WATER, CONSCIOUSNESS AND INTENTION

Water, Consciousness and Intent by Prof. Emoto:

http://www.youtube.com/watch?v=tAvzsjcBtx8

Masaru Emoto was born in Yokohama, Japan in July 1943 and a graduate of the Yokohama Municipal University's department of humanities and sciences with a focus on International Relations. In 1986 he established the IHM Corporation in Tokyo. In October of 1992 he received certification from the Open International University as a Doctor of Alternative Medicine. Subsequently he was introduced to the concept of micro cluster water in the US and Magnetic Resonance Analysis technology. The quest thus began to discover the mystery of water.

He undertook extensive research of water around the planet not so much as a scientific researcher, but more from the perspective of an original thinker. At length he realized that it was in the frozen crystal form that water showed us its true nature through. He has gained worldwide acclaim through his groundbreaking research and discovery that water is deeply connected to our individual and collective consciousness.

He is the author of the best-selling books Messages from Water, The Hidden Messages in Water, and The True Power of Water. He is a long-time advocate for peace in relation to water. He is currently the head of the I.H.M.General Research Institute and President Emeritus of the International Water for Life Foundation, a Not for Profit Organization.

Mr. Emoto has been visually documenting these molecular changes in water by means of his photographic techniques. He freezes droplets of water and then examines them under a dark field microscope that has photographic capabilities.

Some examples from his works include:

Water from clear mountain springs and streams had beautifully formed crystalline structures, while the crystals of polluted or stagnant water were deformed and distorted.

Distilled water exposed to classical music took delicate, symmetrical crystalline shapes.

When the words "thank you" were taped to a bottle of distilled water, the frozen crystals had a similar shape to the crystals formed by water that had been exposed to Bach's "Goldberg Variations"- music composed out of gratitude to the man it was named for.

When water samples were bombarded with heavy metal music or labeled with negative words, or when negative thoughts and emotions were focused intentionally upon them, such as "Adolf Hitler", the water did not form crystals at all and displayed chaotic, fragmented structures.

When water was treated with aromatic floral oils, the water crystals tended to mimic the shape of the original flower.

Sometimes, when we cannot see the immediate results of our affirmations and or prayers, we think we have failed. But, as we learn through Masaru Emoto's photographs, that thought of failure itself becomes represented in the physical objects that surround us. Now that we have seen this, perhaps we can begin to realize that even when immediate results are invisible to the unaided human eye, they are still there. When we love our own bodies, they respond. When we send our love to the Earth, she responds.

For our own bodies at birth are more than 60 percent water, and the percentage of water in our bodies remains high throughout life (depending upon weight and body type). The earth's surface is more than 60 percent water as well. And now we have seen before our eyes that water is far from inanimate, but is actually alive and responsive to our every thought and emotion. Perhaps, having seen this, we can begin to really understand the awesome power that we possess, through choosing our thoughts and intentions, to heal ourselves and the earth. If only we believe.

Whether you participate in global meditations, or simply do this inner work in the quiet of your own loving mind and heart -- we can heal the body of our earth and recreate a clear, pristine world to hand down to our children for seven generations.

Office Masaru Emoto:
http://www.masaru-emoto.net/english/e_ome_home.html

Wikipedia:
http://en.wikipedia.org/wiki/Masaru_Emoto

Music by: Antony Raijekov-Photo theme
Peace, love and light. 

Sadhu!

THE GIFT OF MOBILITY

It is our pleasure to inform you that we have 2 NEW wheel chairs to be given away. If anyone of you or your friends need a wheel chair, please contact:

Missionary Society Malaysia, The Bookshop:
123 Jln Berhala, off Jln Tun Sambanthan,
Brickfields, 50470 Kuala Lumpur, Malaysia.
Tel: 603-2273 0150
Fax: 603-2273 3835
email: bmsmbkshop@gmail.com
website: www.bmsm.org.my

Sadhu!

FREE DVDS ON JHANA AND WAY TO NIBANNA

"Jhana is a meditative state of profound stillness and concentration in which the mind becomes fully immersed and absorbed in the chosen object of attention. It is the cornerstone in the development of Right Concentration". www.accesstoinsight.org

Available free DVDs "On Jhana and Way to Nibanna" by Sis Dipankara at: Buddhist Missionary Society Malaysia c/o The Bookshop, 123 Jln Berhala, Brickfields, 50470 Kuala Lumpur Tel: 03-2273 0150 email: bmsmbkshop@gmail.com

May All Beings in All Realms of Existence be Well and Happy! Sadhu!

MINISTERING TO THE SICK AND THE TERMINALLY ILL

Ministering to the Sick and the Terminally Ill

Lily de Silva- Buddhist Publication Society Kandy, Sri Lanka (BODHI LEAVES NO. 132)
Copyright 1994 Lily De Silva

