The same goes for the precepts. If they’re not kept it becomes difficult to purify ones conduct and in turn develop concentration and wisdom in ones meditation practice. Concentration is build upon Morality and Wisdom is build upon Concentration. These are the 3 main groups of the Noble Eightfold Path which is also known as the way to end suffering, the way out of Samsara. It is the path that leads to the attainment of Nibbāna . When all eight factors have been fully cultivated the mind takes Nibbāna as an object of meditation. At that point several or all of the Ten Fetters will be permanently destroyed. I will go into detail about the Stages of Enlightenment and the Ten Fetters in another blog post.

Practicing Buddhists should take refuge in the Triple Gem and take either the Five or the Eight Precepts daily, ideally when one wakes up in the morning. One can take refuge alone, with a kalyāṇa-mitta (Dhamma friend), one’s Teacher or a Noble Disciple of the Buddha (a member of the Sangha).

The text below refers directly to Sirimangalo International which is the organization I practice within.

Taking the Five Precepts

THE REQUEST:

Ahaṃ bhante, ti-saraṇena saha pañca sīlāni yācāmi.

Venerable Sir, I request the Three Refuges & the Five Precepts.

Dutiyampi ahaṃ bhante...

Venerable Sir, a second time...

Tatiyampi ahaṃ bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato sammā-sambuddhassa.

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

A second time, I go to the Buddha for refuge.

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

A second time, I go to the Dhamma for refuge.

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

A second time, I go to the Sangha for refuge.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

A third time, I go to the Buddha for refuge.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

A third time, I go to the Dhamma for refuge.

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

A third time, I go to the Sangha for refuge.

The monk then says:

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

The lay people respond:

Āma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual misconduct.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

The monk then concludes with the following:

Imāni pañca sikkhā-padāni:

These are the five training rules.

Sīlena sugatiṃ yanti.

Through virtue they go to a good bourn.

Sīlena bhoga-sampadā.

Through virtue is wealth attained.

Sīlena nibbutiṃ yanti.

Through virtue they go to Liberation.

Tasmā sīlaṃ visodhaye.

Therefore we should purify our virtue.

BOW THREE TIMES

Taking the Eight Precepts

THE REQUEST:

Ahaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāmi.

Venerable Sir, I request the Three Refuges & the Eight Precepts.

Dutiyampi ahaṃ bhante...

Venerable Sir, a second time...

Tatiyampi ahaṃ bhante...

Venerable Sir, a third time...

The monk then recites the following passage three times, after which the lay people repeat it three times:

Namo tassa bhagavato arahato sammā-sambuddhassa.

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

The monk then recites the following passages line by line, with the lay people reciting line by line after him.

Buddhaṃ saraṇaṃ gacchāmi.

I go to the Buddha for refuge.

Dhammaṃ saraṇaṃ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṃ saraṇaṃ gacchāmi.

I go to the Sangha for refuge.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

A second time, I go to the Buddha for refuge.

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

A second time, I go to the Dhamma for refuge.

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

A second time, I go to the Sangha for refuge.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

A third time, I go to the Buddha for refuge.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

A third time, I go to the Dhamma for refuge.

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

A third time, I go to the Sangha for refuge.

The monk then says:

Ti-saraṇa-gamanaṃ niṭṭhitaṃ.

This ends the going for refuge.

The lay people respond:

Āma bhante.

Yes, Venerable Sir.

The monk then recites the precepts line by line, with the lay people reciting them line by line after him.

Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from taking life.

Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from stealing.

Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from sexual intercourse.

Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from telling lies.

Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.

Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from eating after noon & before dawn.

Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.

Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.

I undertake the training rule to refrain from high & luxurious seats & beds.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

Imāni aṭṭha sikkhā-padāni samādiyāmi.

I undertake these eight precepts.

The monk then concludes with the following:

Imāni aṭṭha sikkhā-padāni:

These are the eight training rules.

Sīlena sugatiṃ yanti.

Through virtue they go to a good bourn.

Sīlena bhoga-sampadā.

Through virtue is wealth attained.

