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]

Anapanasati Sutta: Mindfulness of Breathing

translated from the Pali by

Thanissaro Bhikkhu

© 2006–2013

I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara's mother, together with many well-known elder disciples — with Ven. Sariputta, Ven. Maha Moggallana, Ven. Maha Kassapa, Ven. Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder disciples. On that occasion the elder monks were teaching & instructing. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the Pavarana ceremony — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the 'White Water-lily' Month, the fourth month of the rains."

The monks in the countryside heard, "The Blessed One, they say, will remain right there at Savatthi through the White Water-lily Month, the fourth month of the rains." So they left for Savatthi to see the Blessed One.

Then the elder monks taught & instructed the new monks even more intensely. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly — the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see.

"In this community of monks there are monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of the five lower fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, destined never again to return from that world: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only once more to this world — will make an ending to stress: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of the four frames of reference... the four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for awakening... the noble eightfold path: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of good will... compassion... appreciation... equanimity... [the perception of the] foulness [of the body]... the perception of inconstancy: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to mindfulness of in-&-out breathing.

"Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.

Mindfulness of In-&-Out Breathing

"Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out.

"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming bodily fabrication.'

"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' [8] He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'

"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in satisfying the mind.' He trains himself, 'I will breathe out satisfying the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.'[12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5]

"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.'[15] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'

"This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

The Four Frames of Reference

"And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

 "[1] On whatever occasion a monk breathing in long discerns, 'I am breathing in long'; or breathing out long, discerns, 'I am breathing out long'; or breathing in short, discerns, 'I am breathing in short'; or breathing out short, discerns, 'I am breathing out short'; trains himself, 'I will breathe in...&... out sensitive to the entire body'; trains himself, 'I will breathe in...&...out calming bodily fabrication': On that occasion the monk remains focused on thebody in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[2] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to rapture'; trains himself, 'I will breathe in...&...out sensitive to pleasure'; trains himself, 'I will breathe in...&...out sensitive to mental fabrication'; trains himself, 'I will breathe in...&...out calming mental fabrication': On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — careful attention to in-&-out breaths — is classed as a feeling among feelings,[6] which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[3] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to the mind'; trains himself, 'I will breathe in...&...out satisfying the mind'; trains himself, 'I will breathe in...&...out steadying the mind'; trains himself, 'I will breathe in...&...out releasing the mind': On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[4] On whatever occasion a monk trains himself, 'I will breathe in...&...out focusing on inconstancy'; trains himself, 'I will breathe in...&...out focusing on dispassion'; trains himself, 'I will breathe in...&...out focusing on cessation'; trains himself, 'I will breathe in...&...out focusing on relinquishment': On that occasion the monk remains focused on mental qualitiesin & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.

The Seven Factors for Awakening

"And how are the four frames of reference developed & pursued so as to bring the seven factors for awakening to their culmination?

"[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[5] For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, thenconcentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[7] He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(Similarly with the other three frames of reference: feelings, mind, & mental qualities.)

"This is how the four frames of reference are developed & pursued so as to bring the seven factors for awakening to their culmination.

Clear Knowing & Release

"And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk developsmindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening... persistence as a factor for awakening... rapture as a factor for awakening... serenity as a factor for awakening... concentration as a factor for awakening...equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

"This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Notes

1.

To the fore (parimukham): The Abhidhamma takes an etymological approach to this term, defining it as around (pari-) the mouth (mukham). In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest. There is also the possibility that the term could be used idiomatically as "to the front," which is how I have translated it here.

2.

The commentaries insist that "body" here means the breath, but this is unlikely in this context, for the next step — without further explanation — refers to the breath as "bodily fabrication." If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhana as a state of whole-body awareness (see MN 119).

3.

"In-&-out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications." — MN 44.

4.

"Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications." — MN 44.

5.

AN 9.34 shows how the mind, step by step, is temporarily released from burdensome mental states of greater and greater refinement as it advances through the stages of jhana.

6.

As this shows, a meditator focusing on feelings in themselves as a frame of reference should not abandon the breath as the basis for his/her concentration.

See also: SN 54.8.

Provenance: 

©2006 Thanissaro Bhikkhu.

 

Transcribed from a file provided by the translator.

This Access to Insight edition is ©2006–2013.

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How to cite this document (one suggested style): "Anapanasati Sutta: Mindfulness of Breathing" (MN 118), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 25 September 2010,http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html . Retrieved on 7 April 2013.

109. Mahapunnama Sutta:

Dear Dharma Friends,

This is the summary of our lesson. Please read the whole text online and review 5 aggregates, clinging, & non-self. May you all be well and peaceful. Remember to smile (3x/day)!