“He who attends on the sick attends to me,” declared the Buddha, exhorting his disciples on the importance of ministering to the sick. This famous statement was made by the Blessed One when he discovered a monk lying in his soiled robes, desperately ill with an acute attack of dysentery. With the help of Ananda, the Buddha washed and cleaned the sick monk in warm water. On this occasion he reminded the monks that they have neither parents nor relatives to look after them, so they must look after one another. If the teacher is ill, it is the bounden duty of the pupil to look after him, and if the pupil is ill it is the teacher’s duty to look after the sick pupil if a teacher or a pupil is not available it is the responsibility of the community to look after the sick (Vin.i.301ff.).
On another occasion the Buddha discovered a monk whose body was covered with sores, his robe sticking to the body with pus oozing from the sores. Unable to look after him, his fellow monks had abandoned him. On discovering this monk, the Buddha boiled water and washed the monk with his own hands, then cleaned and dried his robes. When the monk felt comforted the Buddha preached to him and he became an Arahant, soon after which he passed away (DhpA.i,319). Thus the Buddha not only advocated the importance of looking after the sick, he also set a noble example by himself ministering to those who were so ill that they were even considered repulsive by others.
The Buddha has enumerated the qualities that should be present in a good nurse. He should be competent to administer the medicine, he should know what is agreeable to the patient and what is not. He should keep way what is disagreeable and give only what is agreeable to the patient. He should be benevolent and kind-hearted, he should perform his duties out of a sense of service and not just for the sake of remuneration (mettacitto gilanam upatthati no amisantaro). He should not feel repulsion towards saliva, phlegm, urine, stools, sores, etc. He should be capable to exhorting and stimulating the patient with noble ideas, with Dhamma talk (A.iii,144).
Here it is noteworthy that the nurse is expected to be efficient not only in taking care of the body by giving proper food and medicine, but is also expected to nurture the patient’s mental condition. It is well known that the kindness of nurses and doctors is almost as effective as medicine for a patient’s morale and recovery. When one is desperately ill and feels helpless, a kind word or a gentle act becomes a source of comfort and hope. That is why benevolence (metta) and compassion (karuna), which are also sublime emotions (brahmavihara), are regarded as praiseworthy qualities in a nurse. The sutta adds another dimension to the nursing profession by including the spiritual element in a nurse’s talk. Sickness is a time when one is face to face with the realities of life and it is a good opportunity to instill a sense of spiritual urgency even in the most materialistic mind. Further, the fear of death is naturally greater when a person is ill than when well. The best means of calming this fear is by diverting attention to the Dhamma. A nurse is expected to give this spiritual guidance to the patient in his or her charge as a part and parcel of a nurse’s duty.
In the Anguttara Nikaya the Buddha describes three types of patients (A.i, 120). There are patients who do not recover whether or not they get proper medical attention and nursing care; there are others who recover irrespective of whether or not they get medical attention and nursing care; there are others who recover only with appropriate medical treatment and care. Because there is this third type of patient, all those who are ill should be given the best medical treatment available, agreeable food and proper nursing care. So long as a patient is alive, everything possible should be done for his recovery.
According to another sutta (A.iii,56,65), illness is one of the inevitable in life. When faced with it, all resources available to one, even magical incantations should be utilized with the hope of restoring health. Here the question of whether such performances are effective or not is not discussed. The point seems to be that at the time of a crisis there is no harm in trying out even methods traditionally believed to be efficacious, but in which one does not necessarily have faith or belief. Of course, such methods should not clash with one’s conscience. If, in spite of these efforts, death does occur, then one has to accept it as a verdict of kamma with equanimity and philosophical maturity.
Here we are reminded of an episode (MA.i,203) where a mother who was critically ill needed rabbit meat as a cure. The son, finding that rabbit meat was not available in the open market, went in search of a rabbit. He caught on but was loathe to kill even for the sake of his mother. He let the rabbit go and wished his mother well. Simultaneously with this wish, the power of the son’s moral virtue brought about the mother’s recovery. The Buddhist tradition seems to hold that under certain circumstances moral power has healing properties that may work even in cases when orthodox medicine fails.

