1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.

2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.

3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others

4. A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student.

5. The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving.

6. Taking refuge in The Triple Gems i.e. the Buddha, the Dharma and the Sangha; does not mean self-surrender or total reliance on an external force or third party for help or salvation.

7. Dharma (the teachings in Buddhism) exists regardless whether there is a Buddha. Sakyamuni Buddha (as the historical Buddha) discovered and shared the teachings/ universal truths with all sentient beings. He is neither the creator of such teachings nor the prophet of an almighty God to transmit such teachings to others.

8. Especially emphasized in Mahayana Buddhism, all sentient beings have Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened being) in due course if one practises diligently and attains purity of mind (ie absolutely no delusions or afflictions).

9. In Buddhism, the ultimate objective of followers/practitioners is enlightenment and/or liberation from Samsara; rather than to go to a Heaven (or a deva realm in the context of Buddhist cosmology).

10. Karma and Karma Force are cornerstones in Buddhist doctrines. They are expounded very thoroughly in Buddhism. Karma refers to an important metaphysical concept concerned with action and its consequences. This law of karma explains the problem of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.

11. Rebirth is another key doctrine in Buddhism and it goes hand in hand with karma. There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence.

12. Maitri or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason. Vegetarianism is recommended but not compulsory.

13. The importance of Non-attachment. Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of doing good; otherwise it is just another form of craving.

14. In Buddhism, there is consideration for all sentient beings (versus human beings, as in other religions). Buddhists acknowledge/accept the existence of animals and beings in other realms in Samsara.

15. No holy war concept in Buddhism. Killing is breaking a key moral precept in Buddhism. One is strictly forbidden to kill another person in the name of religion, a religious leader or whatsoever religious pretext or worldly excuse.

16. Suffering is another cornerstone in Buddhism. It is the first of the Four Noble Truths. Sufferings are very well analysed and explained in Buddhism.

17. The idea of sin or original sin has no place in Buddhism. Also, sin should not be equated to suffering.

18. Buddhist teachings expound no beginning and no end to one's existence or life. There is virtually no recognition of a first cause — e.g. how does human existence first come about?

19. The Dharma provides a very detailed explanation of the doctrine of anatman {anatta in Pali} or soullessness , i.e. there is no soul entity (whether in one life of many lives).

20. The Buddha is omniscient but he is not omnipotent. He is capable of innumerable feats but there are three things he cannot do. Also, a Buddha does not claim to be a creator of lives or the Universe.

21. Prajna [Panna in Pali] or Transcendent Wisdom occupies a paramount position in Buddhist teachings. Sakyamuni Buddha expounded Prajna concepts for some 20 years of his ministry. One is taught to balance compassion with prajna i.e.emotion (faith) with rationale (right understanding / truth / logic).

22. The tradition and practice of meditation in Buddhism are relatively important and strong. While all religions teach some forms or variations of stabilising/single-pointedness meditation, only Buddhism emphazises Vipassana (Insight) meditation as a powerful tool to assist one in seeking liberation/enlightenment.

23. The doctrine of Sunyata or Emptiness is unique to Buddhism and its many aspects are well expounded in advanced Buddhist teachings. Briefly, this doctrine asserts the transcendental nature of Ultimate Reality. It declares the phenomenal world to be void of all limitations of particularization and that all concepts of dualism are abolished.

24. Conditioned Arising [Paticcasamuppada in Pali] or Dependent Origination is another key doctrine in Buddhism. This doctrine explains that all psychological and physical phenomena constituting individual existence are interdependent and mutually condition each other; this at the same time describes what entangles sentient beings in samsara.

25. The concept of Hell(s) in Buddhism is very different from that of other religions. It is not a place for eternal damnation as viewed by 'almighty creator' religions. In Buddhism, it is just one of the six realms in Samsara [i.e. the worst of three undesirable realms]. Also, there are virtually unlimited number of hells in the Buddhist cosmology as there are infinite number of Buddha worlds.

26. The Buddhist cosmology (or universe) is distinctly different from that of other religions which usually recognise only this solar system (Earth) as the centre of the Universe and the only planet with living beings. The Buddhist viewpoint of a Buddha world (also known as Three Thousand-Fold World System) is that of one billion solar systems. Besides, the Mahayana Buddhist doctrines expound that there are other contemporary Buddha worlds like Amitabha's Pure Land and Bhaisajyaguru's world system.