Sīlena nibbutiṃ yanti.

Through virtue they go to Liberation.

Tasmā sīlaṃ visodhaye.

Therefore we should purify our virtue.

BOW THREE TIMES

The Buddha praised solitude numerous times throughout his 45 years of teaching career. Solitude is our greatest treasure and it is here where wisdom can be found through introspection and objective, impartial observation of mental and physical phenomena, in the present moment.

Solitude allows us the uninterrupted time to undertake intense meditation practice, to turn our focus inwards and learn about how reality and our own mind works. Here we will be able to see the habitual-clinging patterns of the mind, how our own reactions and habits cause us suffering and ultimately bind us to Samsara.

Screenshots taken from The Illustrated Dhammapada.

It’s humbling to watch how the process of hand carving a Buddha statue unfolds from being a solid block of wood until the finished artwork is done. Here’s a video of a Balinese hand carver at work.

The above image is actually a photo I took of a painting I bought in a local shop in Greenland.

It reminds me of the happiness and tranquility that comes from living a simple and minimalist life as a Buddhist meditator, a life with few or no worldly attachments and obligations.

One who lives by the Dhamma experiences peace, happiness and freedom from suffering.

The following list of Dhammas can be found at Insight Meditation Center.

The Four Noble Truths

1. Dukkha exists – unsatisfactoriness, suffering, discontent, stress (to be Investigated)

2. The cause or origin of dukkha is craving (tanha-lit. thirst) or clinging (to be Abandoned)

3. Dukkha ceases with the relinquishment of that craving (to be Realized)

4. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed)

The Eightfold Path (ariya-magga)

Wisdom/Discernment (pañña)

1. Wise or Right View/Understanding (samma-ditthi) – Knowledge of the Four Noble Truths

2. Wise or Right Intention/Resolve (sammá-sankappa) – Renunciation, Loving-kindness, Harmlessness

Virtue (sila)

1. Wise or Right Speech (sammá-vácá) – abstaining from lying, malicious or divisive speech, abusive or harsh speech, and idle chatter

2. Wise or Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct

3. Wise or Right Livelihood (sammá–ájíva) – abstaining from dishonest and harmful means of livelihood

Concentration/Meditation (samadhi)

1. Wise or Right Effort (samma-vayama) – the effort of avoiding and overcoming unskillful qualities, and of developing and maintaining skillful qualities

2. Wise or Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness

3. Wise or Right Concentration (samma-samadhi) – The Four Form Jhanas

Three Characteristics of Existence (of Conditioned Phenomena)

1. Impermanence (anicca)

2. Unsatisfactoriness (dukkha)

3. Not-self (anatta) – empty of inherent existence; not “me”, “myself”, nor “what I am”

Three Pillars of Dhamma (dharma) or Grounds for Making Merit

1. Generosity (dana)

2. Moral restraint (sila)

3. Meditation (bhavana) – consists of Concentration (samadhi) and Mindfulness (sati)

Three Poisons/Defilements (Kilesas – lit. torments of the mind)

1. Greed (lobha) – mindfulness transforms this into Faith

2. Aversion/hatred (dosa) – mindfulness transforms this into discriminating Wisdom

3. Delusion (moha) – mindfulness transforms this into Equanimity

Three Refuges (Triple Gem, Three Jewels)

1. Buddha – both the historical Buddha and one’s own innate potential for Awakening

2. Dhamma – the Buddha’s teaching of liberation and the ultimate Truth towards which it points

3. Sangha – the monastic community, those who have achieved at least some degree of Awakening, and more recently the community of followers of the Buddhist path (traditionally called the Parisa)

Three Types of Dukkha

1. Dukkha as pain (dukkha–dukkhata) – body or mental pain

2. Dukkha that is inherent in formation (sankhara-dukkhata) – maintenance of body and things, oppressive nature of continuous upkeep

3. Dukkha of change (viparinama-dukkhata) – pleasant and happy conditions in life are not permanent

Four Bases of Power or Success (Iddhipada)

1. Desire (chanda)

2. Persistence/Energy/Effort (viriya)

3. Intention, Mind, Thoughtfulness (citta)

4. Investigation/Discrimination (vimamsa or panna)

Four Brahma-viharas (Highest Attitudes/Emotions)

Heavenly or sublime abodes (best home). Near enemy is a quality that can masquerade as the original, but is not the original. Far enemy is the opposite quality.

