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reprinted here with permission from Her Majesty Ashi Kesang Choeden Wangchuck, The Royal Grandmother of Bhutan.
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THE FOUR FOUNDATIONS OF MINDFULNESS
AND LIBERATION FROM SUFFERING
Phra Ajahn Bunmee Dhammarato
Abbot of Wat Pah Satha Tawai,
Udon Thani, Thailand
l-{*ld at th* hlehru-Wangehuuk Cultural *snter,
T hrnnphu. Bhutan
?ft June 3$'tr4
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![q I O Dhannna Discourse on l lxt I'txu f oundatiotts of MinrJfulness and Liberalion hom Suffenng
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1tr'.trnrtt[dvdtty]nta'w.t - aauilryullttzus nlullu2nttuutaililggtu ntanqgfiuarntatlfifiA | 5
Presided over by :
HRH Princess Ashi Kesang Wangmo Wangchuck of Bhutan
rjesnrulu{1u : td'ruritafi tn{1{r ittil {tqn 9q
lntroduction by: Mr. Malkit Chand,
Director Nehru-Wangch uck Cultural Centre
nri'rrrirrirTns : finunof fnfipi tru fr'dlueantMu{{wunnu tw{{tnn dqqs
Your Royal HighnessAshi Kesang Wangmo Wangchuck, Dasho Paljore
Dorji, distinguished guests, ladies and gentlemen. On behalf of
Nehru-Wangchuck Cultural Center, I extend to you a warm welcome
to this evening. We are privileged to have among us Venerable Phra
Ajahn Bunmee Dhammarato. We feel honored by his presence in the
center and more so by his talk on Dhamma: Four Foundations of
Mindfulness and Liberation from Suffering. Once again, a very warm
welcome to you. May I now request Dasho Paljore Dorjito kindly come
and start the program?
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![b^t I A Dhamma Discourse onTheFourFoundalionsofMindfutnessandLiberationfromsuffeing
Welcome Address by : Dasho Paljore Dorji,
Adviser National Environment Commission
tVvCtOvd6A nn1?Ftou?u [oEt : yl']un1lT1nsof noiq.
i ,.s
fi ilinm a'tffnt tun ruyn ??N n 1 ?At u,J n &o u uvi ffi ,t fr
Your Royal Highness, I'd like to welcome Khun sirithorn and members
of her family to Bhutan once again. Thank you very much for bringing
a renowned meditation master in Venerable phra Ajahn Bunmee
Dhammarato to give us a discourse. And I'd also rike to thank
Mr. Malkit chand for welcoming us to the Nehru-wangchuck cultural
center and for bridging gaps, not only between Bhutan and lndia,
but also inviting Thailand to join this bridge.
We look forward very much to this discourse. I welcome you all.
uiln : n mr rlrnrvr 1il n ?vru:.r"[nr rlo fr'oui:r q ruffi nr rin vnr aor nr flrfi tfr
:-rf4l r 4 ? Aur. u J 'r o ut_i ?y ril dqfl 1uo t{ yfl olo 'lpr'ur
n n rrn rufr
^y :_L n {n ar q ru? rfr 6r un r a
nrrulTnrflverornrafqryfi nr:reTn fi"[r]'nr,rrilH.rFrFr.rrrdpr.lnaar"lri'ri'r
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X, 4 n fr
rfrlo a n.ru
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f n :J :_t :J E un= fr s yld',rill n ret
Y X ^ dy
Fl ?.txJ tlnyfl uPl Ftou?:Jil nyl.tu
qj'rrrJ n : fl o n ?1 L o'r r'.t uu. * rru r q r ad'lfr m n n 1 rrd n.i fi.??r rir s l4r ni v
tt.,.,t'nt::trlnydlJl4lJtntx - aauilrtrtulfrtt*y nllLLu,ewcuulaililga'tu mauqwfitta*ntntlfitn | 7
r{ rvo1 s'r ?ei : ro?r-un aa :r rfis v! ayd'E fi n r n ay r{ra qjrir t or rJ av ril dq fl 'r u
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'/$ tJ tn qil ?Ydt lt l'l d l.lV!ilA LS'l
Translation r Cr".,ing, to Her Majesty The Royal Grandmother of
Bhutan, His Majesty The King of Bhutan, and all members of the
Royal Family of Bhutan. Phra Ajahn is very happy to be here to give
a Dhamma talk to the distinguished guests, including members of the
Royal Family of Bhutan, who are here to listen to the teachings of Lord
Buddha.
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.r v i d vo
1,"'l IO.l FlQ !O{ wO ?y.lll Flllil nfl LilU'l LSfl 0.i nil"l
Phra Ajahn is glad for everyone who is familiar with Buddhism,
interested and keen to study the Dhamma, so as to practice the
Dhamma, transforming the body, speech and mind and thereby
extinguishing suffering in our own hearts and minds.
'"iu'XuYorv yr qn, ur- an 1 il ?e il t{{ v r n uar (r,r dn (lu rU ?'t x.t li'.t v! ?y rU I fr yl ay r I dl o.l
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![U^i i A Dhamma Discourse on The Four Foundatians ot Mindfulness and llberallon from Suf{ering
Today we all have an opportunity to meet: you, the distinguished guests,
including Royal relatives of His Majesty the King of Bhutan, and Phra
Ajahn, so that everyone can share the Dhamma with each other. We
meet through the power of the meiits, the virtues we have
accumulated, which connect us, and present us with this opportunity
to be here together.
-X*-X<o n 1 ?q Fl f' ?rlJ ve uu n 1 ?y!.r fi ?rrJ y? uufl o n o Lo n 1 6 4 n q fl 6ilyl u't rHl t_t n u ro.r
fi ufrr riu Lv ?'r yo 1 Fr il n r ntil'[ri nr ud'r nr er"[uifi or M rtu a uil un u:ir uuo n uri
fi n o n rv1 nr q r o e er v 4' rl'ur{r n o t d'fr o fi pr rio ci r utrJ fi o rJ e; vr q fi :-l fr :i6 n r :r
fi ??:.r yfl o.r dLr rfr sil eydil e.r r dl.r4vrn r4T
Phra Ajahn would like the Dhamma talk today to be informal because
Phra Ajahn is not so much a city person. He is from the country-side,
but he can give a talk on the Dhamma, and share reflections that gan
be applied to practicing the Dhamma of Lord Buddha.
- ! v 6 - Xoru ,
r,r d'n n re r fr r0 1 :J'r q n q a n uyr ur ri'utu{ufl fi td' u ri u dn I o'l ru ra'r a n^ :1gg r u
u-A6v-Y^e-i
v].r 4 fl.itlluunnf'??tJyou?{']nry?l}Jyt{dilny[ny,]ld6u1oH Lul"lu ytt?'tsy
il 1 r$ pl q fl ils n us.: d uyr ur un y rii Br lo n 1 d q Fl q a d uu ur d'u rin y ri'u"lulo n r a
rl4r nol H_r
The Dhamma principle which we will discuss today is the Four
Fou ndations of M i ndfu I ness (M ah d- S ati p afth a n a Q. f his is an i m porta nt
principle, incorporating tranquility meditation (samatha) and insight
meditation (vipassand). Phra Ajahn will explain the principle and then
allow some time for discussion afterwards.
ffiffi ffiwd,'% ffiM
!t' 'r tiu,Ln,j;dilvtu'tl'x - nauf,r^uu1*rrcil n1llLil'Jvnluwaililgalu nlnnrl.ufiuavnlnrlfru? { I
-to4
r.iltr rr,rrnffqv4nr4afru,rd'nn'r?flo{dernvtLnvafl6durluttilo.wurafirlsSru
vtv
r.vrr" r::;r,ilunqu5fiur filrrntrll,r'rnvirufi'tunrst6'f utA'f,tflu:.Lrn ttrilr.l at
r,,rirtlr'.rqvrrprrionrariutJerrrrqfi:-lfrdGnral frnvqnrluri.i:-l?ffirrnvlurri
4 u t, - ! tr^
j
r il ulil s rTu o"Lri rfr n 1 u n e 1 Lr lfr r"ls
I
l'r i"r'i r..r a er n n n d rfr ? ufr Fr x f, We will begin with the concepts of tranquility meditation and insight
rnr;ditation as they relate to the Four Foundations of Mindfulness,
bccause these are basic concepts that you have heard a great deal
irbout in the past, but may not yet have put into practice, Phra Ajahn
will talk about the theory and the practice combined together, to
lacilitate a better understanding of these concepts.
., .:'i d , "!o i 6 11 tv tr tv j ,ir,nir,r'rrrrnliln!?vl'rcutrirutnal t?lnl$Frqa[Lldn?vflv1lu.l L:lv!nuu.l
r :i' r fi rtl nrTo n 1 d duvrul un n l:16 tLuomil vd'u
l-oday we have about one and a half hours for the talk and after a while
Phra Ajahn would like to give the opportunity for remarks and comments
on the Dhamma from the audience,
.i X 4 a"^ d 4 v ' i4 tt 6d
r r,i r r run r r rl n:g'rn 1 n! ig n Lil il n 1 ?fi n191 n ulJ 1 n il'.l fl o fl 'l.lvl LN o.l [vl fl n il n 1 ?
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![rc | n Anamna Olscourse on The Four Foundatians of Mindfutness and Liberation from Suffering
These days, there is a great deal of study of the Buddhist Scriptures.
For instance, in Thailand, there are basic level courses all the way up
to university level studies. The Sangha University offers courses in
the Doctrine and the Discipline (Dhammavinaya), from the Tipilaka,
the Three Baskets. Even abroad, almost every Buddhist country has
courses in which the teachings of Lord Buddha are analyzed, studied,
reviewed;this can be considered memorizing the important principles
of the Buddhist religion. However, some times what is missing is an
interest in how to practice these teachings; thus it becomes very
difficult for us to truly comprehend the Lord Buddha's Dhamma.
YAt4ut
o u r n ffo uhj fr I fr'un oI o.lv,{ ?vv14 n d 1 6 ur d.llm n urtfr'E u t6'fls t6'fi n :gr ru r
n,vlfrlyn4ui L't.tLtRe ^&& Lvot:_lun1?30?"lun?1$tyl?{q1 ??y1ytflFl.tf{u110.it?,t
.a42'!-dv^v6t
q :jF ^!1 fr il rv rvr nt d u rF s 16'rl o r fr rfl unr r n pr r 6o r6'rm s fr yr 6'n n v ril uTo err:r o.l
nav r4r 4viTniluy un y??yu1{ABNu'n,r'r wr
Let us think back to how Buddhism started. We have all studied this
to some extent, but let us recollecttogether. Our Buddhist religion came
into existence in the country of lndia. The founder and leader of
Buddhism was Prince Siddhartha, son of King Suddhodana and Queen
Mahamaya.