27. Samsara is a fundamental concept in Buddhism and it is simply the 'perpetual cycles of existence' or endless rounds of rebirth among the six realms of existence. This cyclical rebirth pattern will only end when a sentient being attains Nirvana, i.e. virtual exhaustion of karma, habitual traces, defilements and delusions. All other religions preach one heaven, one earth and one hell, but this perspective is very limited compared with Buddhist samsara where heaven is just one of the six realms of existence and it has 28 levels/planes.

[ Compiled by Tan Swee Eng]

MINDFULNESS WITH BREATHING:
GETTING STARTED

Buddhadasa Bhikkhu

(adapted and translated by Santikaro Bhikkhu)

---

Sit up straight (with all the vertebrae of the spine fitting together snugly). Keep your head upright. Direct your eyes towards the tip of your nose so that nothing else is seen. Whether you see it or not doesn't really matter, just gaze in its direction. Once you get used to it, the results will be better than closing the eyes, and you won't be encouraged to fall asleep so easily. In particular, people who are sleepy should practice with their eyes open rather than closed. Practice like this steadily and they will close by themselves when the time comes for them to close. (If you want to practice with your eyes closed from the start, that's up to you.) Still, the method of keeping the eyes open gives better results. Some people, however, will feel that it's too difficult, especially those who are attached to closing their eyes. They won't be able to practice with their eyes open, and may close them if they wish.

Lay the hands in your lap, comfortably, one on top of the other. Overlap or cross your legs in a way that distributes and holds your weight well, so that you can sit comfortably and will not fall over easily. The legs can be overlapped in an ordinary way or crossed, whichever you prefer or are able to do. Fat people can only cross their legs in what is called the "diamond posture" (lotus posture) with difficulty, but fancy postures are not necessary. Merely sit with the legs folded so that your weight is evenly balanced and you cannot tip over easily -- that's good enough. The more difficult and serious postures can be left for when one gets serious, like a yogi.

In special circumstances -- when you are sick, not feeling well, or just tired -- you can rest against something, sit on a chair, or use a deck chair, in order to recline a bit. Those who are sick can even lie down to meditate.

Sit in a place with good air circulation, where you can breathe comfortably. There should be nothing overly disturbing. Loud noises which are steady and have no meaning, such as the sound of waves or a factory, are no problem unless you attach to them as a problem. Sounds with meaning, such as people speaking, are more of a problem for those just learning to practice. If you can't find a quiet place, pretend there aren't any sounds. Just be determined to practice and it will work out eventually.

Although the eyes are gazing inattentively at the tip of the nose, you can gather your attention or awareness or sati [1], as it's called in our technical language, in order to catch and note your own breathing in and out. (Those who like to close their eyes will do so from here on.) Those who prefer to leave the eyes open will do so continually until the eyes gradually close on their own as concentration and calmness (samadhi) increases.

In the beginning (and only at the beginning, for a few minutes, not forever!), to make it easy to note the breathing, try to breathe as long as you can. Force it in and out strongly many times. Do so in order to know clearly for yourself what the breath rubs against or touches as it draws in and out along its path. In a simple way, notice where it appears to end in the belly (by taking the physical sensations as one's measure rather than anatomical reality). Note this in an easy-going way as well as you can, well enough to fix the inner and outer end points of the breathing. Don't be tense or too strict about it.

Most people will feel the breath striking at the tip of the nose and should take that point as the outer end. (In people with flat or upturned noses the breath will strike on the edge of the upper lip, and they should take that as the external end.) Now you will have both outer and inner end points by fixing one point at the tip of the nose and the other at the navel. The breath will drag itself back and forth between these two points. Here make your mind just like something which chases after or stalks the breathing, like a tiger or a spy, unwilling to part with it even for a moment, following every breath for as long as you meditate. This is the first step of our practice. We call it "chasing after (or stalking) the whole time."