The Medicines Chapter of the Vinaya Mahavagga (Vin.I,199ff.) shows that the Buddha relaxed a number of minor disciplinary rules to accommodate the needs of sick monks. Though a strict disciplinarian, the Buddha has shown great sympathy and understanding to those who are ill. The value of health has been fully realized and it is even recognized as the greatest gain (arogyaparama labha, Dhp.204).
The Buddha teaches that the patient too should cooperate with the doctor and the nurse in order to get well. Such a good patient should take and do only what is agreeable to him. Even in taking agreeable food he should know the proper quantity. He should take the prescribed medicine without fuss. He should honestly disclose his ailments to his duty-conscious nurse. He should patiently bear physical pain even when it is acute and excruciating (A.iio,144).
The suttas show that the Buddha exercised great will power and composure on occasions when he fell ill. He experienced excruciating pain when a stone splinter pierced his foot after Devadata hurled a boulder at him, he endured such pain with mindfulness and self-composure and was not overpowered by the pain (S.i.27,210). During his last illness, too, the Buddha mindfully bore up great physical pain and with admirable courage he walked from Pava to Kusinara with his devoted attendant Ananda, resting in a number of places to soothe his tired body (D.ii,128,134). The Mahaparinibbana Sutta also reports that the Buddha once wilfully suppressed a grave illness in Beluvagama and regained health (D.ii.99).
It seems that those who are highly developed mentally are able to suppress illness, at least on certain occasions. Once Nakulapita visited the Buddha in old age, and the Master advised him to remain mentally healthy even though the body is feeble (S.iii,1). There is physical and mental pain (dve vedana kayika ca cetasika ca). If, when one has physical pain, one becomes worried and adds mental pain too, that is like being shot with two arrows (S.iv,208). One who is spiritually evolved is capable of keeping the mind healthy proportionate to his spiritual development. As an Arahant is fully developed spiritually, he is capable of experiencing physical pain only, without mental pain (so ekam vedanam vediyati kayikam na cetasikam, S.iv,209).
A number of suttas advocate the recitation of the enlightenment factors (bojjhanga) for the purpose of healing physical ailments. On two occasions, when the Elders Mahakasspa and Mahamoggallana were ill, the Buddha recited the enlightenment factors and it is reported that the monks regained normal health (S.v.79-80). It is perhaps significant to note that all the monks concerned were Arahants, and had therefore fully developed the enlightenment factors. The Bojjhanga Samyutta also reports that once when the Buddha was ill, he requested Cunda to recite the enlightenment factors (S.v,81). The Buddha was pleased at the recitation and it is said that he regained health. On another occasion, when the monk Girimananda was very ill (A.v,109), the Buddha informed Ananda that if a discourse on ten perceptions (dasa sanna) is delivered to him, he might get well. The ten perceptions are the perception of impermanence, egolessness, impurity of the body, evil consequences (of bodily existence), elimination (of sense pleasures), detachment, cessation, disenchantment with the entire world, impermanence of all component things, and mindfulness of breathing. Ananda learnt the discourse from the Buddha and repeated it for Girimananda and it is reported that he recovered.
Once the Buddha heard that a newly ordained monk who was not very well known among his fellow monks was very ill (S.iv,46). The Buddha visited him. When he saw the Buddha approaching him he stirred in his bed and tried to get up, but the Buddha cautioned him not to rise. Having taken a seat, the Buddha inquired after his health, whether the pains are decreasing and not increasing. The monk replied that he is feeling very ill and weak, that his pains are increasing and not decreasing. The Buddha then inquired whether he has any misgiving or remorse. The monk replied that he had plenty of misgiving and remorse. The Buddha then asked whether he reproached himself for breach of virtue. He said no. Then the Buddha asked why he felt remorseful if he was not guilty of any breach of virtue. The monk replied that the Buddha does not preach the doctrine for purity of virtue, but for detachment from lust (ragaviragatthaya). Greatly pleased, the Buddha exclaimed Sadhu Sadhu in approbation.
The Buddha then went on to preach the doctrine to the monk. He explained that the sense faculties are impermanent, unsatisfactory and egoless, therefore they should not be considered as “I” and “mine”. Understanding their true nature the noble disciple becomes disenchanted with the sense faculties. When this explanation of the Dhamma was being given the vision of truth (dhammacakkhu) dawned on the monk; he realized that whatever has the nature of arising necessarily has the nature of cessation. In other words he became a sotapanna, a stream-enterer.
According to the Sotapattisamyutta Anathapindika was once very ill, and at his request the Venerable Sariputta visited him (S.v,380). On being told that the pains are excruciating and increasing Sariputta delivered a discourse reminding Anathapindika of his own virtues. Sariputta explained that the uninstructed worldling who has no faith in the Buddha, Dhamma and Sangha and who has not cultivated virtuous moral habit goes to a state of woe on the destruction of the body. But Anathapindika has unshakable conviction in the Buddha, Dhamma and Sangha, and has cultivated noble moral habits. Sariputta told him that when these noble qualities are mindfully appreciated the pains would subside.
Further, Sariputta pointed out that uninstructed worldings reach a state of woe on the disintegration of the body as they have not cultivated the Noble Eightfold Path. But on the contrary Anathapindika has cultivated the Noble Eightfold Path. When attention is paid to them and the noble qualities are appreciated the pains would subside. It is reported that the pains subsided and Anathapindika recovered from that illness. So much so, that Anathapindika got out of bed and served the Venerable Sariputta with the meal that was prepared for himself.
The sotapattisamyutta records an account of another occasion when Anathapindika was ill (S.v,385). The venerable Ananda was summoned to the bedside and he delivered a discourse. Ananda explained that uninstructed ordinary people who have not faith in the Buddha, Dhamma, and Sangha and who are given to immoral habits are seized with trepidation and fear at the approach of death. But the noble disciple who has deep conviction in the Buddha, Dhamma and Sangha and who has cultivated moral habits does not experience trepidation and fear of death. Anathapindiaka then confessed unshakable conviction in the Buddha, Dhamma and Sangha, and declared that he is endowed with the spotless virtue of a householder. Ananda exclaimed that it is indeed great gain that Anathapindika has disclosed the attainment of the fruit of stream-entry. It is, however, not reported whether Anathapindika recovered straight away.
The Buddha recommends that a monk should not relax his energy and determination for spiritual progress even when he is ill (A.iv.335). it is possible that the illness might deteriorate, and before that happens care should be taken to advance spiritually as much as possible. After recovering from an illness, too, one should not be negligent, because, should there be a relapse, the chance of gaining higher spiritual attainments diminish.
The Buddhist method of ministering to the sick, as is evident from the canonical texts cited above, attaches great importance not only to proper medical and nursing care, but also to directing the mind of the patient to wholesome thoughts. There seems to be a belief that attention paid to doctrinal topics, especially the recitation of virtues which one has already cultivated, is endowed with healing properties. In the case of the Buddha and Arahants the recitation of the bojjhangas has restored normal health. In the case of the monk Girimananda, who was probably not an Arahant at the time of his illness, it was a discourse on the ten perceptions that restored his good health. Anathapindika was a sotapanna and a discussion on the special qualities of a sotapanna was instrumental for his speedy recovery. It may be that when one is reminded of the spiritual qualities one has already acquired, great joy arises in the mind. Such joy is perhaps capable even of altering one’s bodily chemistry in a positive and healthy manner.