1. Lovingkindness, good-will (metta): Near enemy – attachment; far enemy – hatred

2. Compassion (karuna): Near enemy – pity; far enemy – cruelty

3. Sympathetic joy, Appreciation (mudita), joy at the good fortune of others: Near enemy – comparison,hypocrisy, insincerity, joy for others but tinged with identification (my team, my child); far enemy – envy

4. Equanimity (upekkha): Near enemy – indifference; far enemy – anxiety, greed

Four Foundations of Mindfulness

(from the Satipatthana Sutta)

1. Mindfulness of the body (kaya)

2. Mindfulness of feeling (vedana)-pleasant, unpleasant, neutral; initial reactions to sensory input

3. Mindfulness of mind/consciousness (citta), of the mind-states, moods (greed, aversion, delusion and their opposites)

4. Mindfulness of mind objects-mental events (dharmas); Five categories of dhammas: Five hindrances, Five aggregates, 6 sense bases, Seven factors of enlightenment, Four Noble Truths

Four Form Jhanas (rupa jhanas) or Meditative Absorptions

1. First Jhana, characterized by intense pleasure, has five jhanic factors: applied thought (vittaka), sustained thought(vicara), joy (piti), happiness (sukha), one-pointednesss (ekkagata)

2. Second Jhana, characterized by joy, has 3 factors: joy (piti), happiness (sukha) , and one–pointedness (ekkagata)

3. Third Jhana, characterized by contentment, has 2 factors: contentment and one-pointedness (ekkagata)

4. Fourth Jhana, characterized by equanimity and stillness, has 1 factor: one-pointedness (ekkagata)

Four Heavenly Messengers

1. An old person

2. A sick person

3. A corpse

4. A wandering monk

Four Right Efforts (sammappadhana)

1. Not to let an unwholesome-unskillful thought arise, which has not yet arisen-Guarding

2. Not to let an unwholesome-unskillful thought continue, which has already arisen-Abandon

3. To make a wholesome-skillful thought arise, which has not yet arisen-Develop

4. To make a wholesome-skillful thought continue, which has already arisen-Sustain

Four Taints (asavas)

Obstructions to Enlightenment (most suttas don’t include the 4th taint)

1. attachment to sensuality

2. attachment to existence/to becoming

3. ignorance of the dhamma (of the way things are)

4. attachment to opinions/views (most Suttas do not include this one-Abhidhamma does)

Five Aggregates (khandhas or skandas or heaps)

Physical and mental components of the personality (ego) and of sensory experience in general

1. Form/physical phenomena, body (rupa )

2. Feeling (vedana ) pleasant, unpleasant, neutral. Feelings arise when there is contact between the 6 internal organs and the 6 external objects: (eye, ear, nose, tongue, body, mind & corresponding: sight, sound, odor, taste touch, mental object)

3. Perception (sañña) – recognition

4. Mental Formations (sankhara) – includes mental states, emotions, volition (fabrications)

5. Consciousness (viññana) – grasps the characteristics of the 6 external objects

Five Faculties (indriya) and Five Strengths or Powers

Faith & Wisdom balance each other, as do Energy & Concentration.
The Five Faculties are ‘controlling’ faculties because they control or master their opposites.
The faculties and powers are two aspects of the same thing.