6f d a d I o^
tilurnaantljurj?v,tFtofl't.: a d o qv la '
tfl.tflo.t:J?I r.tvtFldurrtfl Lfinu[usil.tylo.r irylfl']
! mr ra4rur
:l ev ru a du rfr fl o ei rtlilr'r a l Fr 6 1 el I n m d'l r?fi fl a d n 1 ufi rJ ar fr 4 fi n f,a f
vrllSuv!v!111
1t,,tr tu.t.N::dltytntn'tx - nau#4tu'rfrtt*e frlulluxntsxu'taililg'tu a'tnnrlufiuazmatJfiziil I ,l,|
It is a great honor to the lndian country, and it has brough, ,nr,
travellers to lndia continuously, to pay homage to the Holy Places of
Buddhism, the place of Enlightenment, the place of the First Dhamma
Discourse, and the place of the Great Decease of Lord Buddha
(Parinibbdna).
r4' r{ r u fr il 6'n n vvi r u:J ev4 fi ru r vi ruq:i6 ru
T rfi o n fla ff tilul'r avd'r I r d'r 4 vr n
rii'' {n fi ud'r',iTn nlrlfius r n 4 n ri n'r n Tvr u'[u{g d.r d'r ?
Prince Siddhartha came into this world to become the Fully
Enlightened Buddha, to bring sentient beings out of the suffering and
pain of Samsara, which is the Wheel of Rebirth or the Cycle of
Existence.
'vi' rutff la fi soo n:-Lrt tfi oorg
':dild4
{fl tutl't tiluten1il'l
1.1 t't' I'tfl Q Fl 29 v??re'r ttn vtr}ir rfi ru nxl il tfi fl ?vtn?ffi a'r vq
6 tl1/30 6 v,{?yvl??19't
He left the palace to become a renunciant in the forests at the age of
29 years and practiced the austerities (Dukkarakiriyd| tormenting the
trody for 6 years.
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"rir,rsilr{ rfiofiqvur nrrrHffur nrrrr r{rlqtrievsl d'l Fr't1:tqn"tilurir'[sro.t
r r'.r'nrurdnflulnn
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![12 | e nn"^^anlscourse on The Four Foundations of Mindfutness and Liberation from Suffering
{
T
d':.t vl yr o u4r 6 o 6 u 9!q
a 1 ?y d n fr'1 fl fi il e yo { nis yt6'n f,n i rfl uv r v fl 1 d n 1 d'il H
vd4 euwlrumou 6
ln tne nnat night, the night he was to become the Fully Enlightened
Buddha, the full moon night of the sixth month, with unwavering resolve
under the Great Bodhi Tree, he made a vow.
,-l'u- uul?yo.iFtldl?t 1?nF,r?'uJtildf l?oq tq[nruF ]u??vFId? :.tlr't ct ydf ' 1J1 .r-1 /uunvq{ yLv iln:l
, + dv Y 4 | v
yn.t v ^
n y? dd I d
Fr u Lvi f u 1.i1/ lr't Lll Ft'r uyr Fl Fr y ? uo o ttn ? t o.i Fl n ]] ? 1 an n,t't 3.t tv ti ?
v,
pi{ ds s'ri rcq r u.i r s r d99d
n fl rfl ufruhl fi r r,r r nlrit6'r a?n y y ? d:r }.r'r dl Tni ru r ru -J q h t & 6 4 n{$N,vt t1tnof'rtuosvtuoFlttlt{ 4 & 4 vu t d
tyfl.I Lnsv L:Jflo:tnnfluLPtnfl'tFl L]_ltlrnottFl'
vrottar&6
1/U.t1/iln?vFlnn Fl1ilqv Lilflo3Jn nlutFr Ftll't Fl
l{q
Sitting with his back to the Bodhi Tree, facing towards the east, he
vowed that from this moment onwards, if he did not attain the supreme
knowledge of a Fully Enlightended Buddha, he would not move from
where he was sitting. Even if his blood and flesh should dry up and he
be only left with skin and bones, he would not move.
v dA nJ '- - r i" o' -a
naa:riql:o_r'r?lJvrvl3yo.in6{63.J3.r'ryt.r 30 ilflu yt61nilofl'r.rf.r{nno lri.rru'r
d 6r o , oU rY r d o d v d d '
,
it , ,,t ult.itt::Nunrtlmx - nauilryulaffiNs srtuuu2ntwutaililgylu ntanqwfiuaxmnilfii? i 13
wi:;tkrrn, in the first part of the night, from 6pm to 1Opm, f,. u.hi.u.O
llrc first insight, which was knowledge of all his past lives.
( I t t r I b e niv dsdn u ssati fi dn a).
I ii, " - o v '- nl v t ^d o
r,r:ilt,t.r'ilFt.il1,l'tw',til Lueuuuy?vo.lFltStJneflo'lulrlruafi60 nruunnlu'.)fl"[s
'ir
r ri'ru'unn:ru;Ellqoon ttnvfrnrelfisrarurt:-l6os'l suv'i?vo.ir{'[6'laaq
r ln r:r,ri i',r'r dr qd d Atu'rtu doavd nqr fi rirtl a otvl ?vo{ r{1fr evd n frour,ld"l
u,^!3 A-'rA- -,t!^v vt6 6 , a d
lr lr.r r rr r LNr.Lvrnu4n nfliltl n1fln:-ltl n1'Unilil tuue'lnvlt1Flllo.lltvo.lFl
'r,o q,o! !+ ^ g
Lrir"il't rt'r rnnn1fl LttilqnsL LS.JtJylqL uFloFl'l1lltnn n'lltlFlltl LFlf.ltsil'lv
r:i',r't,r,t,ii,trt 0.ll',t ?yo{ ri-llrirt
night, he began with practicing mindfulness of the breath
(Artapdnasafr), noting the inhalation and exhalation, contemplating
rrrrtil he attained the knowledge of his former existences
1l'thbenivdsdnussaflfrdna). He could look back on infinite lifetimes,
; toross eons, and saw his own endless rounds of birth and death. These
wcre the births and deaths that he himself had undergone in the past.
r r i, r ryi 1 il n n1{ ro.r ?r m?#{ uri + r,j ltrJnufi s fi z vi r"[#rrl avot nilA'l aaq n; r ru
,,i z r?sn,irs F]:-1il1 nilr*durrdn,rlud'n{frivnrfl tn n n'til tfi pr nrs nlu
a "
{ u
,:i r'r'i yTwr n r s rfi nr n r fl fr 'r fl d r ur s n eest q fi rfi nr d ll r 1 fi fi d o rnr d o u lfi nr d:l
- Xu,^ Y o iiu,^ AJ i", 3
:r r efr rfl u ru n"'l,rin ayor ni"[d'pir:l ar an n,] 1 il rfr fl ?lu6u{u rfi ry 160 u o fiu
,, q I r,1 n L 1 n ?{u lil tfl n n ?{uu o 1 tlilu uu yir Fl Ft Fl L]-l tn Fl vl Fl'l tl s 1 niluuu 1 tn fl
?vavrenrailrtrjfiiuriri',rdrt:lsufirilqedrrfel'errFr*o + riluu,ln"lrlvrryorri.
;i i,n l d 4 uyy vU r-l! u ' '
l i r n t r fr or ffn {evfi nt6'fr o ur,r d'ttri fr fr s ri'trl qr s r al ri't rit ai r tl'ul
il
dJ
1frr raqnaar!v wfiQ1 d'r14d d A ry1 r r i rvrrrFfl o.rv! ?vo{ ri-ttn v tfi unv.lfl 't fr tol ffn{ ufi pr nl s tfi nr nrtL 6r lfl un r n
,i great , d 4 q d ' : 4 s.lil'l o o v dv Because of the merits that he had E
accumulated, the
, r| | Io1r1l1fl tun1?rnnlun1?Fl1fltfluotjrrfrI Llrv?vo.lFlFlo.l Inrdnrerru
30 perfections (30 Pdraml), most importantly the perfection of
i r lilud r vta ffiM 1 t1n n Ltd{ n r ? tfr n n'r ?Fl'l tt riu rru r : I
Mffiffi@d%ffi& d%ffiMffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-8-320.jpg)
![14 | e Onamna Oiscourse on The Four Foundations of Mindfulness and Liberation fram Suffering
ln the middle part of the night, from 10pm to 2am,he attained the
second insight, the knowledge of the decease and rebirth of all beings
putApapatanA7Q. He saw the endless cycle of birth and death of all
beings, as dictated by their karma. Cuti means decease, death,
shifting out of one form into another: dying here and being born there,
dying there and being born here, moving from one existence to
another. Together in the first part of the night and the second part of
the night, he saw his own unending cycle of rebirth and the unending
cycle of rebirth of all beings: being born, then dying; being born, then
dying; being born, then dying. Thus he became exceedingly tired,
truly weary of the inexhaustible rounds of birth and death, and came
to contemplate what is the cause of birth and death?
vtdl
dr s d r ru n uvir n r r rfl o llilr slun r a rfi pr'[un r rn r r'[frvr avrft-l cu r fi s r ail,r
floutrl riourrl floul:l frqrerurndrtrJ fiqrerurnd'rrr fi r{l,rd'n
rJ fl o n a r rh r y fi o n7u wr n rfi n r o r n n r r fi I o r d'n {ri'.1 u n r s fi'q :h s un yfr n}u
ru 4 d'r n r r r rfi nr n r r r n r s tor d'n {fii,
^'.l
u fioil ro 4 nr fr.r u"lurlo dr s r r rfl u
q Y 614,
ru n"lfivr avos r{"16'l aaq o r d {n t r ry I ru fi rn n'[uri'rtu1u^ rrrn"u r as vl ayor ri
a '
1t ' ,'t ruLtit:::Ntry't1)tmX - aauil4lu16ttNs Frt,ittu2nXXnlAilil*6'tU mAnqWfiUAzntntlfitii I ,U
lrotween 2am and 6am, he attained the final insight of extinguisning
irll lhe mental intoxicants (Asavakkhayafidna). Upon this, all the
rlclilcments in his mind were eradicated completely and he became
ir I ully Enlightened Buddha.
" i" - il 4 il aJ
u-
,
lt'dl r I 1 i'J?lJ Vll ?{ 1 n ry il 1.l tl'l fl tn ?'l')il U So tJ 1 UlrUEl 1 UUU [1UO tl 1.1
r lij,rtrlr"lrh m 12, o?fld's +, Tvrtrurni z odrsdfrruurirflur,ldnurrud
A"v'
r,i rr"iryl fr4nr rnmvovriur,ld'nafirlggruri'.r + o?fl4sfi'-{ + rJfrnnaqrJv:;,t 12
rr?r r r r rr pr fi o r ri- e 6{ ril uu Anfi a r Anlu xn r nnJfr ffi tfro Ztu ryufl u vilr nerrl v
-,^^
J"., vd t
o - J ut
vl ui'l uu.,{ntv r! v d'n d r riru ru r u Br'Lu ui :J3ffi 6 o u d'n n r ari'r 1 trJ 4 nr'[u ui
,^{qde,d - -: i u.