Earlier we said to begin by trying to make the breathing as long as possible, and as strong, vigorous, and rough as possible, many times from the very start. Do so in order to find the end points and the track the breath follows between them. Once the mind (or sati) can catch and fix the breathing in and out -- by constantly being aware of how the breath touches and flows, then where it ends, then how it turns back either inside or outside -- you can gradually relax the breathing until it becomes normal no longer forcing or pushing it in any way. Be careful: don't force or control it at all! Still, sati fixes on the breathing the whole time, just as it did earlier with the rough and strong breathing.

Sati is able to pay attention to the entire path of the breath from the inner end point (the navel or the base of the abdomen) to the outer end point (the tip of the nose or the upper lip). However fine or soft the breath becomes, sati can clearly note it all the time. If it happens that we cannot note (or feel) the breath because it is too soft or refined, then breathe more strongly or roughly again. (But not as strong or rough as before, just enough to note the breath clearly). Fix attention on the breathing again, until sati is aware of it without any gaps. Make sure it can be done well, that is, keep practicing until even the purely ordinary, unforced breathing can be securely observed. However long or short it is, know it. However heavy or light it is, know it. Know it clearly within that very awareness as sati merely holds closely to and follows the breathing back and forth the whole time you are meditating [2]. When you can do this it means success in the level of preparation called "chasing after all the time."

Lack of success is due to the inability of sati (or the attention) to stay with the breathing the whole time. You don't know when it lost track. You don't know when it ran off to home, work, or play. You don't know until it's already gone. And you don't know when it went, how, why, or whatever. Once you are aware of what happened, catch the breathing again, gently bring it back to the breathing, and train until successful on this level. Do it for at least ten minutes each session, before going on to the next step.

The next step, the second level of preparation, is called "waiting (or guarding) in ambush at one point." It's best to practice this second step only after the first step can be done well, but anyone who can skip straight to the second won't be scolded. At this stage, sati (or recollection) lies in wait fixing at a particular point and stops chasing after the breathing. Note the sensation when the breathing enters the body all the way (to the navel or thereabouts) once, then let go or release it. Next, note when the breathing contacts the other end point (the tip of the nose) once more, then let go or leave it alone until it contacts the inner end point (navel) again. Continue like this without changing anything. In moments of letting go, the mind doesn't run away to home, the fields, the office, or anywhere. This means that sati pays attention at the two end points -- both inner and outer -- and doesn't pay attention to anything between them.

When you can securely go back and forth between the two end points without paying attention to things in between, leave out the inner end point and focus only on the outer, namely, the tip of the nose. Now, sati consistently watches only at the tip of the nose. Whether the breathing strikes while inhaling or while exhaling, know it every time. This is called "guarding the gate." There's a feeling as the breathing passes in or out; the rest of the way is left void or quiet. If you have firm awareness at the nose tip, the breathing becomes increasingly calm and quiet. Thus you can't feel movements other than at the nose tip. In the spaces when it's empty or quiet, when you can't feel anything, the mind doesn't run away to home or elsewhere. The ability to do this well is success in the "waiting in ambush at one point" level of preparation.

Lack of success is when the mind runs away without you knowing. It doesn't return to the gate as it should or, after entering the gate, it sneaks all the way inside. Both of these errors happen because the period of emptiness or quiet is incorrect and incomplete. You have not done it properly since the start of this step. Therefore, you ought to practice carefully, solidly, expertly from the very first step.

Even the beginning step, the one called "chasing after the whole time," is not easy for everyone. Yet when one can do it, the results -- both physical and mental -- are beyond expectations. So you ought to make yourself able to do it, and do it consistently, until it is a game like the sports you like to play. If you have even two minutes, by all means practice. Breathe forcefully, if your bones crack or rattle that's even better. Breathe strongly until it whistles, a little noise won't hurt. Then relax and lighten it gradually until it finds its natural level.

The ordinary breathing of most people is not natural or normal, but is coarser or lower than normal, without us being aware [3]. Especially when we do certain activities or are in positions which are restricted, our breathing is more or less course than it ought to be, although we don't know it. So you ought to start with strong, vigorous breathing first, then let it relax until it becomes natural. In this way, you'll end up with breathing which is the "middle way" or just right. Such breathing makes the body natural, normal, and healthy. And it is fit for use as the object of meditation at the beginning of anapanasati [4]. Let us stress once more that this first step of preparation ought to be practiced until it's just a natural game for every one of us, and in all circumstances. This will bring numerous physical and mental benefits.