1. Faith (saddha) – controls doubt

2. Energy/Effort/Persistence (viriya) – controls laziness

3. Mindfulness (sati); – controls heedlessness

4. Concentration (samadhi) – controls distraction

5. Wisdom (panna)/Discernment – controls ignorance

Five Hindrances (nivarana)

1. Sensual Desire (kámacchanda)

2. Aversion or Ill-will (vyápáda)

3. Sleepiness – sloth (thina), torpor (middha), sluggishness

4. Restlessness – worry about the future, regret of the past, anxiety (uddhacca-kukkucca)

5. Doubt (skeptical doubt)(vicikicchá)

Five Precepts

1. To refrain from killing

2. To refrain from stealing (taking that which is not offered)

3. To refrain from sexual misconduct

4. To refrain from lying, harsh speech, idle speech, and slander

5. To refrain from taking intoxicants that cloud the mind and cause heedlessness

Five Daily Recollections

1. I am of the nature to grow old; I cannot avoid aging.

2. I am of the nature to become ill or injured; I cannot avoid illness or injury

3. I am of the nature to die; I cannot avoid death.

4. All that is mine, dear and delightful, will change and vanish.

5. I am the owner of my actions;
   I am born of my actions;
   I am related to my actions;
   I am supported by my actions;
   Any thoughts, words or deeds I do, good or evil, those I will inherit.

from AN V.57  Upajjhatthana Sutta: Subjects for Contemplation

Five Things that lead to Awakening

1. Admirable friends

2. Sila (morality, virtue)

3. Hearing the dharma

4. Exertion. Effort in abandoning unskillful qualities and cultivating skillful ones

5. Awareness of impermanence (anicca) – Insight into impermanence

Six Senses

1. Seeing

2. Hearing

3. Smelling

4. Tasting

5. Touching

6. Thinking

Seven Factors of Enlightenment (bojjhanga)

Three arousing, Three calming, mindfulness is neutral

Neutral

1. Mindfulness (sati)
   Arousing

2. Investigation of Phenomena (dhamma vicaya)-Wisdom Factor: seeing anicca, anatta, dukkha; how mind body operates

3. Energy/Effort (viriya)

4. Rapture, Joy-intense interest in object (piti)
   Calming

5. Calm/tranquility (passaddhi)

6. Concentration (samadhi)

7. Equanimity (upekkha)

Eight Worldly Dhammas (Conditions, Concerns)

These conditions are inconstant & impermanent.

• Gain and Loss

• Pleasure and Pain

• Praise and Blame

• Fame and Disrepute (status/disgrace)

Ten Perfections (Paramis/Paramitas)

Ten qualities leading to Buddhahood

1. Generosity (dana)

2. Morality (sila)-virtue, integrity

3. Renunciation (nekkhamma)

4. Wisdom (pañña)

5. Energy/Strength (viriya)- effort

6. Patience (khanti)

7. Truthfulness (sacca)

8. Resolution – determination (adhitthana)

9. Lovingkindness (metta)

10. Equanimity (upekkha)

Ten Fetters (samyojana)

Note: The first 3 fetters are cognitive (understanding), the next 2 are affective (emotional), the last 5 are Transcendent

1. Self-identity beliefs

2. Doubt

3. Clinging to rites and rituals

4. Sensual craving

5. Ill will

6. Attachment to the form

7. Attachment to formless phenomena

8. Conceit (mána, literally measuring-as measuring oneself and comparing to others)- (a subtle sense of self)

9. Restlessness

10. Ignorance (with regard to the Four Noble Truths)

Four Stages of Enlightenment

1. The Stream-enterer (sotapanna)-has eradicated the first three fetters; will be enlightened in Seven lives or less (cognitive, understanding)

2. The Once-returner (sakadagami) has eradicated the first three & weakened the fourth and fifth (affective, emotional)

3. The Non-returner (anagami) has eradicated the first five fetters

4. The Arahat has eradicated all ten fetters. (transcendent-has eliminated attachment to altered states)

Twelve Links of Dependent Origination-
Dependent Co-arising (Paticca-Samuppada)

The doctrine of the conditionality of all physical & mental phenomena; how ignorance conditions old age,disease and death

• From ignorance (avijja) come karma formations/fabrications/volitional formations (sankhara)

• From karma formations comes consciousness (viññana)

• From consciousness comes mind and matter (nama-rupa)

• From mind and matter come the six senses (salayatana)

• From the six senses comes contact (phassa)

• From contact comes feeling (vedana)

• From feeling comes craving (tanha)

• From craving comes clinging (upadana)

• From clinging comes becoming/existence (bhava)

• From becoming/existence comes birth (jati)

• From birth, then aging & death

Twelve Links of Transcendental Dependent Arising

This continues from the 12 “mundane” links of dependent origination, the last one being dukkha (or suffering) instead of “birth, aging and death”.