109. Mahapunnama Sutta: The Greater Discourse on the Full-moon Night. A bhikkhu questions the Buddha on the five aggregates, clinging, personality view and the realisation of non-self.

Vietenmanese Translation

Maha-punnama Sutta: The Great Full-moon Night Discourse

translated from the Pali by

Thanissaro Bhikkhu

© 2001–2013

I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. And on that occasion — the uposatha of the fifteenth, the night of a very full moon — he was sitting out in the open with the community of monks.

Then a certain monk, rising from his seat, arranging his robe over one shoulder, and placing his hands palm-to-palm over the heart, said to the Blessed One: "Lord, there is an area where, if the Blessed One would give me leave, I would like the answer to a question."

"Very well, then, monk. Sit back down in your seat and ask whatever you want."

Responding to the Blessed One, "Yes, lord," the monk sat back down in his seat and said to the Blessed One, "Aren't these the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate."

"Monk, these are the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate."

Saying, "Very good, lord," the monk delighted & approved of the Blessed One's words and then asked him a further question: "But in what, lord, are these five clinging-aggregates rooted?"

"Monk, these five clinging-aggregates are rooted in desire."

Saying, "Very good, lord," the monk... asked him a further question: "Is clinging the same thing as the five clinging-aggregates, or is clinging separate from the five clinging-aggregates?"

"Monk, clinging is neither the same thing as the five clinging-aggregates, nor is it separate from the five clinging-aggregates. Just that whatever passion & delight is there, that's the clinging there."

Saying, "Very good, lord," the monk... asked him a further question: "Might there be diversity in the desire & passion for the five clinging-aggregates?"

"There might, monk. There is the case where the thought occurs to someone, 'May I be one with such a form in the future. May I be one with such a feeling... perception... fabrications... such a consciousness in the future. This is how there would be diversity in the desire & passion for the five clinging-aggregates."

Saying, "Very good, lord," the monk... asked him a further question: "To what extent does the designation 'aggregate' apply to the aggregates?"

"Monk, whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of form. Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of feeling. Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of perception. Whatever fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: those are called the aggregate of fabrication. Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of consciousness.[1] This is the extent to which the term 'aggregate' applies to the aggregates."

Saying, "Very good, lord," the monk... asked him a further question: "Lord, what is the cause, what the condition, for the delineation[2] of the aggregate of form? What is the cause, what the condition, for the delineation of the aggregate of feeling... perception... fabrications... consciousness?"

"Monk, the four great existents (earth, water, fire, & wind) are the cause, the four great existents the condition, for the delineation of the aggregate of form. Contact is the cause, contact the condition, for the delineation of the aggregate of feeling. Contact is the cause, contact the condition, for the delineation of the aggregate of perception. Contact is the cause, contact the condition, for the delineation of the aggregate of fabrications. Name-&-form is the cause, name-&-form the condition, for the delineation of the aggregate of consciousness."

Saying, "Very good, lord," the monk... asked him a further question: "Lord, how does self-identity view come about?"

"There is the case, monk, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

"This, monk, is how self-identity view comes about."

Saying, "Very good, lord," the monk... asked him a further question: "Lord, how does self-identity view no longer come about?"

"There is the case, monk, where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self... does not assume perception to be the self... does not assume fabrications to be the self... He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

"This, monk, is how self-identity view no longer comes about."

Saying, "Very good, lord," the monk... asked him a further question: "What, lord, is the allure of form? What is its drawback? What is the escape from it? What is the allure of feeling... perception... fabrications... consciousness? What is its drawback? What is the escape from it?"

"Monk, whatever pleasure & joy arises dependent on form: that is the allure of form. The fact that form is inconstant, stressful, subject to change: that is the drawback of form. The subduing of desire & passion, the abandoning of desire & passion for form: that is the escape from form.

"Whatever pleasure & joy arises dependent on feeling: that is the allure of feeling...

"Whatever pleasure & joy arises dependent on perception: that is the allure of perception...

"Whatever pleasure & joy arises dependent on fabrications: that is the allure of fabrications...

"Whatever pleasure & joy arises dependent on consciousness: that is the allure of consciousness. The fact that consciousness is inconstant, stressful, subject to change: that is the drawback of consciousness. The subduing of desire & passion, the abandoning of desire & passion for consciousness: that is the escape from consciousness."

Saying, "Very good, lord," the monk... asked him a further question: "Knowing in what way, seeing in what way, is there — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit?"