Actually, the difference between "chasing after the whole time" and "waiting in ambush at one place" is not so great. The latter is a little more relaxed and subtle, that is, the area noted by sati decreases. To make this easier to understand, we'll use the simile of the baby sitter rocking the baby's hammock [5]. At first, when the child has just been put intp the hammock, it isn't sleepy yet and will try to get out. At this stage, the baby sitter must watch the hammock carefully. As it swings from side to side, her head must turn from left to right so that the child won't be out of sight for a moment. Once the baby begins to get sleepy and doesn't try to get out anymore, the baby sitter need not turn her head from left to right, back and forth, as the hammock swings. The baby sitter only watches when the hammock passes in front of her face, which is good enough. Watching only at one point while the hammock is in front of her face, the baby won't have a chance to get out of the hammock just the same, because the child is ready to fall sleep (Although the baby will fall asleep, the meditator should not!).

The first stage of preparation in noting the breathing -- "chasing after the whole time" -- is like when the baby sitter must turn her head from side to side with the swinging hammock so that it isn't out of sight for a moment. The second stage where the breathing is noted at the nose tip -- "waiting and watching at one point" -- is like when the baby is ready to sleep and the baby sitter watches the hammock only when it passes her face.

When you have practiced and trained fully in the second step, you can train further by making the area noted by sati even more subtle and gentle until there is secure, stable concentration. Then concentration can be deepened step by step until attaining one of the jhanas [6], which, for most people, is beyond the rather easy concentration of the first steps. The jhanas are a refined and precise subject with strict requirements and subtle principles. One must be strongly interested and committed for that level of practice. At this stage, just be constantly interested in the basic steps until they become familiar and ordinary. Then you might be able gather in the higher levels later.

May ordinary lay people give themselves the chance to meditate in a way which has many benefits both physically and mentally, and which satisfies the basic needs of our practice, before going on to more difficult things. May you train with these first steps in order to be fully equipped with sila (morality), samadhi (concentration), and panna (wisdom), that is, to be fully grounded in the noble eightfold path. Even if only a start, this is better than not going anywhere. Your body will become more healthy and peaceful than usual by training in successively higher levels of samadhi. You will discover something that everyone should find in order to not waste the opportunity of having been born.

Buddhadasa Bhikkhu

---

Notes:

[1] Sati is a key term in Buddhist meditation. It means "recall, recollection, awareness, attention, mindfulness." All of these concern the present and do not involve memory or thought. In this article, the activity of sati is conveyed through a number of verbs: to fix, to note, to attend, to pay attention, to be aware, to experience. (Sati does not mean "to concentrate or focus.") Please study these various words and their meaning in each context, then you will have a correct understanding of sati, namely, what it is and how to use it to get free of dukkha. [^]

[2] Don't try to push other things out of awareness, that will create tension. Just keep your attention centered on the breathing in a balanced way. Let go of anything that takes you away from the breathing. [^]

[3] In fact, our breathing tends to be unhealthy, which contributes to many physical and mental problems. Please learn to breathe freely and naturally. [^]

[4] "anapanasati" is the Pali term for the practice of mindfulness with breathing (the very subject of this essay). [^]

[5] In India and Thailand, small hammocks are used instead of cradles. [^]

[6] The "jhanas" are states of one-pointedness which result from highly developed concentration which is turned inward. In them one is only aware of a particular object and certain mental factors. [^]

Source: Suan Mokkhabalarama, http://www.suanmokkh.org/

The Four Foundations of Mindfulness

First Foundation: Mindfulness of Body

We begin with the mindfulness of body. There are two ways of viewing the practice of

mindfulness of body. The first is the general Buddhist approach, which is the most

fundamental way of looking at this mindfulness. The second approach reflects the more

specific Mahayana point of view. To begin with the most basic and general approach, the

mindfulness of body or form relates to our fundamental sense of existence, which

normally is not stable, not grounded, due to our samsaric pattern of tendencies. Our

existence is very wild. It's very crazy, like the mad elephant that we talked about earlier.

For that reason, we work with our form, the existence of form, at the first stage of

mindfulness practice. In particular, we work with three different levels of form.