",
r IjlrIFl1iifinrqrrdl.nffurfriu ufro'Lrinenr?'r1i'{iln'rrt6'd'rtrlrflufro:Jrvvrqfi
rAo^00'vt
H lr,rlll')r lflLF] Liltonldrlo-l tll
lrr the Theravdda or Hlnaydna Buddhist tradition, the Dhamma
lrrinciples of Dependent Origination 12 (Paticcasamuppada), the Four
Noble Truths (Ariyasacca 4), the 7 Factors of Enlightenment
(Bojjh anga 7), areconsidered the most important teachings. Therefore,
llrc principles of the Four Foundations of Mindfulness, the Four Noble
lruths, Dependent Origination 12, and the Noble Eightfold Path
(Magga B) are critical to the practice. Today Phra Ajahn will speak on
llrcse main principles in terms of theoretical knowledge, and how the
llrr:ory is assimilated into the practice, so that you can all use these
rrrcthods when you practice in the future.
- n u :r n q 1 nw ?yyt l 11 t X d r vt, ttj 0 ft't.i d u tx.t L?fl n I 1 I 6 LBr aen l:_l un eydl v I v o r dru 1n6 ^ ry I ru
Because of this weariness in being born and dying, he used his wisdom
to contemplate back and forth, back and forth. Contemplating in this
manner he arrived at the principle of Dependent Origination
vv
(Paticcasamuppada).That is, he sawthe cause of the arising of infinite
liprnrs rfiornrra"lu{gataretifi
',.,r.Lr,u'uLnydn'j-fi'rvrnrsrfi'.rilxrfinrnrr iu,a!hrdr64^v6v6
lifetimes of sentient beingb, and the cause of the cessation of birth and
vr'!II LrJLrlr^n l$JxJl]r:ril'lru nte1efld.-
i6i']?nnotnnltnennlfj tnnttnenn1El
death of all sentient beings. Thus finally, in the last part of the night,
rr ,, ,r.r,oi.lffnifl t ifisnsL t*ififiuu
ffi#M€d ffi& M
dil%ffiMffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-9-320.jpg)
![1 6 | e On"*^, O/Scourse on The Four Foundations of Mindfulness and Liberatian from Suffering
Allsentient beings are being born and dying, born and dying, born and
dying in Samsara, which is interminable, infinite, immeasurable. The
word Samsara means the Wheel of Rebirth: birth followed by death,
birth followed by death, birth followed by death, in an endless cycle
with no finale, no ending.
a
4 d^
4 d^ d
rn n r1n1 r?'t tn ^
n n0no.ivrnfl tn fi tenl L?1 tn ^
n n0 nelililn1 Ln n Ftl'tuvinfl t?'r 9qq
fl o L"ls r?'r v o ts tu N I nr r r r u n rilr n 1 r?1 il ? v d v fr ,r fl riuil n Fr ulil fr '[n aq o L lq
Vt
tri fi 1nr an ots Ln fl frQ fl ru nfi rot ril u rvr nt#vr ev:ru r d'n { vr evruv r d'n {fi 6 o frfi 99!
vtvt
v 5'f tA l:|^ d 6t , 6t ,v t 4 6t9AV
Ft'i LslnL n wo u.luv?vvvrf'ts1tlluzuFt.inelal]l31?ilu1Lvo L1l [FlL??nfi??il tvvv dJg{! 4 U, v 4 4 d/' v 6t V t v 6YY U t
LV!OqV mrA'rUnnn??xJu?J'r?0v!u1udFrl t1r1r3JFl Llls1nxfl6.rd'r? Ll,rvu L:ls1n
n o r4 n rin o.rTvr :*1u{5 rtr n m
When we are born, suffering is born; when we are born, we will meet
with suffering. Do we like suffering? Are we pleased to suffer?
Whenever any of us meets, with suffering, we don't enjoy it or like it.
Thus, the Great Beings, the Bodhisattvas, searched for a way to
relieve the suffering of all sentient beings by becoming Fully
Enlightened Buddhas. They attained Enlightenment and used this
Dhamma to free all beings from the pain and suffering of Samsara.
v v y o - i, d
tn n n 1 fl "'l Fl,t fl o v L? tn n n 1 fl "l n,t fl o't u1 s fl o { e fl e uil vn u t?fl n ? 1 n Ln d n ??Ll
A 6 v o o,
,I_l n 6y 6,
dt 1 Hl Utlt FrlruunUfl 'r Llt L?'r Ln ^
n Lil t?'r Fn fl Llt r?1 rn ^
n Lu t?'t Ft'1fl n tn 6
rfl uru 41#ra.n:. n rru rfi o ul,i r narerad rrtpr oei rrufirnrtrl ufrQ n nr fl rfl u
o' i , v d a 6, . ! o v t v
t1':.! t.tu,ti &uvtr.nnll - nauilrpu'natus nlilLiu[ytl'tuutilfril,f;tu manqwfiuavn'tnr)fitffi 1 ,,
ad:adaiGdtrda:
r,rlr.r'1il1il ,tL1nt:luzunty:.tro{ntnd ilnLndw'{il niln??:.twtJ ill]l1ntl3.t
u , 3i' d r d
I I' I 1 r?t ql T) r' r'r'l uyr yr 1 u t?fl n e 1 t?fl n ? 1 I il I 1l
Wlrlt drives this cycle of birth and death? We are born and dying
llrnrugh the power of vattavon, which means defilements (kilesa),
k;rrrna (kamma), and consequences of karma (vipakQ. These are
llru causes that sustain the rounds of birth and death. The defilements
(ktlosa), cause us to create karma, action (kamma). Once we have
rrr:lrrrl in one way or another, the consequences of that action (vipdka) ,
rri rlrrrally follow; we have to receive the fruits of our karma. Defilements
lnirrl to action, and action leads to consequences. As long as the
rkrfiloments increase, karma increases and the consequences
lrorrr defilements increases. This goes round and round in the cycle
r:rrllud vattavon.
' ii'rfr fr rrodlulsufrrdr"lri'ls rdiruruosriurie
: r nenrvvirvrrrnrtL rrqr urav"lq
: unlo.:n??il
Vattavon
1. Kilesa : Defilements
2. Kamma: Karma or action
3. Vipaka : Consequences or
?L 1 n tiluil ail L?'rs vFro{ ?:_r ulun tn d Llr t?'ril 1n ??}J Luo r?1yr 1 n ??il n.r Lil rrn e
fruits of karma
ffi#M@ffiffiffi ffi **#{*b ffiffiM
,ffi,:](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-10-320.jpg)
![18 | A nnarnna niscourse oi? The Four Faundations of Mindfutness and Liberation fram Suffering
rrT vi r u#r r,r n 1 fl hi o fl 1 n rfi n ril m v n,r r r rfi n riu rfl un e 1 il il n { n e'r il rfi n rr^ 0
no{il d^ a d n da
n rovilxJnls y rfl v v t,nfl 9 tn n e1il tn n n 0 ne 1 tJ?l nfl tn rfl ?1 til rn F] q v n 0,t Fr Ft
u-
,",
^
d V ^ 614 ral 614 r 6 au
n tn d uJ o t?1 n n n tn d une n ??il tta v?L1 nn ??N n HJil n [:.J tllu t1, 4 l1n t?']il 1 n ??il
4'6qvht6oyaa^6[rd
HJ0L:lutl/Ft LUt?'r LtJil1n??lroutllurlrFl LilrnnlL'tnn?til n?fl1nn Lilx.r rt't
-"- UY| a r 6 v o
d1 r.r 1 ?n d'n {f d{ d'r ?1660 ri pr uri LdL n1 fl Ar uo'ru'rsro{n lrpTnfi rnd
All of us do not wish to be born because being born is suffering. When
we are born, a mass of suffering is born; when we are born, suffering
is born, Therefore, if we do not want to not be born, we must eradicate
defilements (kilesa). Once we have eradicated the defilements, there
will be no karma and no consequences; there is no cause for us to
create karma. Once there is cause for us to not create karma, there
are no fruits or consequences of karma, and there is no becoming and
no birth. We can cut the cycle of vattavon, that is, we can end birth,
aging, sickness, death, through the power of eradicating the
defilements.
s voAL'r Elfi rn d n ?rila:r 1 nd'u1 vro rfrrlq nili r fr rn a dodn 1y n lafi '[sro.r
r?1rfi51u:.ror niuotirrnrrrrTnnrfrpr{ululsrorlardr"hXlsr?'rrfii11,1r.ro.i
oa3""
,:trt t ,,tLtnt.nr.nu - nau#ryu'lfrtr*z F,llltuzntc,l.mtaililggtu ntnnqwfiuazn'tnilfizii I ,n
1l.ln, (l;t1ken the mind. For instance, when greed arises in our *,ndr,
rrrrr nrrrrtls are clouded. Or when anger arises in our minds, our minds
run (:louded. Or when hatred, envy, jealousy, vindictiveness arise in
r rrrr n rrnrls, our minds are stained and clouded. Thus kilesa, defilements,
;rn (;itllod the conditions which cause the mind to be stained, clouded.
ri,vi rrrurirLodtr"[nosi'rrr,rfitn.rt:ld'rtldrursflo.rn,]rilTn?n t?'rvi1n??il
t4tod ilr r1l,t"t?)r't'r'il'nu{FtQfl01ulsflo.tFr?'uJLnafln n?''lNoss't F1,t1l.tt1*fl1 Fll'T.]
i'Yt
v r' r n r' r'n n iir n?1 lr'ryrlfiunnn nrs l:luneerfi viru6fl n,ir t:lunr:ri:rrn
64 i 4 vt,v y o
ilr,i.t?1il:r':r':il'J'il'ln lL1nnn0zunylt?'lsyl.l LFr?t_l n1u1nL?'lvl'tFl'ltJo'lu'lqflo.l
rrrirityrlr.r:rrr,r frnlqtolrrrfiEtqnnrrrlvlndri't-tnlvrituri'rlsflotrt'ttilfisL
,, ,,', .l ; d &
I t r t I l'it,tr,! r'r I I{ w!tlVUylQ nfUil1nfl U
Wlrrrrr *,,
".t ,nd.r tf,a inttuanae of anger, hatred, envy, jealousy or
vun(f(iirnce, that behavior g.n.rrtJ, karma, which is called
l;nnnt{t-vipaka. Kilesa-kamma-vipdka. Vipdka are the results,
r ( )ns(.,quences, effects, fruits that we must receive if we act under the
rrrlhrcnce of any of the defilements. Our hearts will be even more
lrrrrrlcned by tremendous suffering...endless, inexhaustible,
n e 1 :rTn ?a rn prfr u lulq t o{ rervi r'h}"ls L?l m 51 u?J o.r Fl x 1 ?J rn d fl n n e 1 il A s s1
rr rr rr:;tsed suffering.