"Monk, one sees any form whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every form, as it actually is with right discernment: 'This is not mine. This is not my self. This is not what I am.'

"One sees any feeling whatsoever... any perception whatsoever... any fabrications whatsoever...

"One sees any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every consciousness — as it actually is with right discernment: 'This is not mine. This is not my self. This is not what I am.'"

"Monk, knowing in this way, seeing in this way, there is — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit."

Now at that moment this line of thinking appeared in the awareness of a certain monk: "So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?"

Then the Blessed One, realizing with his awareness the line of thinking in that monk's awareness, addressed the monks: "It's possible that a senseless person — immersed in ignorance, overcome with craving — might think that he could outsmart the Teacher's message in this way: 'So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?' Now, monks, haven't I trained you in counter-questioning with regard to this & that topic here & there? What do you think — Is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"... Is feeling constant or inconstant?" "Inconstant, lord."...

"... Is perception constant or inconstant?" "Inconstant, lord."...

"... Are fabrications constant or inconstant?" "Inconstant, lord."...

"What do you think, monks — Is consciousness constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Any feeling whatsoever...

"Any perception whatsoever...

"Any fabrications whatsoever...

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of sixty monks, through no clinging (not being sustained), were fully released from fermentations.

Notes

1.

One form of consciousness apparently does not come under the aggregate of consciousness. This is termed viññanam anidassanam — consciousness without a surface, or consciousness without feature. MN 49 says specifically that this consciousness does not partake of the "allness of the all," the "all" being conterminous with the five aggregates. The standard definition of the aggregate of consciousness states that this aggregate includes all consciousness, "past, present, or future... near or far." However, because viññanam anidassanam stands outside of space and time it would not be covered by these terms. Similarly, whereSN 22.97 says that no consciousness is eternal, "eternal" is a concept that applies only within the dimension of time, and thus would not apply to this form of consciousness.

2.

Delineation (paññapana) literally means, "making discernible." This apparently refers to the intentional aspect of perception, which takes the objective side of experience and fabricates it into discernible objects. In the case of the aggregates, the four great existents, contact, and name-&-form provide the objective basis for discerning them, while the process of fabrication takes the raw material provided by the objective basis and turns it into discernible instances of the aggregates. This process is described in slightly different terms in SN 22.79.

Provenance: 

©2001 Thanissaro Bhikkhu.

 

Transcribed from a file provided by the translator.

This Access to Insight edition is ©2001–2013.

Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ.

How to cite this document (one suggested style): "Maha-punnama Sutta: The Great Full-moon Night Discourse" (MN 109), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 May 2012,http://www.accesstoinsight.org/tipitaka/mn/mn.109.than.html . Retrieved on 18 January 2013.

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  86. Angulimala Sutta: On Angulimala. The story of how the Buddha subdued the notorious criminal Angulimala and led him to the attainment of arahantship.
  
  
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MN 86 

PTS: M ii 97

Angulimala Sutta: About Angulimala

translated from the Pali by

Thanissaro Bhikkhu

© 2003–2013

I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. And at that time in King Pasenadi's realm there was a bandit named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wore a garland (mala) made of fingers (anguli).

Then the Blessed One, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. Having wandered for alms in Savatthi and returning from his alms round after his meal, set his lodging in order. Carrying his robes & bowl, he went along the road to where Angulimala was staying. Cowherds, shepherds, & farmers saw him going along the road to where Angulimala was staying, and on seeing him said to him, "Don't go along that road, contemplative, for on that road is Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Angulimala's hands." When this was said, the Blessed One kept going in silence.

A second time... A third time, cowherds, shepherds, & farmers said to the Blessed One, "Don't go along that road, contemplative... Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Angulimala's hands." When this was said, the Blessed One kept going in silence.

Then Angulimala saw the Blessed One coming from afar and on seeing him, this thought occurred to him: "Isn't it amazing! Isn't it astounding! Groups of ten, twenty, thirty, & forty men have gone along this road, and even they have fallen into my hands, and yet now this contemplative comes attacking, as it were, alone and without a companion. Why don't I kill him?" So Angulimala, taking up his sword & shield, buckling on his bow & quiver, followed right behind the Blessed One.

Then the Blessed One willed a feat of psychic power such that Angulimala, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then the thought occurred to Angulimala: "Isn't it amazing! Isn't it astounding! In the past I've chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. But now, even though I'm running with all my might, I can't catch up with this contemplative walking at normal pace." So he stopped and called out to the Blessed One, "Stop, contemplative! Stop!"

"I have stopped, Angulimala. You stop."