Here we are reminded of a relevant episode contained in the Papancasudani (MA.i.78). a monk while listening to the Dhamma was bitten by a snake. He ignored the snake bite and continued to listen. The venom spread and the pain became acute. He then reflected on the unblemished purity of his virtuous conduct (sila) from the time of his higher ordination. Great joy and satisfaction arose within him when he realized the spotless nature of his character. This healthy psychological change acted as anti-venom and he was immediately cured. These episodes seem to reveal that when attention is drawn to one’s own spiritual qualities at times of serious illness, and pious joy wells up in the mind thereby, health-promoting factors become activated in the body, perhaps by way of the secretion of health-restoring hormones. That may be the mechanism by which spiritually advanced individuals regain health when appropriate suttas are recited.
There is much material in the Pali Canon on counselling the terminally ill. Speaking about death to a terminally ill patient is not avoided as an unpleasant topic. On the contrary, the reality of death and perhaps its imminence are accepted without any pretense and the patient is made to face the prospect of death with confidence and tranquillity.
The advice given by Nakulamata to Nakulapita is extremely valuable in this connection (A.iii,295-98). Once Nakulapita was seriously ill and his wife Nakulamata noticed that he was anxious and worried. She advised him thus: “Please, Sir, do not face death with anxiety. Painful is death for one who is anxious. The Buddha has looked down upon death with anxiety. It may be you are anxious that I will not be able to support the family after your death. Please do not think so. I am capable of spinning and weaving, and I will be able to bring up the children even if you are no more. Perhaps you are worried that I will remarry after your death. Please do not think so. We both led pure wholesome lives according to the noble conduct of householders. So do not entertain any anxiety on that account. It may be you are worried that I will neglect attending on the Buddha and the Sangha. Please do not think so. I will be more devoted to the Buddha and the Sangha after your death. Perhaps you are worried that I will neglect keeping to the precepts. Please do not have any doubts on that account, I am one of those who fully practise the moral habits declared to the laity, and if you wish please ask the Buddha about this matter. Perhaps you fear that I have not gained inner mental composure. Please do not think so. I am one of those who have gained inner mental composure as much as a householder could gain. If you have any doubts about this, the Buddha is at Bhesakalavana, ask him. Perhaps it occurs to you that I have not attained proficiency in the Buddha’s dispensation that I have not gone beyond doubt and perplexity without depending on another. If you wish to have these matters clarified ask the Buddha. But please do not face death with anxiety, for it is painful and censured by the Buddha.” It is reported that after Nakulapita was thus admonished by Nakulamata, he regained his health, and gone was that illness never to recur. Later on this whole incident was narrated to the Buddha, who commended Nakulamata for her sagacious advice.
The Sotapattisamyutta contains a valuable discourse on the question of counselling the terminally ill (S.v,408). Once Mahanama the Sakyan inquired from the Buddha how a wise layman should advise another wise layman who is terminally ill. Here is should be noted that both the counsellor and the patient are wise lay Buddhists. The Buddha delivered a whole discourse on how this should be done. First, a wise layman should comfort a wise layman who is terminally ill with the four assurances: “Be comforted friend, you have unshakable confidence in the Buddha, Dhamma and Sangha, that the Buddha is fully enlightened, the Dhamma is well proclaimed, and the Sangha is well disciplined. You also have cultivated unblemished virtuous conduct which is conducive to concentration.” Having thus comforted the patient with the four assurances, he should ask him whether he has any longing for his parents. If he says yes, it should be pointed out that death will certainly come whether he has longing for his parents or not. Therefore it is better to give up the longing. Then, if he says he gives up his long for his parents, he should be asked whether he has long for his wife and children. With the same reasoning he should be persuaded to give up that longing too. Then he should be asked if he has any longing for the pleasures of the senses. If he says yes, he should be convinced that divine pleasures are superior to human pleasures, and should be encouraged to aspire for divine pleasures. Then he should be gradually led up the scale of divine pleasures and when he comes to the highest heaven of the sense sphere, his attention should be diverted to the Brahma-world. If he says he has resolved on the attainment of the Brahma-world, he should be admonished that even the Brahma-world is characterized by impermanence and the rebirth personality. Therefore it is better to aspire for the cessation of the rebirth personality, then, the Buddha says, there is no difference between him and the monk who is liberated.
This, no doubt, is the highest form of counselling that can be given to a highly advanced person who is terminally ill by an equally spiritually advanced person. It is very clear from the discourse that the patient must be one who is as advanced as a stream-enterer, as the four assurances or the consoling factors mentioned at the very beginning of the discourse are identical with the qualities of a stream-enterer.
The Cittasamyutta contains an interesting episode of the death of a spiritually advanced learned lay disciple (S.iv,302). Citta the householder was a non-returned (anagamin, Aiii ,451). When he fell critically ill, a group of sylvan deities invited Citta to set his mind on becoming a universal monarch (cakkavattiraja) because the aspirations of the virtuous come to pass. He refused, saying that that too is impermanent. Though lying on his deathbed he admonished his relatives, who had assembled round him, on the importance of cultivating faith in the Buddha, Dhamma and Sangha, and on the importance of charity, then he passed away.
According to the Sotapattisamyutta the Buddha once visited the bedside of Dighavu the lay disciple who was terminally ill (S.v,344). The master advised him to fix his attention on unwavering confidence in the noble qualities of the Triple Gem and to will that he be endowed with spotless virtuous conduct. Dighavu replied that these qualities of a stream-enterer are already found in him. Then the Buddha advised him to established in those virtues and develop the six qualities conducive to understanding, namely, the perception of the impermanence of all component things, the unsatisfactoriness of all that is impermanent, the egolessness of what is unsatisfactory the perception of elimination, detachment and cessation. Dighavu replied that these qualities too are found in him, but he is concerned that his father will be sad when he dies. Then Jotipala, his father, advised him not to be worried on that account, but to pay heed to what the Buddha says. The Buddha, having admonished him, left and Dighavu died soon after. Later the Buddha declared that Dighavu passed away as a non-returner.
The Brahmin Dhananjani was an unscrupulous tax collector who exploited both the king and the public (M.ii,184-96). The Venerable Sariputta met him once and exhorted him on the evil consequences of an unrighteous life. Shortly thereafter Dhananjani was seriously ill and Sariputta was summoned to his bedside. On being inquired about his health, Dhananjani informed Sariputta that he has an unbearable headache. Sariputta then engaged him in a conversation gradually drawing his attention from lower to higher realms of existence as far as the Brahma-world. Having thus diverted the attention of the near-death patient to the Brahma-world, Sariputta went on to explain the path leading to the attainment of the Brahma-world, namely, the full development of the brahmaviharas-loving kindness, compassion, altruistic joy and equanimity-to suffuse all quarters. At the end of the discourse Dhananjani requested Sariputta to convey his respects to the Buddha. Sariputta departed and shortly afterwards Dhananjani died. It is reported that he was reborn in the Brahma-world. Later when the matter was related to the Buddha, he found fault with Sariputta for not having led Dhananjani further on the spiritual path.