• Suffering (dukkha)

• Faith (saddha)

• Joy (pamojja)

• Rapture (piti)

• Tranquility (passaddhi)

• Happiness (sukha)

• Concentration (samadhi)

• Knowledge and vision of things as they are (yathabhutañanadassana)

• Disenchantment (nibbida)

• Dispassion (viraga)

• Emancipation (vimutti)

• Knowledge of destruction of the cankers (asavakkhaye ñana)

37 Factors of Enlightenment or Wings of Awakening
(bodhipakkhiya-dhammá)

The set of teachings that the Buddha himself said formed the heart of his message.

• Four Foundations of Mindfulness (satipatthana)

• Four Right Efforts (sammappadhana)

• Four Bases of Power (iddhipada)

• Five Faculties (indriya)

• Five Strengths (bala)

• Seven Factors of Enlightenment (bojjhanga)

• Eight Fold Path (ariya-magga)

Pali Terms

anapanasati: mindfulness of breathing
anatta: not-self
anicca: impermanence; inconstancy
Arahat: Liberated one
bhavana: meditation
bhikku: monk
bhikkuni: nun
bodhi: awakening; enlightenment
bodhicitta: awakened heart-mind
Bodhisatta (Sanskrit-Bodhisattva) A future Buddha
Buddha: an Enlightened being
citta: mind, consciousness
Dhamma (Skt. dharma)-liberating law discovered by the Buddha, summed up in the Four Noble Truths, the Truth, Reality, natural law, all physical and mental phenomena
dosa: aversion
dukkha– unsatisfactoriness, suffering, pain, distress, discontent, stress,
jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.
kalyana mitta– spiritual friend
kamma (Skt. karma): (lit.-action) The law of cause and effect; intentional acts
karuna: compassion
khanda (skandha):Five aggregates which form the raw material for one’s sense of self: form/body, feeling, perception, mental formations, consciousness
kilesa (defilements)- greed, aversion, delusion
lobha: greed
magga: path
metta: Lovingkindness, good will
mindfulness (sati) the quality of noticing, of being aware of what’s happening in the moment, not allowing the mind to be forgetful
moha: (lit.-to be stupified) delusion
nibbana (Skt. nirvana): the cessation of suffering, enlightenment, liberation
pañña: wisdom
papañca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of “self.”
parami: perfections, virtues necessary for the realization of Awakening
sacca: truth
saddha: faith, confidence (Lit.-to place one’s heart on)
samadhi: concentration; meditative absorption
sampajañña: alertness
samsára: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed existence
samvega– spiritual urgency
sangha: the community of Buddhist monks & nuns; recently: “the community of followers on the Buddhist path.”
sati: mindfulness, awareness
sila: moral conduct; precept; virtue; moral restraint
sukha: happiness; pleasure; ease; bliss
sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples
tanha: (lit. thirst) craving
Tathagata: (Lit. thus gone) an Enlightened person
Theravada: (Doctrine of the elders)- school of Buddhism that draws its inspiration from the Pali Canon, or Tipitaka, the oldest surviving record of the Buddha’s teachings. Has been the predominant religion of southeast Asia (Thailand, Sri Lanka, Burma)
Tipitaka (Literally Three baskets)- The Pali Canon- has Three divisions:

1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)

2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas

3. Vinaya Pitaka- rules for ordained monks and nuns

upekkha: equanimity
Vipassana: literally, “to see clearly”; insight; insight into the truth of anicca (impermanence), anatta (not-self), & dukkha (unstatisfactoriness), to see things as they really are
viriya: effort; persistence; energy

Tipitika: The Pali Canon

The Tipitaka (Pali ti, “three,” + pitaka, “baskets”), or Pali Canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism.
Theravada (Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the Elders”

The 3 divisions of the Tipitaka are:

1. Vinaya Pitaka : Rules and origin of rules for monks (bhikkhus) and nuns (bhikkhunis). There are 227 rules for the bhikkhus, 311 for the bhikkhunis.