Then the thought occurred to Angulimala, "These Sakyan contemplatives are speakers of the truth, asserters of the truths, and yet this contemplative, even while walking, says, 'I have stopped, Angulimala. You stop.' Why don't I question him?"

So Angulimala the bandit addressed this verse to the Blessed One:

"While walking, contemplative, you say, 'I have stopped.' But when I have stopped you say I haven't. I ask you the meaning of this: How have you stopped? How haven't I?"

[The Buddha:]

"I have stopped, Angulimala, once & for all, having cast off violence toward all living beings. You, though, are unrestrained toward beings. That's how I've stopped and you haven't."

[Angulimala:]

"At long last a greatly revered great seer for my sake has come to the great forest. Having heard your verse in line with the Dhamma, I will go about having abandoned evil." So saying, the bandit hurled his sword & weapons over a cliff into a chasm, a pit. Then the bandit paid homage to the feet of the One Well-gone, and right there requested the Going-forth. The Awakened One, the compassionate great seer, the teacher of the world, along with its devas, said to him then: "Come, bhikkhu." That in itself was bhikkhuhood for him.

Then the Blessed One set out wandering toward Savatthi with Ven. Angulimala as his attendant monk. After wandering by stages he reached Savatthi, and there he lived, near Savatthi, in Jeta's Grove, Anathapindika's monastery.

Now at that time a large crowd of people, loud & noisy, had gathered at the gates to King Pasenadi Kosala's inner palace, [calling out,] "There is a bandit in your realm, sire, named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. The king must stamp him out!"

Then King Pasenadi Kosala, with a cavalry of roughly 500 horsemen, drove out of Savatthi and entered the monastery. Driving as far as the ground was passable for chariots, he got down from his chariot and went on foot to the Blessed One. On arrival, having bowed down, he sat to one side. As he was sitting there, the Blessed One said to him, "What is it, great king? Has King Seniya Bimbisara of Magadha provoked you, or have the Licchavis of Vesali or some other hostile king?"

"No, lord. King Seniya Bimbisara of Magadha hasn't provoked me, nor have the Licchavis of Vesali, nor has some other hostile king. There is a bandit in my realm, lord, named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. I am going to stamp him out." [1]

"Great king, suppose you were to see Angulimala with his hair & beard shaved off, wearing the ochre robe, having gone forth from the home life into homelessness, refraining from killing living beings, refraining from taking what is not given, refraining from telling lies, living the holy life on one meal a day, virtuous & of fine character: what would you do to him?"

"We would bow down to him, lord, or rise up to greet him, or offer him a seat, or offer him robes, almsfood, lodgings, or medicinal requisites for curing illness; or we would arrange a lawful guard, protection, & defense. But how could there be such virtue & restraint in an unvirtuous, evil character?"

Now at that time Ven. Angulimala was sitting not far from the Blessed One. So the Blessed One, pointing with his right arm, said to King Pasenadi Kosala, "That, great king, is Angulimala." Then King Pasenadi Kosala was frightened, terrified, his hair standing on end. So the Blessed One, sensing the king's fear & hair-raising awe, said to him, "Don't be afraid, great king. Don't be afraid. He poses no danger to you."

Then the king's fear, his terror, his hair-standing-on-end subsided. He went over to Ven. Angulimala and said, "Are you really Angulimala, lord?"

"Yes, great king."

"What is your father's clan? What is your mother's clan?"

"My father is a Gagga, great king, and my mother a Mantani."

"Then may Master Gagga Mantaniputta delight [in staying here]. I will be responsible for your robes, almsfood, lodgings, & medicinal requisites for curing illness."

Now it so happened that at that time Ven. Angulimala was a wilderness-dweller, an alms-goer, wearing one set of the triple robe made of cast-off cloth. So he said to King Pasenadi Kosala, "Enough, great king. My triple robe is complete."

So King Pasenadi Kosala went to the Blessed One and on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One, "It's amazing, lord. It's astounding, how the Blessed One has tamed the untamed, pacified the unpeaceful, and brought to Unbinding those who were not unbound. For what we could not tame even with blunt or bladed weapons, the Blessed One has tamed without blunt or bladed weapons. Now, lord, we must go. Many are our duties, many our responsibilities."

"Then do, great king, what you think it is now time to do."

Then King Pasenadi Kosala got up from his seat, bowed down to the Blessed One and — keeping him to his right — departed.