?:gsr nrrrruy!EyrlJ'rilrnn{utulsro.rrarvir"lffin"lsr?'rrF1i'r14rros virudrdun
,irfr rna rilunnrnfivrr}o, !o i'[s ra'r mff1ullo.r
n,, :l i i i,io nl rn ryvir t?1n?yvi'ryr1.in'rfl rliuodrr lorexnT slor rarl:kir
Phra Ajahn will explain defilements (kilesa), karma (kamma),
r"rr , irril'r,rnrflnr?u firrerrorqrs'rflo.rtiltilnir trlarrl 1:-lrnit hJrgornfrnfi
consequences (vipdka) briefly. Kilesa (the defilements or impurities)
,, ,lrrirr 1, , , firrarflnfiprdqqr ?:cflr y,tflrL1yr a1s.r'rFrFrudufrrflulTuneer
is a state in which the mind becomes clouded; the defilements cloud,
r r I I ,r I ri lylq?n 6rd6o
tilU?SylS?Fl tt_lill.]LUylS?Fl
MffiMWd ffi& ,ffiM@d' ffiMffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-11-320.jpg)
![I 22 | n Dhamna Discourse on The Four Foundations of Mindfulness anci Liberation from Suffering
s']st
R?I
ad1fl1rJ
aissl
#rsrr
?aJil1fu
M#ffi d,e ffi&
'!rrt,rt,ttilJ nautlr-uwrnrau* Flx&J[ilJ??4'i,r*/rr']d6#ggiru mnnqufittarntnilfi$fr I ,t
rJfrroaryilurvr
u1n sT'l
tJ5iu3
froonryrJurvr
,i'.yo
da*il{n'155u?fia a1 u oryn dil fl'rfj ta
,-', ' n'r:iu$rnmJssnu a'l$J flf
n']r5flfl nfl flnd unglr
:;rrmrl
,,,.,,,
dr{'}fJ
9llJv
oigsr
fiu'r:
?furu1flr
u'rru;rJ
({'til tuailv
dhnv
['l'nu'1
m"ruur
qilrmru
,"l}lt
iiilli
,r.l,:l,tii' 1
9laru1 fi61fru wrm,,,1fiilffi
flf1 uSulv ':
j '";ili :::,!1 l. .it .
nrrefrinr{luaql rflul*
,,,',r' nLTd n nrr ru nr 5r n ar ry r4 nri lururia un vn,:rl rYu ludu"lsfi fi ilff0 Lr ,,,,
^
4 t 6v I d 4 d I I d
Ft r r :J Ln Ft 1 U t[U { n O.i 4 n fl V].t 1l.l.i u q.x N Fl Q f l 1_l ?v n I ?svu
** s** +l,r s
ros tesfu"**.df,6 . Rffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-13-320.jpg)
![26 N O Onu*^uDrscoi.rse on The Four Foundatians af Mindfulness and Liberation fron Suffering
d tj r q rJ r n r u ml n.i r n r afi p' fiufi o :iu fi rr ro r fi o ro r n r ed r d'ry ro 1 n 1 ?fi Fr
fiulo r n 1 ?fuull'r Er Lo1 n1 ?f{ ffL:ir_urr ro r "[ri'ail"[s l#q n1n l#rfl utr]
qv-!'arr44
Fn rJ Ls u e { fl o.i Fr,r Lo.t vt yl't u r?Ei n e 1 q il 1 yl't uFt o n 1 ?El n lo r
Updddna means clinging, attachment, giving meaning to and holding
on to, determining, forcing and compelling things to be as we like, to
be the way our hearts wish and hope for them to be. Clinging and
attachment are called upAdAna.
ri'r.i r e rl r vr r utuls l o.i re1 fl o.r yi't u:ius yvi r s r uTn s d'nTuffi t or fiu rmhi
vq 4 v 64 v 14
'vq 4 v 64
LrJ Fr'r LS nO ro'tilUn ro1
4 v 64 u 6 e 6
Fr.r Ls fl Flilunfl n L?1 Lil 'vq
Fl{ Ls no ro'uJufl n0 ro1 Nulllunr tfl :i zu nfl o{n??}t
rrrvir n earo d rr"[nro ti rrufir nrtr.lrrd,] d'Qoilrurufiuq y lfl ufinrot rfr:r 9t 1S
ir r r :l n aer riufi r?s n,i r o il r yr r u 6 o nr I r il fi n ffufl o fiu6'r s d r ur q s o,r
v rril 4 n ilyiluutld uw t rynufi 6v pr'l d
rTruu'n o:l rTru rur rilud'r d'uoiqm d'ruur 9U
oilrnru
Updddna in our minds works automatically, on its own. We do not
intend to attach, but the attachment occurs. This attachment keeps
hold of the results of our karma. We create karma through our
actions and updddna is that which stores the unwholesome action.
Updddna is the attachment which occurs under the influence of
craving (tanha) lf we can eliminate craving (tanhd), the clinging
fupadAnQ will also cease. Wisdom will eradicate ignorance, craving,
clinging,
t !:-t!! i ,it.tvnttiltu . nauffryu'rae€N| Ftl,J|Luxit't.txwa6f,g5'tu ntnntlttfiuauatntJfitii I ,,
r r'l, r i
"l
r,r r.'r,,r pi"lrirfr erorlrvnu froutr]d n o vtrt:luru nt#rfi Bror.l ru ru d'ruur
tq
r,'rrrrrr rr,'i'h,rr,'rln"hirfrnorl'ruru d'ruurdanorililvtlluoetlnnlu'[u"[srostyt qqv
rr rrr'lrl,rrrrrlulqro.rtal rersvtfiun't'truoflln nrnrtloflrnd"tflrrunvffuuilu
, n r Uv d d 6l
rrrl,r r lri.rpr"lto.tt?'tFru?uytytgoytyu'tu ofl1nLn ofl1nn ofllnlJ 0fl1ntilu
rrt - ! ' d t v o u
rrrr rrr'l.rJr',$'rnt'nr ilvnur3fln'irn'ruilr novtrnrlfiun{h.lrrdQ q:Jrvnufrfinr
rrr r r.'i'h,rr,r,,rlfiu rflufr'ravnl
Wlr;rl rs the cause for the arising of clinging fupAdAna)?
(,,rnlunrl)lirting, looking within, what is the cause for the arising of
r lrrrr;rrrr1 (tryadana)? Craving (tanhQ is the cause. Craving (tanhfl is
llrrr r.;rrr:;() for the arising of clinging fupAdAna). Tanhd is the
I rirvnr(1, tlcsire, restless ambition, thirst in our minds. When we look
rrr,;rrhr orrr rninds, we will see desire. lt is this desire which makes our
rrlrrrl:; (;rirve, thirst, struggle with constant wanting-wanting to gain,
w;lrlnr(l lo be good, wanting to have this and that, wanting to be this
,rrrrl llr;rl, ;rll sorts of wanting-this is called tanhd. When one acts
.rr r.rrrrlnrc; to tanhd (craving), updddna (clinging) attaches again and
,rl,nr, this attachment is the one which stores, which collects,
.lr ( ,ilntillittes.
: J - , v t v a j v , qr t v
r r rnf r 't'l/l'dvruu{t{ttn't n1u1nil1uttr tqtaotfrolotnealyfirl"[fiyrlutlou
lrlrr r rda t?lnluualsnqooqilsnflotL?'o r
l L?lsvtuu
6 lrlr,rr.')nrFrsooqytsFtr0.tt?'t '-ja
,u3
r-rf It1 tr,1i,lft/)'tNofl1n ne1:.lFlu?u Fl'l'ltJylyttloylytlluofllnflo{'ls
,r'lrrr,:l'rr,,d'r rflud'rso:lror{56'nadrhlrarfforrfrnnlfl'l lfin uri td:l Ft'tu
',,,,, r r, r i i r,r,u n y fiuril ufr'r fi rfl ufi r*riluat o qiluri'r'[q I o.t L?'r
uLtlrnv
ffiffiffi# *'lh#, ffi& *&&
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![I 26 | A Dhamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering
Those of you sitting here listening, if you have some understanding of
the Dhamma, look within to your own hearts and minds, be mindful of,
attentive to the mind (citta). Concentrate, focus on your own mind.
You will see tanhd, the desire, cravinb, restless ambition and thirst
in the mind. Here is the master, the lord, holding dominion over
the cycle of existence, causing us to be born and die, be born and die,
be born, grow old, grow ill and die. lt is the poison inside our hearts.
o r d'ro rs nuvn rr'[u6o n 1 o']u FruvRrtruo n do grJ n evu:-r tiu tfi a n avnl
ri'uri6'l rfi pr rTa a v ufi nr ria a v ttn v ifi pr nnur unvtfi pr d'ruv't ua prq'ir ffruur
v Avay A V o 6a V o 4
neutn nfl uFl,tfl o'tulq10{ tefl u'l L'lyru'ln !n n nefl olu1q10{ zua6v non1?
v
n ?vulr ffa a v rfi erfi ufre fl d r ur s I o.r Fr 1 o'r s Fr uvn r s"lu r:J o r s n uvn 1 fl uo n
, tv
n ? yvr t.l flufi u ril u n r n trirer rfi pr fr'rur,r r d'ruu r'[ufi fi d o d'ruv r"lu il q
Dependent upon the eye (an internal sense base), and form or rilpa
(an external sense base) coming together, contact (phassa) arises;
subsequent to contact, feeling (vedand) arises, then craving (taqha)
arises. This means that this craving (tanhfl arises because of the
power of feeling (vedana). Feeling (vedand) arises because of the
power of contact (phassa). Contact (phassa) arises because of the
eye, the internal sense base and r1pa,the externalsense base; once
they come into contact, they are the cause for craving (tanha) to arise.