This sutta shows that a man who has been unscrupulous in his dealings could also be guided to a happier rebirth by counselling during the crucial period just prior to death. It is highly doubtful whether any and every evil doer could be thus guided towards rebirth in a happy realm. Perhaps Dhananjani’s good qualities out weighted his evil deeds (Dhp.173) and that may be the reason why it as possible to lead him to rebirth in a happy state by counsel offered by a noble Arahant at the hour of death.
That this may have been so can be inferred from the facts reported in the sutta (M.ii,185). Sariputta made it a point to inquire about Dhananjani’s spiritual zeal, soon after inquiring about the Buddha’s health, from the monk coming from Rajagaha, when he himself was touring in the far away Dhakkhinapatha. It is very likely that Dhananjani was a faithful patron of the Sangha when his first wife, a lady full of faith, was alive. His second wife, a less woman. When Sariputta heard that Dhananjani was negligent he was dismayed, and made up his mind to talk to Dhananjani should the occasion arise to meet him.
Another important noteworthy feature in this discourse is that the Venerable Sariputta starts the discourse from the lowest state of existence, and works upwards as far as the Brahma-world. Perhaps he started from the hells because Dhananjani had deteriorated to that level. Sariputta may have helped to remind him of his former good deeds, and also may have drawn his attention to a relevant Dhamma discourse Sariputta had delivered to him, perhaps only a few days prior to his illness. Thus by drawing on the spiritual potential that was hidden in him, Sariputta may have been able to help Dhananjani attain a happy rebirth by last minute counselling.
Here we are reminded of the episode of young Mattajundali (DhpA.i,26). When he was lying on his death-bed the Blessed One appeared and Mattakundali, being greatly pleased, generated much faith in the Buddha. Dying soon after, he was reborn in a celestial realm.
A sutta in the Sotapattisamyutta (S.V,386) maintains that when an uninstructed ordinary person at the threshold of death sees that he has no faith in the noble qualities of the Buddha, Dhamma and Sangha, and that he has led an immoral life, great fear of death and trepidation arise in him. But a person who has deep unwavering faith in the noble qualities of the Triple Gem, and who is spotlessly pure in his conduct, experiences no such fear of death and trepidation. It seems to be the guilty conscience that causes much anguish at the moment of death. When there is fear and anxiety at this crucial moment rebirth must take place in a sphere that is proportionate and commensurate to that experience of anguish.
It is appropriate to record here a relevant discussion Mahanama the Sakyan had with the Buddha regarding the fate of one who meets with a violent death (S.v,369). Mahanama tells the Buddha that when he comes to the serene atmosphere of the monastery and associates with pious monks of noble qualities, he feels quite calm and self-possessed. But when he goes out in the streets of Kapilavatthu, busy with constant traffic, he feels frightened over the future birth that would await him should he meet with a violent death in a traffic accident. The Buddha assures him that a person who has cultivated morale virtues and led a righteous life need not entertain such fears. He explains the situation with the help of a simile. If a pot of ghee is broken after being submerged in water, the potsherds will sink to the riverbed, but the ghee will rise to the surface. Similarly, the body will disintegrate, but the cultured mind will rise up like the ghee.
It is the same idea that is emphasised in suttas such as Sankharuppatti, (M.iii,99) Kukuravatika (M.i,387) and Tevijja (D.i,235). Rebirth usually depends on the thoughts that are most often entertained during a life-time. If one entertains thoughts and dispositions that are suitable for an animal, for a dog or a cow as given in the Kukkuravatika Sutta, then it is like one will be reborn among these animals, i.e, among beings who have similar dispositions. If, on the other hand, one has entertained thoughts and dispositions comparable to those among the Brahmas, by the cultivation of sublime emotions such as universal love and compassion, one has a good chance of being reborn among the Brahmas. Therefore preparation for death really has to be done while living. Even to be guided in thought to a higher rebirth when death is imminent one needs the prior requisite of faith in the ideal of human virtue and understanding-for this is what is meant by having faith in the Buddha, Dhamma and Sangha-and the cultivation of moral habits. If one lacks virtue, guidance of thought patterns at the hour of death to a higher level will be difficult to the extent that one is deficient in virtue. But however difficult and effective the actual guidance may be, it is a Buddhist custom to invite a monk to the bedside of a terminally ill patient with the hope that the chanting of certain protective suttas (paritta) will help the patient to develop faith and elevate his thoughts to a higher plane of spiritually.
We are reminded here that, according to Vinaya (iii,8)f, some previous Buddhas such as Vessabhu, whose dispensations did not last long, used to instruct their disciples by looking into their minds with telepathic powers and guiding their thought patterns thus: “Think thus, do not think thus, pay attention thus, do not pay attention thus, give this up, develop this,” etc. Perhaps this may be the technique used by Gotama Buddha and his eminent disciples to guide thought patterns of amenable adherents at the hour of death. They seem to have mainly used more general techniques with lengthy doctrinal discourses at other normal times in preference to guided meditation with insight into the thought patterns of individuals.
The question may arise of how effective spiritual guidance will be if the terminally ill patient is unconscious. Here is what is actually important is that we are really unaware of the patient’s mental condition at the hour of death. The doctors and onlookers might conclude that the patient is unconscious because he does not respond to his surroundings and to the questions put to him. His five faculties may have become partly or completely defunct, but nobody can be certain whether or not his mental faculty is active. We certainly do not know what special potentialities the mind harbours on the occasion of death. It is quite likely that the mental faculty is most active at this crucial hour. Perhaps this is the time that one has the most violent mental struggle, yearning for life with the firm habitual resistance and protest against death.
It is our conjecture that yearning for life is greatest when the fear of death is greatest. The fear of death is greatest when one’s sense of quilt is greatest, the fear that one has squandered the great opportunity of human life, and opportunity which could have been well utilized for spiritual growth. If, on the other hand, one has well utilized the opportunity of human life for spiritual growth, one can face the inevitability of death with relative calm, contentment and happy satisfaction. One’s rebirth seems to be commensurate with one’s spiritual potential, which in Buddhist terminology is called kamma.
It is appropriate to conclude this essay by giving thought to what we should do when we visit a terminally ill patient. Our normal attitude is one of sadness and pity, but Buddhism holds that it is wrong to entertain negative thoughts at such a moment. It is my opinion that it would be helpful to the terminally ill patient, and to any patient for that matter, if we radiate thoughts of metta, loving kindness to him. As the dying person’s mind may be working at this crucial hour, unencumbered by the limitations imposed by the physical sense faculties, it is possible that the person’s mind will be sensitive and receptive to the spiritual thought waves of those around him. If negative thought waves are generated by grief and lamentation the dying person may be adversely affected. But if gentle thoughts of love and kindness are extended, such thoughts may function as a subtle mental balm that allays the distress and anxiety brought on by the approach of death and envelops the dying person’s mind in a warm protective cloak of consoling peace.