Then Ven. Angulimala, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. As he was going from house to house for alms, he saw a woman suffering a breech birth. On seeing her, the thought occurred to him: "How tormented are living beings! How tormented are living beings!" Then, having wandered for alms in Savatthi and returning from his alms round after his meal, he went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, "Just now, lord, early in the morning, having put on my robes and carrying my outer robe & bowl, I went into Savatthi for alms. As I was going from house to house for alms, I saw a woman suffering a breech birth. On seeing her, the thought occurred to me: 'How tormented are living beings! How tormented are living beings!'"

"In that case, Angulimala, go to that woman and on arrival say to her, 'Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.'"

"But, lord, wouldn't that be a lie for me? For I have intentionally killed many living beings."

"Then in that case, Angulimala, go to that woman and on arrival say to her, 'Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.'"[2]

Responding, "As you say, lord," to the Blessed One, Angulimala went to that woman and on arrival said to her, "Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your fetus." And there was wellbeing for the woman, wellbeing for her fetus.

Then Ven. Angulimala, dwelling alone, secluded, heedful, ardent, & resolute, in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Angulimala became another one of the arahants.

Then Ven. Angulimala, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. Now at that time a clod thrown by one person hit Ven. Angulimala on the body, a stone thrown by another person hit him on the body, and a potsherd thrown by still another person hit him on the body. So Ven. Angulimala — his head broken open and dripping with blood, his bowl broken, and his outer robe ripped to shreds — went to the Blessed One. The Blessed One saw him coming from afar and on seeing him said to him: "Bear with it, brahman! Bear with it! The fruit of the kamma that would have burned you in hell for many years, many hundreds of years, many thousands of years, you are now experiencing in the here-&-now!" [3]

Then Ven. Angulimala, having gone alone into seclusion, experienced the bliss of release. At that time he exclaimed:

Who once was heedless,[4] but later is not, brightens the world like the moon set free from a cloud. His evil-done deed[5] is replaced with skillfulness: he brightens the world like the moon set free from a cloud. Whatever young monk devotes himself to the Buddha's bidding: he brightens the world like the moon set free from a cloud. May even my enemies hear talk of the Dhamma. May even my enemies devote themselves to the Buddha's bidding. May even my enemies associate with those people who — peaceful, good — get others to accept the Dhamma. May even my enemies hear the Dhamma time & again from those who advise endurance, forbearance, who praise non-opposition, and may they follow it. For surely he wouldn't harm me, or anyone else; he would attain the foremost peace, would protect the feeble & firm. Irrigators guide the water.[6] Fletchers shape the arrow shaft. Carpenters shape the wood. The wise control themselves. Some tame with a blunt stick, with hooks, & with whips But without blunt or bladed weapons I was tamed by the one who is Such. "Doer of No Harm" is my name, but I used to be a doer of harm. Today I am true to my name, for I harm no one at all. A bandit I used to be, renowned as Angulimala. Swept along by a great flood, I went to the Buddha as refuge. Bloody-handed I used to be, renowned as Angulimala. See my going for refuge! Uprooted is [craving], the guide to becoming. Having done the type of kamma that would lead to many bad destinations, touched by the fruit of [that] kamma, unindebted, I eat my food. [7] They're addicted to heedlessness[8] — dullards, fools — while one who is wise cherishes heedfulness as his highest wealth. Don't give way to heedlessness[9] or to intimacy with sensual delight — for a heedful person, absorbed in jhana, attains an abundant bliss. This[10] has come well & not gone away, it was not badly thought through for me. From among well-analyzed qualities, I have obtained the best. This has come well & not gone away, it was not badly thought through for me. The three knowledges have been attained; the Buddha's bidding, done.

Notes

1.

The PTS reading here, followed in The Middle Length Sayings and The Middle Length Discourses of the Buddha — "I will not stamp him out" — is surely a mistake. I follow the Thai reading on this passage, even though it is somewhat ungrammatical. There are passages in MN 90 where King Pasenadi's sentences don't quite parse, and perhaps this is another example of his brusque language.

2.

This blessing is often chanted at house blessings in Theravada countries.

3.

This incident illustrates the kammic principle stated in AN 3.99.

4.

This verse = Dhp 172.

5.

This verse = Dhp 173.

6.

This verse = Dhp 80.

7.

This verse is another illustration of the principle stated in AN 3.99.

8.

This verse = Dhp 26.

9.

This verse = Dhp 27.

10.

"This" apparently refers to the abundant bliss mentioned in the previous verse.

See also: Thag 16.8

Provenance: 

©2003 Thanissaro Bhikkhu.

 

Transcribed from a file provided by the translator.

This Access to Insight edition is ©2003–2013.

Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ.

How to cite this document (one suggested style): "Angulimala Sutta: About Angulimala" (MN 86), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 14 June 2010,http://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html . Retrieved on 14 January 2013.

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