Craving in this case, is new craving.
nauilryutnaruv mxuutvntxutdil#gtu n'ranrlwfittaxntntlfirifr l rn
d^ q t j dr da q , o'u d
r r rti r r rrr rrtr,t,"r'ty[?'lNqm Ls Lut?.lot?1:J?1.in1EiL?1uSFl LS ?'].in1flnsyF]o.lxJ
i ,, , .j ,r o v o i e v vv
r rr, il t l il t.r'.r :r?l.illJo lvlil 1 yd eJ ?{'l1l?:l Ls tilo Lss yoo n il l?11 $fl 'l.iuon Lv ?'l y
1.1.{do<3de64q
ir. ur,r''r'rrlrrrrtJpt't lru ilsiln ilnu ilnlfl ttn'tnilLs
llrt' rrrk:rlr;rl sense bases and external sense bases are the cause for
llrn ,1;s';1s11; of contact (phassa); contact is the cause for the arising of
lrrrrf1l111pr:dand);feeling is the cause forthe arising of craving (tanhQ.
llrr:, r;rrrrrr:s from us having mind and matter (ndmar1pa). We have the
lrurly;rrrrl lhe mind. Since we have the body and mind, the body
rrrrr.l lr;rv() sonsory equipment appropriate for the mind to reach out
ir r l ..r !n:;(: llrc outside world, thus we must have the eyes, ears, nose,
lunrlu(', lrrlrly and mind.
11 ,vdc{drdOda^6
r , rtr{ r rlrr r.r r l.r lr,r,nrflnrottjuiu4rr t?'lil Lq L?'lilqn snnil1s1n6{11? d.lfl'l?
rIrr 'r rrrr'r;.i"nq'r ,^r.rur#uoitqlfrLfluir,rnrJs4'fll#tfiprd'tlra dw'rrlilu
r I ., r L r'l ri r,i r r,r?i ru ry 1 ru taihJ 6o t1 n'r rr,rffnrJfl nn n qrh rvr
wr. r.ontcmplate and see that it is because we have the mind. The
rrrrrrrl r)r consciousness (vififi64a) comes from kamma formations
1'.,trrhlrfrra); kamma formations come from ignorance (aviiia).
I lrr.rckrr€ ignorance is the cause for the arising of kamma formations
1',,ttthlrdra); kamma formations are the cause for the arising of
, ,rl',{.lousness or the mind (vififidna). This is the process according to
tlr,' 1r11111;ipls of Dependent Origination.
i, r r r r,r i, r,,iiryiruu erfi q r arurfround'rtrl froun d':-rrur fr'unro rrfr1 6oo4qqr
. i,,, /io nrrrrl.dtorfrStotl?1Lo.r Frl'tut.dtotlqlottertol6alqter !E
o'r rJ Fruvn 1 fl '[u o r fl nuvn r fl uo n Lfl u n r 4'[#rfi nr rTa a v ffa a v rilu n,l 4"hXrfi nr
LQvru'r nvur riluru 41#rfi nr d'ruur dufr&rrs r n urfi grJ oaar terfi urrunaer
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![3-tU I A Dhamma Dlscourse on The Four Foundations of Mindfulness and Liberatian fram Suffering i.ii ' v, lil., ,tt, r.t,(tltilatvt1ltt*y n1ltLu2v11rl1r1fi6ililS1U mnnlt*frUuvmnilrtlia I ,,
& oX teht y4 L4-r; j
fl 1J:J fl U it Fr fl .r [il Sn 1 F'] ?O L g r? fl .i V O lV ?'r v Sv UUS.I :..l d.l vr
add4 rnnfluilfluttFrH.t
r F{rrrrt, ililn(l itnd matter (ndmartpa)are the consequences;with mind
dnrl nr,rll(:r AAmarlpa) as the cause, the six sense bases (saldyatana)
erB llrrr (:onsequences. Each step is a cause for the next, hence they
arer rnfurnc(l to as dependent on each other as the cause to arise.
I - A v o , yd Y a
rrirrn ln'.1'lx'n.t'lntunnnldouflotv!?yvylftqlttn'lildo'ioEl1.ltyl'lullto.i no
r qv v v I
rrrprrirrrru rlrrr,r.rinrtqtnLuFr Lv?lvsvfiunelsJyrnriri'tr,rnrgri'.lrlxfirartfr i r, I q
rl r : ilil{nr rrrr,nir,r niuodrtdrtnlaflo.rt?1fiuflupi'rilndLiluno{ilndLfluriou
11 r rr1 Lflr uilr rn p.r n d'ldrfi nrduilrsrn Lu4 ti'r t?'lurrg
^
r'.tu"ino?fl d's +
r r 1 r r r r r r,'r r r.i'l r,ru.t,rr.,l :.tti'u rilun,l 4 fileo rfl uzu nl ?rn tfl utu Ft
Wlrnrr wn r:x:unine the principles of Lord Buddha's teachings, we see
llrol llrnrc ;rro just two things: causes and consequences. All things
lrel;rrrwrllr ir cAuse. All the suffering we experience, for instance, our
Ix rr lter,, wlrir;lr are a mass, an aggregate of suffering, is a consequence.
Ilriq r nnr;()(lucnce has a cause. lf we look at it through the principle
uI llrtr I olrr Noble Truths, the body (suffering) is the consequence, and
aartttnliryit is the cause. Nirodha is the consequence, and maggais
lltr r.,ilt:ic.
,i, ,r,,,'il 'drt'iitr frTro Heanr fir?fln'j'ro?ad's +
ira,o{
.tvrLtJl_t?dila
9
lnrdarrrfraflurJ{il1frrerdofirna doolttr oittrfidofirna fiinafr
z{dvVY
Flo o1fix1 Lnno:r.r'rfirjryafl o.l r?'l
Lord Buddha contemplated back and forth, back and forth. The true
cause is ignorance. lgnorance is the foolishness of the mind, the
foolishness of "the knower" within us. The mind that has arisen is not
yet aware and wise enough. Therefore impurities are concealed
within, namely, the defilements (kilesa), which is ignorance (avijjfl.
lgnorance is the same as defilements; defilements are the same as
ignorance. The knowerwithin us is shrouded in ignorance, defilements.
d ll tJfr n n a q:h r u urJ n.i r n rar vfi o r d's ri'u lfi e,fi u
Dependent Origination (PaticcasamuppAda) means conditioned
arising: the Dhammas that are dependent on, or are causes for,
each other to arise.
6u6v6a6^
rx uo efl fl 1 r:l u n n 11, 4 d.r ?J'r ? ril u zu d.r fl 'r t rlj u r1,r ru tll u ru ru
4 a ru ru 1 zu e ru 1 rflurunurrarllfluzun u1:.r?LltflutuFr olsFruvRrslu atsnuvR'tfluon q E a 9g
6vddd'4dtvqv
tti lLnv-uzu n ilu t:] iln 1 ?d1r{1{ n uo a o El l.iuvt'tus.i t?fl n 1 1 0''1 Fl fl ! ss ti ttlr.i nu
n uL^n&alu
For instance, with ignorance (avijjQ as the cause, kamma formations,
mental formations (sankhara) are the consequence; with kamma
formations, mental formations (sankhara) as the cause, consciousness
(vififidna) is the consequence; with consciousness (vififidna) as the
VA vt{n1fl yl.lLlvru'l vr.lsFl
t
,
r, r, , ,,rr l''lLitrn.irnfirlggru + ri'rrJfroonqrJr-rrvrd'rurioitt'rrilurlsd'fll# -J -t
rr'i.,,! r"ir r:il,oifi-J6on1 6rfirlany:-i?rilev 4nrv lnrrinav qilrrrn frnuuqi
, r i l r r r r"l r rl r r^r,,lri'triu
',rrll,'rrrrr;, the cause of suffering, the cessation of suffering, the path
l,' llrr.r:cssatiofl of suffering, namely, the Four Noble Truths; body,
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![s4{
A Dhamma Olscourse on The Faur Faundatians af Mindfulness and Liberation from suffering luu
n 1 ?fi s r ?ru'r vt 1.i n 1 n il fr il6 n 1 :J u dn d?fl ds + fiu u n I { Fl 1 :.1 1,1'r :-ir vi r urt o u
,j rl#ri r r,run u n riurdr fr o utrJ " --"d ---- et a u ri'El ri r r,rupr fi s l arut4 n rirrfr r fr fr o utrJ 4
;--'---*',-o
q
vadovada
dilvrEl 6ilvrfl ilutn f'lvl [stJutn nyls F]
Wh.n *" .onriO.r the practice according to the Four Noble Truths,
Luangta MahaBua taught that one should note suffering, be aware
of suffering, and then look within to see the cause of suffering.
Contemplate, be mindful of suffering and then reflect back to see
the causes of suffering (samudaya). The causes of suffering are in
the mind (citta).
r?1 ufl n ufl y tfrr!.1 d n drt n r tL iar ufl uU nri lar fi s r arut ax n r I tar art n r s ter
,v
riurflud'Qzun urid'rp,lnl#rfrprd'xnrsriudoaU-ari 't-t a- U-qr i'tlviru'fiXfroutrJaafito
fraut:J 4 a qfi'tL nqri'a fr 6o d'r d'ruv'r n1 il d'ilu't nr piruur inr riruur n'')
- J dr u 11 r, 6vty
oiruu rtju rnr n vda a ruvt s tm Llt rto.l tttl n fl LPI n 1 il rl ruy1 n ? n cLlu.l ?ne n ruu l
rarlr nri r s yi r d'rur,r r 6 o n't't t tvl vu'luo s'r n rar a1:1fi ls Ltdr rm q v tfi u -- ei"' - | - s
We further discern - our bodies are suffering. We investigate ou
bodies - our bodies are a consequence. But the cause for the arising
of our bodies is samudaya. To see samudaya,look within the mind.
We see that craving (tanhQ is the cause (samudaya): sensual cravi
(kdmatanhd,), craving for existence (bhavatanhd), craving f
non-existence (vibhavatanhd). Craving (tanha) is the cau
(samudaya| We don't need to separate kdmatanh1, bhavatanhd
vibhavatanhd. We can simply say tanhd is craving, ambition,
wanting. lf we look into our minds, we will see it.
