bulletin News and Tools for Happiness, Love, Effectiveness, and Wisdom Knowing and Living the Truth: The Perfection of Wisdom Rick Hanson, PhD article will explore perspectives from Buddhism, in Introduction particular, integrated with my own observations about The person of wisdom is universally respected. practical wisdom in everyday life. Whether it’s someone who’s wise about a particular subject – an experienced cook, a canny card player, a The Paramis Within the Buddhist tradition, wisdom (sometimes shrewd coach, a preschool teacher who’s seen it all, called “discernment”) is one of the ten “paramis” or a trout guide who knows his rivers like the back of perfections of a Bodhisattva, a highly awakened person his hand – or someone who has a deep wisdom about who postpones his or her ultimate enlightenment to life itself – a grandparent or rabbi or therapist you’ve bring all beings to liberation. known may come to mind – we value that person’s example and counsel. These ten characteristics of a Bodhisattva include: generosity (dana), virtue (sila), renunciation But what is wisdom, actually? And how to acquire more (nekkhamma), wisdom (pañña), energy/persistence of it? (viriya), patience/forbearance (khanti), truthfulness (sacca), determination (adhitthana), good will (metta), and While the world’s spiritual traditions have no monopoly equanimity (upekkha). on wisdom, it has been a great subject for them, so it’s worth seeing what they have to say about it. This Also in this issue: Hormones and Scent and the Brain Neurotransmitters pg. 10 pg. 12 Greetings In their most complete The Bulletin offers skillful means from brain science and contempla- expression, the paramis tive practice – helping you to work integrate with utter What is Wisdom? with your brain for the benefit of compassion and Wisdom in General yourself and others.
    [Show full text]
  • A MANUAL for BUDDHISM and DEEP ECOLOGY: SPECIAL EDITION by the WORLD BUDDHIST UNIVERSITY (With Permission of Author.) B.E
    AA ManualManual forfor BuddhismBuddhism andand DeepDeep EcologyEcology Daniel H. Henning, Ph.D. HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. A MANUAL for BUDDHISM © 2002 Daniel H. Henning. All rights reserved. No part of this book may be reproduced, stored in a retrieval system, AND DEEP Or transmitted by any means, electronic, mechanical, photocopying, Recording, or otherwise, without written permission from the author. ECOLOGY ISBN: 1-4033-7006-0 Library of Congress Control Number: 2002095421 A MANUAL for BUDDHISM AND DEEP ECOLOGY: SPECIAL EDITION BY THE WORLD BUDDHIST UNIVERSITY (With permission of author.) B.E. 2549 (2006) Daniel H. Henning, Ph.D. “To the spiritual protection of trees and forests worldwide ” 1 CONTENTS Preface PREFACE BY THE WORLD BUDDHIST 2 by the World Buddhist University UNIVERSITY Practicing Buddhism is sometimes described as like walking though a ACKNOWLEDGMENTS 4 forest on a misty day. Eventually you “get wet” and come to a deeper understanding of the teachings. The same might be said about INTRODUCTION 5 environmentalism. Eventually, hopefully, it moves from manipulating or even saving the environment and becomes the CHAPTER ONE 9 environment. “Getting wet” in this sense is incorporating a spiritual perspective in working with and in the environment. This is called BUDDHISM AND VALUES Deep Ecology. ................................ CHAPTER TWO 21 Buddhism and Deep Ecology belong in the same title because at their DHAMMA, DEEP ECOLOGY, core they are both talking about how to be at home in the universe. AND ENVIRONMENT The original meaning of ecology goes back to the Greeks who saw the ......................................