These are the outer form of our physical existence, the inner form of our perceptions, and the

innermost form, which is related to the Mahayana understanding of the selflessness of

body.  

The Second Foundation: Mindfulness of Feeling

General Buddhist Approach: Fear and the Three Objects 

The second stage of mindfulness is the mindfulness of feeling, which is simply relating

to or working with our basic existence in the world as samsaric beings. In the general

Buddhist approach, "feeling" refers to the feeling of working with our basic fear. That

feeling is the fear of suffering, or the fear of fear. Actually, fear itself is not fear, but the

fear of fear becomes the most troubling presence in the realm of our feeling. Therefore,

the mindfulness of feeling relates with the three objects of our existence in the samsaric

world, that is the pleasant object, the unpleasant object, and the neutral object. In

relation to these three objects, we experience three different states or aspects of fear.

Towards the pleasant object, we have a fear of attachment. We have a fear of desire.

Towards the unpleasant object, we have a fear of hatred. We have a fear of aggression.

We have a fear of anger. And towards the neutral object, we have a fear of neutral

feeling.  We have a fear of becoming numb, of getting into a state of numbness, a state of stupidity, so to speak.

We regularly experience these three aspects of feeling in just

surviving our daily existence in the samsaric world.

In relation to these three feelings, Buddha taught that we have to relate to the three

objects properly, by understanding them and working with their nature. He said that

when we examine the nature of these three feelings and their three objects, we discover

that their fundamental nature is suffering.  The pleasant object, the unpleasant object,

and the neutral object all exist in the same nature of suffering, regardless of whether

we're relating to attachment, aggression or a neutral state of mind, such as ignorance.

Consequently, practicing mindfulness of suffering is the mindfulness of feeling. And

relating with the three objects is the means of relating with the three levels of suffering

that are so frequently talked about

The Third Foundation: Mindfulness Of Mind

General Buddhist Approach

We have discussed the first two aspects of mindfulness briefly: the mindfulness of body

and the mindfulness of feeling. Now we will look at the third mindfulness which is

known as the mindfulness of mind. At this point, the third stage of mindfulness is

working directly with our basic state of mind, our consciousness or awareness.  

"The mind" here in Buddhism refers to a detailed classification of mind. We're not

speaking simply of  one giant nature of mind. There's no such thing as one giant allpervasive mind, so to speak. Our practice of mindfulness of mind here is working with

every single, individual experience of our consciousness, which is divided into six

different categories known as the six consciousnesses, in the general Buddhist approach.

At the Mahayana level, it is divided into eight categories called the eight

consciousnesses. And if you want to go into more detail (laughs), then the mind is

further explained in the Abhidharma literature as having the basic mind and fifty one

mental factors. So we have a very detailed explanation of mind, generally speaking, in

this path of spirituality. But what we are fundamentally dealing with, here, is developing

the mindfulness of simply experiencing every individual movement of our mind, every

individual fragment of our mind, and every individual living state of our consciousness.

Accordingly, at this stage, we have the method of mindfulness of mind to help us relate

to and simply be present with the momentary movement of mind, the momentary

experience of every living, individual incident of our thoughts or perceptions or

memories, which we call mind. 

The Fourth Foundation:  Mindfulness Of Phenomena

General Buddhist Approach: Interdependence

The fourth mindfulness is called the mindfulness of phenomena or mindfulness of

dharmas. After working with the development of the mindfulness of mind,  this

mindfulness brings us to the next stage, which is the experience of panoramic awareness

of the phenomenal world. The phenomenal world is not only within our thoughts, within

our mind. The phenomenal world is also the object of our mind, the world that is

experienced around us with body, speech, and mind. Having a sense of relating with

these surrounding phenomena in a mindful way is what we call the mindfulness of

phenomena. That mindfulness is basically  the recognition of the interdependent

relationship of our mind and the phenomenal world. It is working with the relationship

of each individual phenomenon existing around us as the object of our experience. In

order to understand that particular phenomenon and relate with it properly, we must

develop the mindfulness of phenomena. And that, in some sense, is not really separated

from awareness. 