'.vr1VqUl^c^6tYt
rr
'ry'r
rnilir,"rr;,,-iu't{ifluriorJfrffi "L#virunruunr4nrt 4rrrr:lolrnfiln
r''.!f,vv
run rrr rrr rrrr,ur|rriq1?rurfrnrg nruunyl-qrrrurfrnrgtt6':flouna'r-rtrJ4fi1n
I ". . o d y 6, ,1 t t , 4 lirt'r rr'r r(;ilr.t |ilx) yl'lU'l'l nlUUnylnflLLn']nAOULll4dil4 n1'l'ltlOUFrO
' ,r , ., .r A , h r q aq
r',r,,,'l1lr,1'lr urr"l,.lfluunrfrouhJ41o ro'ldfifltururfiru,lnvffoutrJ4lo rvlarv
rr I Ll I I I1 l rt tt.',t'r,l' t,lyLfr nfiUffi effitS
I r rr ynrr rrll lo use this as a method of practice, be aware of the body
r{nrl !rn{! llrrl rlesires in your mind; see the desires in your mind and
llrerr rnlrurr [o contemplating the body; after contemplating the body,
llrerr krok within to be aware of the mind. This is what Luangta
{Mrrltrlrrr;r) :;irid is noting suffering (the body)and looking back to see
llrp r.irrr;c of suffering (samudaya). Looking back to see
'l:lnttillityit nreans looking within the mind. Use the mind itself to look
wtllrtrr, kr :;ut) the mind. Use mindfulness (safr) and wisdom (pannA)
Ir nnn llrn rnind, because when desires arise, they will arise in the
rrrllrrl
r !r !.r,r rirr,rr,r'1,'r lq; virufroul:-l4ufrrnrlrlun'r'rl.rofllnLtnvn?'rruournsvd'L
rrr,r, rrr?r'r,{'l,rl'i'll,inolrertfiunQr:tol1n n?1}togrn6od'ruur:iufiqypr':t
r=! ., r r'I r I r ii1,rr,r,,fi,r ii d'r n rr I d'r#ulilufrTao
lr y l r krok within, look into your mind, and you will see the desire and
llr, r .',:;;rtion of desire. When we see desires in our minds, those
,lr, ,nr.:, (l;tthA)cease. Whenever we look within and become aware
,rl tlr.',r: r'lcsires, the desires cease. This cessation is cessation of
.,rrll,,rrrr; rrr the Four Noble Truths (nirodha).
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![36 i A Dha*,na Srscourse on The Faur Foundatiotts of Minclfulness and l-lherilil{rrr fron: Suffering
o ! , v v1 tv - Y 4 4 z t^ G 6t
Lul ruvvr ter I o un a I Lil l o un n I I 1 uunt o ll ?? n n o fl o ll fl L n LL uvl 1.i n I Luu
rilunr.lr.Jfrffi
When we are contemplating back andforth, this activity is the path to
the cessation of suffering in the Four Noble Truths (magga). This is
the method, the path, the way to practice.
nratr'illuu'tfristts nllLlu')yt1.ilx416ft#ggtu ntnvtqwfiuazn'tnilfiii j :Z
,i,,L,,i,i ri tJ . t6flntnil?1 arflanqtfinrut:n urrja'ir
r ' r I, r rr, r r'r lottj:ynr: a.-utitvra?H*
aijiiiitll,r
,iiirrr,lrrttltl:
.irril I tl't I
r ,iirr ltit.tilt{l
titrt,,r t,'i t
irrrr r r r,t t|
lt'rr r!l!l
.i!ril i,lil l;,
rfiusau k{urri rrtrruja?fla-od + nio rfiu'lsr:ai'nr*af
x3o foqnnunraqnrnrynni"rqFlauff nQnnilfl u{arfiu
rJfrooaqrJurvr
nrt*f*:sulefilf i'r,uncilr.ild'sri'rjrloWfi rurylai'^rri'ilfl
fi a 5. : rrmrur]:rvrq 6fr auvr1.: n't EJ uav?'t 0-1. nr:fnur n1 srro;hiri nufa a.
n r :*'n gn rJl n 6 n r ru tvrff-s u i u-4, rio rJ fr rj6tu n r t t{u o r n et r r ru dr, n r 5 a ? u q il
au [Ha{0fJ [xJa?1eJ lil[u80[lJEJU
@ u,4
O?14'l d'l d.lfllJLJ
uo:orsau'lai'uri r6qo?n 4
darilrritru-u$a l n:s?i'lsou triuri nrn4€n 3
.rd
r?i EJ { fr fl ra u [r,{uri riufr o arfr u il:vn o u a-ru rurfi vl
lirrl1fl'rlJflail k{uri rjmu nta a-l.reirjilr'ru 4
dqel :vangau toiun anrJggru 4
1. rlrrurfidrmr rrmirfr : sro.r6nrfuzau kiuri curu +
2. afruurnrur rr:ufi:
3. nrrr.rqfioarorrr tr:uti :
4. rydr?'rYl-l tr:rufi:
5. 45'lr$ii€nissrJ*'iviggrur
t?5ilfl{ :
STla 5 :The Five Precepts,
1. PAnatipata veramanT:
2. Adinn5ddni veramani :
3. KEmesumicchacare veramanT:
4. MusEvddd veramaqT:
5. Suramerayamajjapamadathena
veramanT:
riritrnnrttJarfii n, tduqrnnr:xirnr*J*rp*,{r *d'u
n'uqrnnrtfi otarsa.rdttrfi.laitd, r{uornnr:a''n Tns
-^J. du$,lslfl T5tJfi ytfl Yt'1fl 1El?l51lfJfl u
ri'umnnrnjrsnqdfi otunrer, r{umnar:cirtnvrfi nd.t
dqfdufn'lsi?irriluu
r{uarnnr:txntfi q Tfl fi n fi *fln*'}'t
-JYd [?u8'] n l-l'15olJu'l tN1 o a q51
Rules of Morality
io abstain from killing
to abstain from stealing
to abstain frcm sexual misconduct
to abstain from false speech ,
to abstain from intoxicants causing
heedlessness
I I ,1,;.rii ltre Noble Eightfold Path
" ", r r . tril l rr Right View, Right Understanding
,, , ,'
'
,. ' .. r rh , rl rl); r Right Thought
r!.,,,, r.i. r( . r Right Speech
,,,,,,i.r1 .ililtrl,illlil I RightAction
,i,!,',r1v,r RightLivelihood
,,r/.rV,rr;t . RightEffort
, ..rrr Right Mindfulness
' ..ru;r(llli : Rioht Concentration
, .i,{, nr()ro in the Four Foundations of Mindfulness, Page 45
0 s
stF"sr 1,#
s*i* ':#- rill {m
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' ')kx
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![38 | e Ona^*u A,scourse on The Faur Foundations af Mindfulness and Liberation from Suffering il.!rt' t't,t rr,trtf[nmtntruv nllllu2ytl'1l111il6#g,tw manqwfiuaan'tat]fiii I ,n
- X^ v - v .^q Y oa .ffuf, ..e'----.Y iil uu dnl o{ oTa ds 4 u d'n :t u't r{ fr rlggruri'r + fi 6 o u dn oTs a'q + ll n'n
ffi n d's + fi o qj"Lur,r d'n il u1 d A flfl Sr uri'l + #tu d'n il u r a fi 1153 I uli'l a ri'l
u dn ci?s dq + ff o qjlur,r ffns o.i ilfr s a 6 rJ p r vr m er vfi r4r d'l d'ruu'r o ei
6tvv4Y v
t]luFl'l Lsln tq''ln1?
This is the principle of the Four Noble Truths. The principle of the F
Foundations of Mindfulness is part of the principle of Four
Truths. The principle of the Four Noble Truths is to be found within
principle of the Four Foundations of Mindfulness. The principles of both
the Four Foundations of Mindfulness and the Four Noble Truths can
be seen in the principle of Dependent Origination, since craving (taryha)
is to be found, acting as the meddler, the busy-body.
^46:d
J fl :JFIn I u dn-Lu r r-u 1 tua lar s v Fl o { il fl L Fl Fl'l lJ u n n o ?fl t l ?? Fr :J o'l Fl
A d d- I 4
o?ml I a?Fr r.ro.r Fr LNo L?'rs vlll d eil sixlfi q v nldo lfi fl fi n n I rB uun vfl 11
rA o^Q v q t , , l^ va d d
q
The overarching principle for practice is that we must practice
according to the principle of the Noble Eightfold Path. The Noble
Eightfold Path when summarized can be categorized into just 3 groups:
moral precepts (si/a,), concentration (samadhi) and wisdom (pannfl'
tflrrrr rirrrlr,r"n::,r,,r,rrilrnd'[urihJlr]'rfiBr frinarrirrlufiufioqjrrfrrrrrifi,^a}rri
t u Avv '- , v 4 It rfrrr rrrtlr'r'nl uti HJ ltlutnn{ynou w?''lysyuut?lsyFlo.i?nlflFln uonsln
J r1. i, r r r r r"1 ir u'fr,; lrrs vfr'os ts3ry dil'tA r,i rtrX"ls alL av5tisr nfr tn n
lhlq lq tirrp;rressing new defilements (ktlesa) from arising. The old
rlplllenrnrrls ;rre still there, but we must stop the new defilements from
nlllriU ftrrrt= fherefore we must observe the moral precepts, living
wlllrlrr llrn lrorrrtcJaries of the morality. Next to being determined to live
llr ar'r;rrirLrrrr:c with the moral precepts, we must cultivate samddhi,
Irilil Fillr.rliorr, [o calm the mind, make it tranquil, thus suppressing
lltp rlefllntttnttts.
dnrrr rErrn'r rr rvr:::r')uaflrnsv$r{n{ffifl10onil1vt1tnttLfr1rit6' il't'tQ'ts'l
dr,ri - ,Y r ot ^ fl [lllrtr l,lrtrlr lrt'.'l:: r]trnuoqnlfl tuqFl
Wlrerr we lvu rrr accordance with the moral precepts, craving (tanhd),
r Hr rrrnI rlxprrrss itself through the body or the speech; so it writhes and
Erlilliln'r ttt:;ttl0 the mind.
v
rr i r1lrrrtrr ,vi rudiill/r?lt#d{L?v{:lFrQrldBrau1loln'rur,1'rnra'[s6nfrlgnre
r,, =,'-r lri'lrJrir tn,;'lltnu fiviruu?gn'ir n:lrG
l,r,l lIrrhllrir thus taught us to calm and restrain the restless activity
rrl r r;rvnrr1$utha) in our minds by bringing tranquility and serenity to
,,rr rrrrr,l',, which he called samAdhi (concentration, one-pointedness
nl trrrtrr l)
,,A.n. d u '-et v 4 Yq v 4 Y gt
{rl fl ffi ,i r rfl uq v fr'o r d'r'[s fln :er fr n w ?1 vn'] ? d'{"[s f,n :er fr n fiu ti] un r ail pr
Y ^ x 'qe^ 3 q v61 nuflrndufl1Ll Lil LttnnluLuile [s
A Dhamma practioner must commit fully to observing the
precepts because this commitment will inhibit the coarse defi
from arising in the heart and mind.