2. Sutta Pitaka: The collection of discourses, attributed to the Buddha and a few of his closest disciples, containing all the central teachings of Theravada Buddhism

3. Abhidhamma Pitaka: The Buddhist analysis of mind and mental processes; a wide-ranging systemization of the Buddha’s teaching that combines philosophy, psychology, and ethics into a unique and remarkable synthesis. Consists of 7 books.

SUTTA PITAKA

The Sutta Pitaka, the second division of the Tipitaka, consists of over 10,000 suttas, or discourses, delivered by the Buddha and his close disciples during the Buddha’s forty-five year teaching career, as well as verses by other members of the Sangha.

Grouped into 5 NIKAYAS or collections:

1. Digha Nikaya – The “Long” Discourses
   Consists of 34 suttas, including the Maha-satipatthana Sutta (The Greater Discourse on the Foundations of Mindfulness-DN22), the Samaññaphala Sutta (The Fruits of the Contemplative Life-DN2), the Maha-parinibbana Sutta (The Buddha’s Last Days-DN16)

2. Majjhima Nikaya – The “Middle-length” Discourses
   Consists of 152 suttas, including the Sabbasava Sutta (All the Taints/Fermentations-MN 2), Cula-kammavibhanga Sutta (Shorter Exposition of Kamma-MN 135), the Anapanasati Sutta (Mindfulness of Breathing-MN118), Kayagatasati Sutta (Mindfulness of the Body-MN119), Satipatthana Sutta (Foundations of Mindfulness-MN10), the Angulimala Sutta (MN86)

3. Samyutta Nikaya – The “Connected or Grouped” Discourses
   Consists of 2,889 shorter suttas grouped together by theme into 56 samyuttas.

4. Anguttara Nikaya – The Numerical or “Further-factored” Discourses
   Consists of 8,777 short suttas, grouped together into eleven nipatas according to the number of items of Dhamma covered in each sutta. (Book of ones to Book of elevens)

5. Khuddaka Nikaya – The “Division of Short Books”
   Consists of 15 “books” (17 in the Thai edition; 18 in the Burmese), including the Dhammapada (Path of Dhamma,) Therigatha (Verses of the Elder Nuns), Theragatha (Verses of the Elder Monks), Sutta Nipata, Udana, Itivuttaka, Jataka stories, etc.

   Peace Within is a reader-supported publication. To receive new posts and support my work, consider becoming a free subscriber.

• Bhante’s community website: The Buddhist Association of the United States

• Buddhist Global Relief Organization (focusing on Global hunger and malnutrition)

• A Course in the Pali Language

• A Course in the Numerical Discourses of the Buddha

• A Treatise on the Paramis (translated from Pali by Ven. Bhikkhu Bodhi)

• 2013 Abhidhamma Retreat (Chapter 1-2)

• 2014 Abhidhamma Study Retreat (Chapter 3-6)

• 2015 Abhidhamma Study Retreat (Chapter 7-8)

• 2016 Abhidhamma Study Retreat

• 2018 Abhidhamma Study Retreat

• 2019 Abhidhamma Study Retreat

• 2020 Abhidhamma Retreat (Practice & Stages of Insight)

• Dispelling Delusion Retreat

• A four-day-at-home retreat

• A Course in the Majjhima Nikaya

  Peace Within is a reader-supported publication. To receive new posts and support my work, consider becoming a free subscriber.

Eye muscle tension occurs namely in the medial rectus muscle and the inferior/obliquee rectus muscle. The function of the medial rectus muscle is to turn the eye towards the midline and nose, while the inferior/obliquee muscles are responsible for vertical movement, in this case depression of the eye, i.e. looking downwards.