Sadhu Sadhu Sadhu!

Abbreviations
All references in text are to the editions of the Pali Text Society, Oxford.
A Anguttara Nikaya
D Digha Nikaya
Dhp. Dhammapada
DhpA. Dhammapada Atthakatha
M Majjhima Nikaya
MA Majjihma Nikaya Atthakatha
S Samyutta Nikaya
Vin Vinaya Pitaka

About the Author
Lily de Silva is Professor of Pali and Buddhist Studies at the University of Peradeniya in Sri Lanka. A regular contributor to Buddhist scholarly and popular journals, she is also the editor of the Digha Nikaya Taka, published by the Pali Text Society.. Her previous BPS publications include One Foot in the World (Wheel No. 337/338), The Self-Made Private Prison (Bodhi Leaves No. 120), and Radical Therapy (Bodhi Leaves No. 123).

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NIBBANA OR THE KINGDOM? WHY I BECAME A BUDDHIST...

An excerpt from the Book Nibbana or The Kingdom? The author was a one-time Roman Catholic searching for the truth after his mother's death in Christianity and Buddhism, WHY I BECAME A BUDDHIST .....A must read and book available now at:
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MN 141 SACCAVIBHANGA SUTTA - THE EXPOSITION OF TRUTHS

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

SACCAVIBHANGASUTTAM

EKAM SAMAYAM BHAGAVA, BARANASIYAM VIHARATI ISIPATANE MIGADAYE,
TATRA KHO BHAGAVA BHIKKHU AMANTESI BHIKKHAVOTI.
BHADANTETI TE BHIKKHU BHAGAVATO PACCASSOSUM.

BHAGAVA ETADAVOCA: TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM,
APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA
BRAHMUNA VA KENACI VA LOKASMINTI.

CATUNNAM ARIYASACCANAM ACIKKHANAM, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.

KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVIRANA VIBHAJANA UTTANIKAMMAM.
DUKKHASSAMUDAYASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVARANA VIBHAJANA UTTANIKAMMAM.

TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKHAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATHAPANA, VIVARANA VIBHAJANA UTANIKAMMAM.

SEVETHA BHIKKHAVE SARIPUTTA-MOGGALLANE, BHAJATHA BHIKKHAVE SARIPUTTA-MOGGALANE.
PANDITA BHIKKHU ANUGGAHAKA BRAHMACARINAM, SEYYATHAPI BHIKKHAVE JANETTI EVAM SARIPUTTO, SEYYATHAPI JATASSA APADETA EVAM MOGGALANO. SARIPUTTO BHIKKHAVE, SATTE SOTAPATTIPHALE VINETI MOGGALANO UTTAMATTHE VINETI.
SARIPUTTO BHIKKHAVE, PAHOTI CATTARI ARIYASACCANI VITTHARENA ACIKKHITUM DESETUM, PANNAPETUM PATTHAPETUM VIVARITUM VIBHAJITUM UTTANIKATUMTI.
IDAMAVOCA BHAGAVA IDAM VATVA, SUGATO UTTHAYASANA VIHARAM PAVISI. TATRA KHO AYASMA SARIPUTTO, ACIRAPAKKANTASSA BHAGAVATO BHIKKHU AMANTESI:
AVUSO BHIKKHAVOTI AVUSOTI KHO TE BHIKKHU AYASMATO SARIPUTTASSA PACCASSOSUM.

AYASMA SARIPUTTO ETADAVOCA:
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.

DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTANIKAMMAM.

KATAMANCAVUSO DUKKHAM ARIYASACCAM?
JATIPI DUKKHA JARAPI DUKKHA, BYADHIPI DUKKHA MARANAMPI DUKKHAM, SOKAPARIDEVA DUKKHADOMANASSUPAYASAPI DUKKHA,APPIYEHI SAMPAYOGO DUKKHO, PIYEHI VIPPAYOGO DUKKHO, YAMPICCHAM NA LABHATI TAMPI DUKKHAM, SANKHITTENA PANCUPADANAKKHANDHA DUKKHA.

KATAMACAVUSO JATI?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JATI, SANJATI OKKANTI ABHINIBBATTI, KHANDHANAM PATUBHAVO AYATANANAM PATILABHO AYAM VUCCATAVUSO JATI.

KATAMACAVUSO JARA?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JARA, JIRANATA KHANDICCAM PALICCAM VALITTACATA, AYUNO SAMHANI INDRIYANAM PARIPAKO AYAM VUCCATAVUSO JARA.

KATAMANCAVUSO MARANAM?
YA TESAM TESAM SATTANAM TAMHA TAMHA SATTANIKAYA CUTI, CAVANATA BHEDO ANTARADHANAM MACCUMARANAM KALAKIRIYA, KHANDHANAM BHEDO KALEBARASSA NIKKHEPO IDAM VUCCATAVUSO MARANAM.

KATAMOCAVUSO SOKO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMENA PHUTTHASSA SOKO, SOCANA SOCITATTAM ANTOSOKO, ANTOPARISOKO AYAM VUCCATAVUSO SOKO.

KATAMOCAVUSO PARIDEVO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTHASSA ADEVO PARIDEVO, ADEVANA PARIDEVANA ADEVITATTAM, PARIDEVITATTAM AYAM VUCCATAVUSO PARIDEVO.