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![I
40 | a an"r*u Discourse on The Four Foundations of Mindfutness and Liberation from Suffering
j 3^ ht a d a ! ,j 'r
tPtflll"toiFlfl0.lt?'l lN?{.1:Jt1?lvnLndv{'1t?lunnnt?o.ieil t?o{t6a{ L?o.in ! iJdi !-'
r?o.i?6 L?0.r3{ilzu6 rro.r?'rFtv r?o{nruu'l 60{nrl1iltnn arer'(Brfifiuq
4a
v'{1un vvlFltl
These days our minds are not serene because the defilements steer
our thoughts to various sights, sounds, smells, tastes, touches, to
sensual desires, to cravings, to greed, to all sorts of though
motivated by the defilements.
yi 1 un o{ vi 1'[s}i'fr fl:-L nr m r ar :r
! r,r, zunLvil LtJ Ln tu^iltounllqnnou
rir'[qrotre't
j
fi rn a ruai tiufius v ud n{ 6'rtrilA' :iuq va irr
4 e o v U tqvv rlrrJounLnnil1uilu Ll.l n :.luts?cx{on tiu qv
Phra Ajahn invites us all to to bring serenity, tranquility to our minds.
Those defilements cannot appear, they cannot proliferate or propagate.
It's like they've been sterilized or castrated, and they cannot flourish
in our hearts.
q rua r ffi l o { n e 1 rJ d { r fl o.i'[s I o.r t?'niu d rtr]"ls tfl fi n e 1 il 4 I
The quality of serenity or tranquility in our minds, brings us happiness.
tV
n'rudx{il1flq6'tL + ollr't? fioeqaiord't tdofi'rornrai ugnsr srin:grtrnr
rrd?.rl,lln1R Lrda{il'rs Ft ilaQ{ilr tfi fl rfi tm uaxrartT rfi o'lri'lqfl a{ t?''l
lA'funrmr4l
We strive for the 4 requisites (paccaya 4): food, shelter, clothing and
medicine. We strive for wealth, status, honor, We pursue all this so
that we will be happy.
nauilryutoaaetz n1*Ll1"{rn1nNv1d6ilgg'ru n'rawqwfiuaxmnilstiil I *,
) i,'.o Y6 u Yo^ - ;r,
F't rirrl'rrvir.:i rril Lsttdr{u't !'t{nt{fl6il1/'t.t :l't{Fl?{ntJFllr'l.l 1l'l{Fl?.i trlu''l
r r r rn i rillfi rr1r I hifiovtrlilurr?aqwiuou
lhla lrirlrlrirress that we are diligently in search of...sometimes we
are urirlilicd, sometimes we are disappointed; sometimes we gain,
Ennrnlrrrrcs we lose; nothing is certain at all.
il l ; r! y r r r t,':,r' r'vi' rufi o un r r r 4lvr x d'nr"[l;ri'l rm niuo d l{ s v}}'d.l:l ev{l ttnufr
,, ,-,rlrrr rrrilt,',rt{ '[rlrard'nrnevttdllo{fitndhiQnatl rdo6natl116'16nsv
Ilrr r r; tilrt
lnrrl !lrrltllra taught us the shortcut to happiness, for instance, by
rEFlr.rililn(l ;rnd extinguishing the defilements, instead of running after
llrp r lnlk rrrrt:nts. Once we restrain the flow of the defilements, our minds
arE nnrn(: and tranquil. When the mind is serene, the mind willattain
Ita;rptttnss.
.,,, r i,,, r ;r r i,l lr rilud ur6 6 nrfi nrre.r 4ri 6 nfi nrr rH'6'nrqaef G nfi n?'ltJd'j1.i1d?
rrl{i ryr r,,r ;lptiindt 6nfiorr4nrn
llrn .,nrcnc mind has concentration (samddht). The mind is happy;
llrn rrrurtl is wondrous, maryelous; the mind is bright, illuminated,
i,l,tilklill(1, shining. The mind has energy and power.
,i 'r Ir,, ,,r.ri.rrljfiIolGnfitmqylo'r:.j1frs1?rurfrunr{rr,lrrvrqr,lrrIod'a rfie
, i r r,,i,, r,,''., r:t.t'nnliqlnfi'f"iqlOlUaf q
ffi MMffiffi& %ffi&
ffi
I ffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-22-320.jpg)
![44 | o Onr*,m0rscourse on Tlte Four Faundatians of Mindfulness anrl Liberation from Suffering
J
foundation (hence the name Foundations of Mindfulness, saf/patthana)
Using mindfulness as the foundation, see the body as simply just
body and the feelings as simply just feelings. I am not the feeli
I am not the body; I am not the body, I am not the feelings. Feel
are not me or mine; I am not the feelings. The body is not me or min
I am not the body. Use safi to neutrally be attentive to, to note the
and feelings, and see that they are just as they are. The body is si
just the body; the feelings are simply just the feelings; and there is
me or mine to be found.
qd^VtY6^
[ulcuyyrt?'tvs1?ru1n1fl nlNan']El toldF]n'']l/l"lFlsnsoanla t?'rnto'']s
rmfiu irun v nr r , ians r s ro rQ nror rarfiuuun y n r r Snuur lvr a'r yG n rilufi .r S d6t, t tt6 ft.i lnnu lulJ?1nn ttn t?1
4J
As we contemplate the body, are aware of the body, use mindful
to focus on the body, we are using our minds (citta)to be aware
the body. We use our minds to be aware of feelings, because it
through the mind that this world appears to us.
tur n n r s udr fi fro ur r 116 n ff i:l uQ pr n rurJa nur rar prQ pr u6'r fr fro uar r n u.ru ur auc9q
ff iilurrvruruqfsluaqaur rar prG n u6'r ro 16 n err n n r s fi l:lun r rrurJa aur
trl BrQ n fi lil uQ n n rufl a a u'r froutr.l pr rr yr ur ff ufl u u,r yr ur urJa n ur qq!q
After being mindful of the body, we move our awareness within
attentive to our minds (citta) This is called mindfulness of the
gffi$fuffi"*;, . %ffiM
I
tt,un'lilt'n1frttuv. nlurluxnllull1fifr#ggtu mnvtr1wfiuarmnz.lfififr I 45
Ls1r1 I l1 1:, 1 1 r, I yin'rzosa6, nr:oftriruuprfiortruldqvf{HnrEJ"h{
g r r i r r r;r, r r, r r r:rr I tJuo3t 6a fi rlifi ficxl'u 1ru-ul[luuatriu
I rll rrlrl,r,trr r,,trri'il6gru
J I rnu ntrrl,ti.lu r.tffilfl$rU
t rr-rn rtltl,t,lIr r,.titi'iltr15fU
I rirril rrlrl,l,trr r,tr,iil,l5rU
rlr1r.1ltlr, rrr; r 4 : Foundations of Mindfulness
I l,.l ililll'.1
' 'ir,, l,lll, il il t| ), ll;l;itni :
: , .!i rriltl,.t'.'.,lllit:
I I rl, !IilIr.il|lt1)ili;Sitn6
Contemp{ation of the body, mindfulness as
regards the body.
Contemplation of the feeling, mindfulness as
regardsl@ellngal:.1,,rl,fi ','..,,.,1 1,;
:,",, rr -,"'''i.,.1. r' :,,
Contemplaticn of mind, mindfulness as regards
mental conditions
Contemplation of mind-objects, mindfulne$s as
regards ideas
,, ir,rrr:,1;rlirln, several words are used to describe the action of
, u rlr,,.',,, (.sall): "note", "be attentive to", "be aware of', "be mindful
,r. lr" ':ioc", "observe" and "contemplate".
'i.t; Jfu#zusi@&ffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-24-320.jpg)
![I 46 $ A Ohamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering
(cittdnupassana-satipallhanQ. After being mindful of the mind,
move our attention to the feelings (vedana)and this is mindfulness
the feel i n gs (v ed a n 6 n u p a ssa n a-sati p afth a n a) . After watch i n g the m i
we use the mind to watch the body, wnicfr is mindfulness of the
(kdyanupassand-satipallhanQ; then moving back to the
of the feelings, this is mindfulness of the feelings.
vddra'eo!qra6
'ffufl l:lun r nrlfr tjG flunr nrfr rer ro'url n 1 rYL lun r a:Jfr ffi r??:r il ?v
,vrtrrrt
ri'r fi u ri'r rfi u ri'rrir fi'{uo u ri'r o qjtuvi r fi fs n r rEri'.r o qjluvi r fi r6uor n
,ion',, u. tri'lar ri t rupr n nr ei o o qi o d r{ d ril un r a rs?ru er u 1 d A fl flS'r u
This is the aspect of practice. lt is what we use as the guidelines
the practice. We use this method of developing mindfulness whi
standing, walking, sitting, lying down. Both when we are doing si
meditation and walking meditation, we practice mindfulness.in
way. While meditating to develop the mind, we should
and be attentive in this way; this is the development of
Foundations of Mindfulness.
the F ,,i,',' , lr ,r ,r r lr lr l:i::.'nqfr rort:J:Jfr:J6 r,rrnfifrofrottqlilrfrrtqrlavrAufro
fiqremnrs nrsruflnaur fislarurr?viu'r r,rvrururlnaur fisrarur6 qq
6 n n r urla nur ee rutr-l ud'e ff M r ri'r'i r n :ar rurla a ur #o rar q vfi s r aru
orerrurJa nur uilu ro n ru rr 1516' niua ci r{fr s r erulo?fl d's + fr s mrurhs
",y
z fi sr em eanrfi or r{' g xr fi sr erur zu nro.i n1 ?il ?vvr n fi rlfi ffi fi rfi nrfi u"lu
I' du
i u,"^ h '4 '
,',,tt rttrttilaJvtfrrsNv nl*tlu")xrta*tuta6#goatu mnntlwfiuaxntnt|fitii tr O',
I rrrrlurrr;rl,rlrnr; the body is mindfulness of the body ftAyAnupas-san|-
adlrlrilltttrt,r), r:ontemplating the feelings is mindfulness of the feelings
lvrilltut tnttl,,r;r;;rnd-sof/patthdna); contemplating the mind is mindfulness
rrl llrrr rrrrrrrl (r;lllSnupassand-satipatthana). Combined together they
*lc llr' ',,un() as mindfulness of the dhammas or mind-objects
1t ll t itr t tt t t,rrrulrlssana -satipatthdna). Or we can contemplate the
Irrl rr l, rl r;r,r l:, orr their own such as contemplating the Four Noble Truths,
, rrrt rrrl rl, rlrrrr; lhe Seven Factors of Enlightenment, contemplating the
llrl,L' I rrtlrlfurkl Path, or contemplating the results of our practice as
llrrry rrn,;. rr orrr minds, so that the mind does not cling, not attach to
llrr' rr'',rrll', wlrrt;lr have arisen as a result of our efforts in the practice.