Some meditators falsely think that doing something with their physical eyes will actually produce the nimitta. Nothing in the practice is the result of doing anything with the physical eyes.

The solution to the problem is to first and foremost stop looking at the nostrils. That is very difficult in the beginning but after a while it becomes easier. Start by doing short meditation sessions such as a couple of minutes and then progress to 5, 10 minutes and so forth.

Before beginning meditation try to relax the eyes. This can be done in several ways:

• Consciously place attention on the eyes/eye sockets and try to relax them. Be aware of how the eyes move during meditation and if they begin to turn towards the nostrils or upper lip, then again try to relax them. When meditating the eyes should not do anything at all. They should just be relaxed and not moving.

• Try these stretching exercises for the eyes. Follow the instructions given. These exercises should be done 3 times a day. They work both as a preventive measure and treatment for headaches caused by tension in the eye muscles.

I find these books highly useful and would recommend anyone interested in this tradition and technique to read everything the author has written (except sections on the stages of insight knowledge). Of course the studying cannot stand alone and has to be coupled with the practice of Vipassana meditation in order to truly understand and realize what is being taught.

This website offers free books by Mahasi Sayadaw on Vipassana meditation and how to develop insight knowledge. This is a quote from the website regarding the free books:

"… The books in this section are free for downloads and personal uses. However, commercial uses are not allowed. The Buddha Sasana Online has acquired permission from Buddha Sasana Nuggaha Organization to post the books for free downloads as a gift for the Internet community. Therefore please keep these resources free, and if you wish to link to these files, please do not do so. Please copy the files to your own webspace, and save our bandwidth for other people. If you wish to distribute these books, you also need to ask permission from the publishers. Thank you …"

A Discourse on Vipassana

An extensive guideline through the practice of Vipassana meditation and explanation of the Satipatthana medthod, including how Nibbana is realized through this method of practice.

Fundamentals of Vipassana Meditation

This book includes an explanation of the difference of Samatha and Vipassana meditation, how Vipassana is practiced, the theory behind the practice, and how the practice achieves the goal of Nibbana and fulfills the Eightfold Noble Path.

Practical Vipassana Meditational Exercises

This is a brief look to the Vipassana meditation along with a few exercises to begin with.

Purpose of Practicing Kammatthana (Buddhist) Meditation

Ven. Mahasi Sayadaw explains the two kinds of meditations taught by the Buddha as well as a brief teaching on how to practice the two methods.

Satipatthana Vipassana Meditation

This book explains the Satipatthana Vipassana meditation method that's taught by the Buddha in the Satipatthana Sutta. It explains extensively the instructions given by the Buddha in the Satipatthana sutta, the practice, and the theory behind it.

Summary of Discourses on Purity and Insight (Visuddhi-Nana-Kattha)

This is a collection of discourses given by the Ven. Mahasi Sayadaw on the subjects of purity and insight.

The Satipatthana Meditation

This is yet another discourse to extensively discuss the Satipatthana meditation method prescribed by the Buddha in the Satipatthana Sutta.

Later, around 29 B.C. at the Forth Buddhist Council in Sri Lanka, the teachings were for the first committed to writing on palm leaves officially formulating the Theravada Pali Canon.

The Tipitaka is comprised of 3 sections; the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. These Pitakas are further divided into smaller sections containing the discourses wherein the Buddha expounds the doctrines of Buddhism such as the nature of Kamma, the Five Aggregates, the Seven Factors of Enlightenment and many other parts of the teaching. The Vinaya Pitaka contains the monastic code, all the rules and regulations pertaining to the Noble ones, ie. the monastic order of bhikkhus and bhikkhunīs (monks and nuns).

The Abhidhamma Pitaka is the most detailed and complex part of the teaching that contains and dissects the teaching on a minute, moment to moment level. An example of an Abhidhamma teaching is the conditions for the arising of eye-consciousness, which factors need to be present and how the mental process of seeing occurs. I will dive deeper into this in a later blog post.