KATAMANCAVUSO DUKKHAM?
YAM KHO AVUSO, KAYIKAM DUKKHAM, KAYIKAM ASATAM, KAYASAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DUKKHAM.

KATAMANCAVUSO DOMANASSAM?
YAM KHO AVUSO, CETASIKAM DUKKHAM, ASATAM MANOSAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DOMANASSAM.

KATAMOCAVUSO UPAYASO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTASSA AYASO, UPAYASO AYASITATTAM UPAYASITATTAM-AYAM VUCATAVUSO UPAYASO.

KATAMANCAVUSO YAMPICCHAM NA LABHATI TAMPI DUKKHAM? JATIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA JATIDHAMMA ASSAMA; NA CA VATA NO JATI AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM. JARADHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA JARADHAMMA ASSAMA;
NA CA VATA NO JARA AGACCHEYYATI. NO KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM BYADHIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA MARANADHAMMA ASSAMA;
NA CA VATA NO MARANAM AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM, IDAMPI YAMPICHAM NA LABHATI TAMPI DUKKHAM. SOKAPARIDEVA DUKKHADOMANASSUPAYASA DHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:

AHO VATA MAYAM NA SOKAPARIDEVA DUKKHADOMANASSUPAYASADHAMMANAM ASSAMA;
NA CA VATA NO SOKAPARIDEVADUKKHADOMANAS SUPAYASA AGACCHEYYUNTI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM.

KATAMACAVUSO SANKHITTENA PANCUPADANAKKHANDHA DUKKHA?
SEYYATHIDAM:
RUPUPADANAKKHANDHO, VEDANUPADANAKKHANDHO, SANNUPADANAKKHANDHO, SANKHARUPADANAKHANDHO, VINNANUPADANAKKHANDHO. IME VUCCANTAVUSO, SANKHITTENA PANCUPADANAKKHANDA DUKKHA. IDAM VUCCATAVUSO, DUKKHAM ARIYASACCAM.

KATAMANCAVUSO DUKKHASAMUDAYAM ARIYASACCAM?
YAYAM TANHA PONOBHAVIKA, NANDIRAGASAHAGATA TATRATATRABHINANDINI. SEYYATHIDAM: KAMATANHA BHAVATANHA VIBHAVATANHA, IDAM VUCCATAVUSO DUKKHASAMUDAYAM ARIYASACCAM.

KATAMANCAVUSO DUKKHANIRODHAM ARIYASACCAM?
YO TASSAYEVA TANHAYA ASESAVIRAGANIRODHO, CAGO PATINISSAGGO MUTTI ANALAYO. IDAM VUCCATAVUSO DUKKHANIRODHAM ARIYASACCAM.
KATAMANCAVUSO DUKKHANIRODHAGAMINI PATIPADA ARIYASACCAM?
AYAMEVA ARIYO ATTHANGIKO MAGGO.
SEYYATHIDAM:
SAMMADITTHI, SAMMASANKAPPO, SAMMAVACA, SAMMAKAMMANTO, SAMMAAJIVO, SAMMAVAYAMO, SAMMASATI, SAMMASAMADHI.

KATAMOCAVUSO SAMMASANKAPPO?
NEKKHAMMASANKAPPO,
ABYAPADASANKAPPO, AVIHIMSASANKAPPO, AYAM VUCCATAVUSO, SAMMASANKAPPO.

KATAMACAVUSO SAMMAVACA?
MUSAVADA VERAMANI, PISUNAYA VACAYA VERAMANI, PHARUSAYA VACAYA VERAMNI, SAMPHAPPALAPA VERAMANI, AYAM VUCCATAVUSO SAMMAVACA.

KATAMOCAVUSO SAMMAKAMMANTO?
PANATIPATA VERAMANI, ADINNADANA VERAMANI, ABRAHAMACARIY (FOR LAITY: KAMESU MICCHACARA) VERAMANI, AYAM VUCCATAVUSO SAMMAKAMMANTO.

KATAMOCAVUSO SAMMAJIVO?
IDHAVUSO ARIYASAVAKO, MICCHA AJIVAM PAHAYA SAMMAJIVENA JIVIKAM KAPPETI. AYAM VUCCATAVUSO SAMMAAJIVO.

KATAMOCAVUSO SAMMAVAYAMO?
IDHAVUSO BHIKKHU ANUPPANNANAM PAPAKANAM AKUSALANAM DHAMMANAM ANUPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI.

UPPANNANAM PAPAKANAM AKUSALANAM DHAMANAM PAHANAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. ANUPPANNANAM KUSALANAM DHAMMANAM UPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. UPPANNANAM KUSALANAM DHAMMANAM THITIYA ASAMMOSAYA, BHIYYOBHAVAYA VEPULAYA BHAVANAYA PARIPURIYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. AYAM VUCCATAVUSO SAMMAVAYAMO.

KATAMACAVUSO SAMMASATI?
IDHAVUSO BHIKKHU KAYE KAYANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, VEDANASU VEDANANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, CITTE CITTANUPASSI VIHARATI, ATAPI SAMMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, DHAMMESU DHAMMANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, AYAM VUCCATAVUSO SAMMASATI.

KATAMOCAVUSO SAMMASAMADHI?
IDHAVUSO BHIKKHU VIVICCEVA KAMEHI VIVICCA AKUSALEHI DHAMMEHI, SAVITAKKAM SAVICARAM VIVEKAJAM PITISUKHAM PATHAMAM JHANAM UPASAMPAJJA VIHARATI.

VITAKKAVICARANAM VUPASAMA AJJHATTAM SAMPASADANAM CETASO EKODIBHAVAM, AVITAKKAM AVICARAM SAMADHIJAM PITISUKHAM DUTIYAM JHANAM UPASAMPAJJA VIHARATI.

PITIYA CA VIRAGA UPEKKHAKO CA VIHARATI, SATO CA SAMPAJANO SUKHANCA KAYENA PATISAMVEDETI, YANTAM ARIYA ACIKKHANTI:
UPEKKHAKO SATIMA SUKHAVIHARITI TATIYAM JHANAM UPASAMPAJJA VIHARATI.