    [Show full text]
  • (Sacca) Ajjhattikayatana Sutta
    SD 53.27 S 56.14/5:426 • Sacca Ajjhatikāyatana Sutta 27 (Sacca) Ajjhatika Āyatana Sutta = (Sacca) Ajjhattik’āyatana Sutta The (Truth) Discourse on the Internal Sense-bases | S 56.14 Ce Āyatana Sutta The Sense-bases Discourse Theme: The noble truths are ultimately about the 6 sense-bases Translated by Piya Tan ©2018 1 Sutta Significance 1.1 The (Sacca) Ajjhatika Āyatana Sutta (S 56.14), “the (truth) discourse on the internal sense-bases” (S 56.14) presents the 4 noble truths, beginning with the 1st truth [§1], in the light of the 6 sense-bases: the eye, ear, nose, tongue, body and mind [§2]. The other remaining 3 truths are defined in the same way as in the teaching of the (Sacca) Khandha Sutta (S 56.13), SD 53.26. The 2nd noble truth is that our sufferings arise from the 3 cravings: those for sensual pleasures, for existence and for non-existence [§3]. The 3rd noble truth is the uprooting of craving (that is, nirvana) [§4]. And the 4th noble truth is our moving along the path of awakening itself towards liberation [§5]. The Sutta closes with the Buddha exhorting us to reflect on the 4 noble truths [§6].1 1.2 THE 4 NOBLE TRUTHS AS A SET. Traditionally, the 4 noble truths are listed as follows: (1) The 1st noble truth: suffering; (2) The 2nd noble truth: the arising of suffering: craving; (3) The 3rd noble truth: the ending of suffering: nirvana; (4) The 4th noble truth: the path leading to the ending of suffering: the noble eightfold path.
    [Show full text]
  • Suluhan Obor Di Sepanjang Jalan Yang Gelap
    Suluhan Obor di Sepanjang Jalan yang Gelap Oleh Upasaka Salim Lee Diterjemahkan dari bahasa Inggris ke bahasa Indonesia oleh tim Potowa Center. Revisi: Nov 2010. DAFTAR ISI Sutra Sari ......................................................................................................................................... 1 Sutta Ariyapariyesana ................................................................................................................... 2-5 Mahasaccakasutta ........................................................................................................................ 5-7 Sutta Satipatthana ......................................................................................................................... 7-8 Sutta Bahiya ..................................................................................................................................... 8 Sutta Dhammacakkappavattana ..................................................................................................8-10 Pertanyaan Upatissa (Sariputta) ................................................................................................10-12 Samyutta Nikaya 12.24 .................................................................................................................. 12 Sutta Assutava ............................................................................................................................... 12 Sutta Maha-hatthipadopama .........................................................................................................
    [Show full text]
  • The Notion of Diṭṭhi in Theravāda Buddhism
    THE NOTION OF DIHI IN THERAVĀDA BUDDHISM The notion of ‘view’ or ‘opinion’ (dihi) as an obstacle to ‘seeing things as they are’ is a central concept in Buddhist thought. This book considers the two ways in which the notion of views is usually understood. Are we to understand right-view as a correction of wrong-views (the opposition understanding), or is the aim of the Buddhist path the overcoming of all views, even right-view (the no-views under- standing)? This book argues that neither approach is correct. Instead, it suggests that the early texts do not understand right-view as a correction of wrong-view, but as a detached order of seeing, completely different from the attitude of holding to any view, wrong or right. Claiming that by the term ‘right-view’ we should understand an order of seeing which transcends all views, this work is a valuable addition to the study of Buddhist philosophy. Paul Fuller is a Religious Studies graduate from the University of Edinburgh. He holds an MA and a PhD from the University of Bristol and is currently teaching Buddhist Studies at Webster University, Thailand. ROUTLEDGECURZON CRITICAL STUDIES IN BUDDHISM General Editors: Charles S. Prebish and Damien Keown RoutledgeCurzon Critical Studies in Buddhism is a comprehensive study of the Buddhist tradition. The series explores this complex and extensive tradition from a variety of perspectives, using a range of different methodologies. The series is diverse in its focus, including historical studies, textual translations and commentaries, sociological investigations, bibliographical studies and considerations of religious practice as an expression of Buddhism’s integral religiosity.
    [Show full text]