This mindfulness is very much related to the notion of awareness, of having a three

hundred sixty degree  awareness of the phenomenal world existing around us. When we

can relate that kind of panoramic awareness with the simple, present nature of

phenomena, that is what we call the mindfulness of phenomena. It is simply having the

prajna to relate with the phenomenal world outside more directly, more precisely,

without any fear, and without any conceptions. Without any philosophical conceptions,

we simply relate to the most fundamental state of phenomena.  

Chapter XXII: The Chapter on Hell (Nirayavagga)

-ooOoo-

Verse 314

The Story of a Woman of Jealous Disposition

While residing at the Jetavana monastery, the Buddha uttered Verse (314) of this book, with reference to a woman who was by nature very jealous.

Once, a woman with a very strong sense of jealousy lived with her husband in Savatthi. She found that her husband was having an affair with her maid. So one day, she tied up the girl with strong ropes, cut off her ears and nose, and shut her up in a room. After doing that, she asked her husband to accompany her to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked up in a room. They broke into the room, untied her and took her to the monastery. They arrived at the monastery while the Buddha was expounding the Dhamma. The girl related to the Buddha what her mistress had done to her, how she had been beaten, and how her nose and ears had been cut off. She stood in the midst of the crowd for all to see how she had been mistreated. So the Buddha said, "Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered, will bring much pain and sorrow; but a good deed may be done secretly, for it can only bring happiness and not sorrow."

Then the Buddha spoke in verse as follows:

Verse 314. It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not have to repent for having done it.

At the end of the discourse the couple attained Sotapatti Fruition.

Verse 314. Good Deeds Never Make You Repent

Better an evil deed not done
for misdeed later on torments.
Better done is deed that’s good,
which done, does not torment.

Explanation: It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one has not to repent for having done it.

Verses 316-317

The Story of the Nigantha Ascetics

While residing at the Jetavana monastery, the Buddha uttered Verses (316) and (317) of this book, with reference to Nigantha ascetics, who covered only the front part of their bodies.

One day, some Niganthas went on an alms-round with their bowls covered with a piece of cloth. Some bhikkhus seeing them commented, "These Nigantha ascetics who cover the front part of the body are more respectable compared to those Acelaka ascetics who go about without wearing anything." Hearing this comment, those ascetics retorted, "Yes, indeed, we do cover up our front part (by covering our bowls); but we cover it up not out of shame in going naked. We only cover up our bowls to keep away dust from our food, for even dust contains life in it."

When the bhikkhus reported what the Nigantha ascetics said, the Buddha replied,"Bhikkhus, those ascetics who go about covering only the front part of their bodies are not ashamed of what they should be ashamed of, but they are ashamed of what they should not be ashamed of; because of their wrong view they would only go to bad destinations."

Then the Buddha spoke in verse as follows:

Verse 316. Those beings who are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati). Verse 317. Those beings who see danger in what is not dangerous, who do not see danger in what is dangerous, and who hold wrong views go to a lower plane of existence (duggati).

At the end of the discourse many Nigantha ascetics became frightened and joined the Buddhist Order.

Verse 316. False Beliefs Lead To Hell

They are ashamed where shame is not
but where is shame are not ashamed 
so by embracing evil views
beings go to an evil birth.

Explanation: Those who are ashamed of what they should not be ashamed of, and those who are unashamed of what they should be ashamed of, all those who embrace false views go to woeful states.

Verse 317. Fear And Fearlessness In Wrong Places

They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.

Explanation: There are some who are afraid of what they should not fear. There are also some who are not afraid of what they should really fear. They, all, who embrace false beliefs go to woeful states.

Chapter XXI: Miscellaneous (Pakinnakavagga)

-ooOoo-

Verses 292 & 293

The Story of the Baddiya Bhikkhus

While residing near the town of Baddiya, the Buddha uttered Verses (292) and (293) of this book, with reference to some bhikkhus.

Once, some bhikkhus who were staying in Baddiya made some ornate slippers out of some kinds of reeds and grasses. When the Buddha was told about this he said,"Bhikkhus, you have entered the Buddhist Order for the sake of attaining Arahatta Phala. Yet, you are now striving hard only in making slippers and decorating them."

Then the Buddha spoke in verse as follows:

Verse 292. In those who leave undone what should indeed be done but do what should not be done, who are conceited and unmindful, moral intoxicants increase. Verse 293. In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.