SUKHASSA CA PAHANA DUKKHASSA CA PAHANA, PUBBEVA SOMANASSA DOMANASSANAM ATTANGAMA, ADUKKHAMASUKKHAM UPEKKHA SATIPARISUDDHIM, CATUTTHAM JHANAM UPASAMPAJJA VIHARATI. AYAM VUCCATAVUSO SAMMASAMADHI.

IDAM VUCCATAVUSO DUKKHANIRODHA GAMINIPATIPADA ARIYASACCAM.
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.

IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMANTI. IDAMAVOCA AYASMA SARIPUTTO. ATTAMANA TE BHIKKHU AYASMATO SARIPUTTASSA BHASITAM ABHINANDUNTI.

ETENA SACCA VAJJENA SOTTHI TE HOTU SABBADA
ETENA SACCA VAJJENA SABBA ROGO VINASSATU
ETENA SACCA VAJJENA HOTU TE JAYA MANGALAM

Sadhu Sadhu Sadhu!

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MN 141 Saccavibhanga Sutta - The Exposition of Truths .
.1. Thus have I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana. There he addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir,” they replied. The Blessed One said this:

2. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the Four Noble Truths. Of what four?

3. “The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of suffering. The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

4. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.

5. “Cultivate the friendship of Sāriputta and Moggallāna, bhikkhus; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Sāriputta is like a mother; Moggallāna is like a nurse. Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal. Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths.”

6. So the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.

7. Then, soon after the Blessed One had gone, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” – “Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

8. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma…and exhibiting of the Four Noble Truths. Of what four?

9. “The announcing…and exhibiting of the noble truth of suffering…of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

10. “And what, friends, is the noble truth of suffering? Birth is suffering; ageing is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.

11. “And what, friends, is birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, the manifestation of the aggregates, obtaining the bases for contact – this is called birth.

12. “And what, friends, is ageing? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties – this is called ageing.

13. “And what, friends, is death? The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of aggregates, laying down of the body – this is called death.

14. “And what, friends, is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, of one who has encountered some misfortune or is affected by some painful state – this is called sorrow.

15. “And what, friends, is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, of one who has encountered some misfortune or is affected by some painful state – this is called lamentation.

16. “And what, friends, is pain? Bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact – this is called pain.

17. “And what, friends, is grief? Mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact – this is called grief.

18. “And what, friends, is despair? The trouble and despair, the tribulation and desperation, of one who has encountered some misfortune or is affected by some painful state – this is called despair.

19. “And what, friends, is ‘not to obtain what one wants is suffering’? To beings subject to birth there comes the wish: ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering. To beings subject to ageing…subject to sickness…subject to death…subject to sorrow, lamentation, pain, grief, and despair, there comes the wish: ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! That sorrow, lamentation, pain, grief, and despair would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering.

20. “And what, friends, are the five aggregates affected by clinging that, in short, are suffering? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. These are the five aggregates affected by clinging that, in short, are suffering. This is called the noble truth of suffering.

21. “And what, friends, is the noble truth of the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the noble truth of the origin of suffering.

22. “And what, friends, is the noble truth of the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the noble truth of the cessation of suffering.

23. “And what, friends, is the noble truth of the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

24. “And what, friends, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering – this is called right view.

25. “And what, friends, is right intention? Intention of renunciation, intention of non-ill will, and intention of non-cruelty – this is called right intention.

26. “And what, friends, is right speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from idle chatter – this is called right speech.

27. “And what, friends, is right action? Abstaining from killing living beings, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures – this is called right action.

28. “And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood – this is called right livelihood.

29. “And what, friends, is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the arising of unarisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. This is called right effort.

30. “And what, friends, is right mindfulness? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.

31. “And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.

“This is called the noble truth of the way leading to the cessation of suffering.

32. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.”

That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.

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Majjhima Nikāya 141
Part Three– The Final Fifty Discourses (Uparipaṇṇāsapāḷi)
The Division of Expositions (Vibhangavagga)
Translated by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi
Contributed by Chris Burke
http://www.palicanon.org/en/sutta-pitaka/transcribed-suttas/majjhima-nikaya/108-mn-141-saccavibhanga-sutta-the-exposition-of-truths.html

CHARITY BAKING CLASS ON EASY NO KNEAD BREADS

To raise fund and to learn to bake 2 recipes for RM50.00 only!
Do join us in this hands-on class as you learn how to make no knead bread and pizza.
Bread is healthy and one of the few things in the world that has remained as an important part of our lives throughout history. Most westerners eat bread everyday and some even eat bread 3 times a day. It is so good to eat with hot soup, and also good for mopping your favourite stew or curry gravy. Bread making is indeed excellent and of great benefit to all. You can shape them into buns or make sandwiches for the children which can be so much fun...We don't have to worry about preservatives or harmful additives. Its all depends on the ingredients that you use, to give your family a good nutrition.

So if you are interested to learn how to bake an easy no knead bread, please do not hesitate to sms (please do not call us, we will reply your sms later) to the following numbers for details and proceeds of the money collected (after deducting cost of ingredients) to go to Buddhist Missionary Society Welfare Section.

DATE: Sunday 14, August 2011
TIME: 2.00pm
TEA BREAK with our freshly baked bread and pizza
VENUE: 80-6-1 Midah Heights, Jln 17/105 Taman Midah, Cheras, 56000, KL
CONDUCTED BY: Sis Sally Teh AND Dhamma Sisters
Fees: RM50.00 per person

For registration, please email to:
Sis Dora: dora.lau@yahoo.com
Sis Sally: sallytgk22@yahoo.com.
sms: 016 9987087 and 019 2110293 (please do not call us and sms will be replied later)

Recipes:
1) Easy no knead bread.
2) No knead pizza.

Sadhu! Sadhu! Sadhu!