At the end of the discourse, those bhikkhus attained arahatship.

Verse 292. How Blemishes Increase

What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.

Explanation: If people do what should not be done, and neglect what should be done, the blemishes of those proud, slothful ones begin to increase.

Verse 293. Mindfulness Of Physical Reality

But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.

Explanation: If one were to practice constantly on the mindfulness of physical reality, maintaining steady attention on what has to be done, they will shun what should not be done. The blemishes of those mindful, alert will get eroded.

Verses 296-301

The Story of a Wood-Cutter's Son

While residing at the Jetavana monastery, the Buddha uttered Verses (296) to (301) of this book, with reference to the son of a wood-cutter.

Once in Rajagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the oxen were missing, the wood-cutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.

The wood-cutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two ogres came to frighten him and to harm him. When one of the ogres pulled at the leg of the boy, he cried out, "I pay homage to the Buddha (Namo Buddhassa)". Hearing those words from the boy, the ogres got frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisara. The two ogres then fed the boy as if he were their own son. At the palace, the ogre left a written message concerning the royal food-tray; and this message was visible only to the king.

In the morning, the king's men discovered that the royal food-tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The king's men found the royal food-tray among the firewood in the cart, They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa", when the ogre pulled at his leg in the night.

The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha, the only dhamma that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?"To him the Buddha replied, "O king, my disciple! There are six things, mindfulness of which is a good protection against evil and danger."

Then the Buddha spoke in verse as follows:

Verse 296. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha. Verse 297. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma. Verse 298. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha. Verse 299. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body. Verse 300. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless). Verse 301. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all) .

At the end of the discourse the boy and his parents attained Sotapatti Fruition. Later they joined the Order and eventually they became arahats.

Verse 296. Reflect On The Virtues Of The Buddha

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.

Explanation: Those disciples of the Buddha who are mindful of the virtues of their Teacher day and night, arise wide awake and in full control of their faculties.

Verse 297. Reflect On The Virtues Of The Dhamma

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.

Explanation: Those disciples of the Buddha who are mindful of the virtues of the Dhamma day and night, arise wide awake and in full control of their faculties.

Verse 298. Reflect On The Virtues Of The Sangha

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.

Explanation: Those disciples of the Buddha who are mindful of the virtues of the Sangha day and night, arise wide awake and in full control of their faculties.

Verse 299. Reflect On The Real Nature of the Body

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.

Explanation: Those disciples of the Buddha who are mindful of the real nature of the body day and night, arise wide awake and in full control of their faculties.

 

Verse 300. Reflect On Harmlessness

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.

Explanation: Those disciples of the Buddha who take delight in harmlessness day and night, arise wide awake and in full control of their faculties.

Verse 301. The Mind That Takes Delight in Meditation

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.

Explanation: Those disciples of the Buddha who take delight in meditation day and night, arise wide awake and in full control of their faculties.

Notes:

"Right from the moment of our birth, we are under the care and kindness of our parents, and then later on in our life when we are oppressed by sickness and become old, we are again dependent on the kindness of others. Since at the beginning and end of our lives we are so dependent on other's kindness, how can it be in the middle that we would neglect kindness towards others?" 

-The Dalai Lama

Chapter XX: The Path (Maggavagga)

-ooOoo-

Verses 273 to 276

XX (1) The Story of Five Hundred Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (273) to (276) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana)."

Then the Buddha spoke in verse as follows:

Verse 273. Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest. Verse 274. This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara. Verse 275. Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path. Verse 276. You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.

At the end of the discourse those five hundred bhikkhus attained arahatship.

Verse 282

XX (7) The Story of Thera Potthila

While residing at the Jetavana monastery, the Buddha uttered Verse (282) of this book, with reference to Thera Potthila.

Potthila was a senior bhikkhu who knew the Pitaka well and was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he, Potthila, had not made any serious effort to practise meditation and had not achieved any of the Maggas or even any level of mental absorption (jhana).

Thus, without telling anyone Thera Potthila left for a monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a seven year old arahat samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation.

The Buddha saw Potthila in his vision and through supernormal power made Potthila feel his presence and encouraged him to be steadfast and ardent.

Then the Buddha spoke in verse as follows:

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

At the end of the discourse Potthila attained arahatship.