i,, i i r j i', t r 1 ; l i r lr iriily"[u6]j""1 rilufrorJfl :iG rfl uoSgdqvr'l 4 lr,r'rdfr rT53'tu
r r ; i.r lr l'r r rn un vo?sr aenr fi o.r ri- a 6{ tiluudn nael v},lr-il1 #on'.r
r 1..{^ 6t Ozr tdd o'- VtY? Y91 ^ r r il' r t I .ir |,r tn no tLluLtueil1.l L1nil1uzuu tnfl?F]11{un1u LFlElu LFlv.i a
, r i ,,.'i .i , r lrr r.rilrr,,riinTonraqnr4flduytu'ri'u w?'ryt?11frL??arfltilutxn't
, , ,: ,r, , r r rrrilrrr.,.r,rvrdntrilrnMrtr,ra nadorrnrdrr,rf,ltl{o{ostq virufr
^r o U, X
,,, : .i i r.i rr I tlit ll l'/ln'yl'luttlfl Lonld LflFlouutnfl
I Irr , I rl ,, u rn nir [alk on the principles of the Four Noble Truths, the Four
I ,r ri rr L rlr, rr:i of Mindfulness, Dependent Origination, the Noble
L, 1!rtt, 't,l l '. rllr, which are the key principles, in both theory and practice,
i r, , , r!, , tl rr : r ilstioguished guests gathered here today some guidelines
rfr otil'Lri lsr r , o r rrrtrl fr prl:l rn' r t:l fi o lo r zu n q r n n r afi rar d"r'[n rJ ffi fr urfr, t4
zunL?1nnflu d
MffiMWd' ffi& '4& & dT*Wfr I''r'tff, ffi WM .WM
#%ffi,Mffi
il
I](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-25-320.jpg)
![50 ti"
A Onuour" Discourse on The Four Foundations af Mindfulness anel Liberation from Suffering
Translator for Phra Ajahn : The word "Buddho", being repeated
a mantra, is an object of tranquility meditation. For insight medi
we contemplate the 5 aggregates (5 khandha), which is
for the arising of wisdom. To see (alnnica) impermanence, (
suffering, (anatta) non-self, we must use the body as the object
contemplation with a tranquil mind as the basis. Contemplate until
see the harm and troubles that are the basic nature of the body
we see the harm and troubles of the body, our attachment
to this body, which is so strong within us, will gradually lessen
Our suffering from attachment to the body will slowly be relieved.
il €va'rsl tei, vi r u{n r r t6'r,i u r u:l ur-l av'i r u?ohJ z
Translator for Phra Ajahn : Have you been practicing regularly?
Audience : Early morning and
an object and meditate, but the
so many things come to your
concentrate.
urjn : frnourfrrfi er udrffn*nr vrurrfiqvn.)'ru'r vrslsr:.rfiqvfisFrfi l9
riruupr urifr5fi n.irfi nr,rlilfr{dru 6nlsovutLvrlnrulfl rnfl flrnfisvvir sq
"lqatr
d ,6 u t c o !- q r 6r
1'{?3o'1q15€l : ftl LAt?'lVtl.l{'lUt?lnq LSvl?.lUV.l{'lU LI-]USFlFl114llddU
rlggru
@#ffi s*.s*,i,'*t, s
t61-l
,s
,,
dffiffiMffi
ffih {ffi# I
t :,itrtilnt'il1ltttv nlNLLu.)n1nxv'ta6ilgatu n'rnnqufiuaxnnilfifii I U't
rirr,,', ,r,rLr,r,'yirrilfiT:tJllayu'ltJfiTtuti'l?t]Jrorfdil:rrruri'urrirlilu
| .rt, uaa t v I u q dr filr ,f L lJr '/11 ,ilt,urualqfjft?'l*6l9t3uf.try^a?ail [T'1,[?t'] [uus]u,
ii rrrrlr ri,llt]1 t Ofj'l{l4:?il4?t?'}tilU%?gl
late night I stay calm and focus
problem is that when you
mind, it's very difficult to focus,
n a.r ;rJ, eirufi ufl u;il, ir r nr a vr q fi n ::x uavrgrudruu5 oir.r "1,
t o.r eirufi rfJuiT .: n r s, eirurJ:snou rh a;r.lo:rx il-r fl il q, fr { ff
rilu irr yrdo*r n*r Flrur[nsa1n']T
n o { r?yllJ'I, ci':ud tfl un r:rar sortrlai, nrrr.r$fi n 4*4nd x{a
L1i?* *., eir u d rfl u * ** rirnu nn** s"lfEir arm.rai#u 1 "k{,
nrrrurirvun.tri'nrura fluar:*sri o rriu'ir ?rm rfisr r{r ue.r
uilusiu
n o r d-'rz1r, cirufi riluermanlt'r usi.:, cnrr{fi rJt{ uei{6n"1}i6fiio
rfrnta rilunaT r rqtu*xrifisiirl*ol6n fi rani:lfl urn"'rrir dil1*
uoi.: q runrnuo.rfi nh{ r$uqene4co firnnqn
Ad-na
rirururru. eirufi rfl unrrrrufuEi'{ arrilni. nmilt or:rlrunr r
o finr:rffu nrflsr'fru riJustu laiuriitururru 6
".rurtlri'o
. the Five Groups of Existence, Five
CorBorealitlr
Feeling, sensation
Perception
Mental formations, volitional activities
Consciousness
,, ,',, r l, I r, rt trllti,l
i,,r lr.u,r kltttrdha
,,,,rr,r kluttttlha
.Jff"
' l.*,J;
,& {#
*s
r ',i'1l WU*r . /
""1, ffi*'
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![52 I e Onanma Oiscourse on The Four Foundatians of Mindfutness and Liberation from Suffering !)1tttilntu1frtt*v Frlltru,twlnlul&6#ggtu n'ranqufiuazmnilfiifr f Ut
vi'r utrl n n ayvyr fl ?il L 1{ fr yi r uo r s s y Fr uri n r ffils vi r uri.l s9ilE
Tlllnlaterr tor Phra Ajahn : You are looking at the Buddha image, but
€unrt,lrrrrr:r, orrly your eyes are looking, but your mind is wandering off
ar rlltswl lr !t r' ('!lqe.
it s =i rr r.r r.., ri ;i.r r,iJunr 4lri'[nr{rriru
Iralrqlnlor for Phra Ajahn : This causes the mind to be restless and
rllaltrrr lrr l
Its, l n r:,rii rrrrr,inl n^lrn1 rilunirntrd6rurn
Itarrsldlor for Phra Ajahn : I welcome more questions. Very good,
vnly tlilr rr l r lttCStiOn.
tV,
Translator for Phra Ajahn : lf the mind is distracted, we can
the mind that is distracted. This is practicing mindfulness of the m
(cittd n u p a s sa n d- sati p a!!h a n Q.
dy vr?vo1q1?s : nrillulorr{fi nrrriluunAn nr,r1il1fl{druro{6nfisyuri qq
Qnfisva.i:r
Translator for Phra Ajahn : lf you use mindfulness (safr,) to note
be aware of the mind, the distraction or restless thoughts willstop
the mind will become calm.
il €ua1 s'If, ei : n r atfro r eer ffi rJa nul vi r u"[fro ei'l{tei
Translator for Phra Ajahn : What do you use as the object when
practice insight meditation?
Audience : An idol of a Buddha, looking at a Buddha image.
uiln : unitvlarvlvtogr-l dHnr4nervXvrngrJ
il evol s1 rei, d r n r pr vr ayvr y n eil rm pr vr ayv! yr fi arl udc ff riour r Brlq rL o.r aqaqqq9
ilt?: fr I { r"ft qqiifji 'nn nr lHx ]ruiuuuuryvyi llr trtXlr4{fvr!..ltryi'tr{ yyn n'' }rE al tL6'F:ll tal?yyTLtiqti fflu nuuu{il'1il
r, , L,, , , ,ii' , ryi rrirl,rrrrYutfr:layTfltftil6'rgri'u rarfis v,IfrynfrllaLiu larsv
ror qlnr,o.r rer u6'r fihJ 4n avvlvr ogrJ 4vr rv4u ngrJ udr fi frourr 4fi ln ynou'r.tudao{Ft
!
Translator for Phra Ajahn : You open your eyes to look at the Budd
image. You look the Buddha image and then look within to see
own mind. Look at your mind, then look at the Buddha image.
at the Buddha image, then come back and look at your mind. Try
method, try it out.
"& rBf
l,;' , l, ,,,,, ,i I r :rirlr;,rrrrYu lmsytfrfroilfrffi6'rtri'u ifirykirnu
lrnrrslirlor for Phra Ajahn : The person who asks helps all those
li,,t{ 'r nrr, ; l r ; rlsr) benefit. A single person's question is beneficial to the
,,tlrr,r trr:lpk: sitting here listening as well. We will all accumulate
r r *.r il t, 'i t{
,lll( )r, we will gain the perfection of wisdom together, and we
r ili ir..rn lltore about the methods for practice together. Please
',.rrlrlill{:
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![r
54 | n n*nrru Dlscorrse on The Ftsur Faundations af Mindfulness anrl Liberation fram Suffering
QUESTION 2
Audience : Thank you Venerable for coming to Bhutan and giving
teachings. lf I remember correctly, you mentioned body, mind a
feelings and you said that feelings are not the mind. How do
differentiate what is mind and what is feelings? Can feelings and mi
be separated?
,
rrrl n rir nr ru fi 2 : r o q oril ?v n ildv ?vo'r s'r ?EirJ'rn n 1 il rrn v'[#d r a oufl c adJ
yout^'4^v
v,tnt?'t ct'tilNs1 LilzuFlyr1u?JFln{ n1fl tenu'r sn ttne:_.lon11teilu'r
kitrifi{6fl,rri'u virorir.rtarerfissvLrsnusv6nfi':-r!'rvru'r trvrurd'r6nuts
nu Lnlt?o
v't?vo1q1tEi 4 : v
M rd d v 4 U,Y !,t?1u1 n ^
'a 6r u
t-.1 s Ft [:J Lfl 6.t tn fl e nut?1q{ Ltfl n |tfl v In ttn v t]-l rer1il fr'ortrl Lrfl n !1fl v re n r n 1 u ur fr rrl#ffi{l nr r r
Q 4 n r.r n 1 L?1 iar E fr 4n 1#nnud'n uri.i r n r s "[fr a fr ri r uupr n nr ci oTao qi triki lar 4 n r a u6'r rar rS q Q n
6 n 116'r fi r r s rtul .i liu r
Br { n r rar vi ruvfi r fiufi { nr ar,r d'r.r ni uo r.i'rt rar n r oGYvrdarvdohY14 l qvrLfi"l rd?srrneilur_llnrunornu iltprlrn.rLl/nornu r?rilr N n'rr?'tLil
n,r r eril r Frdu d'r ldsr iar fi n a n lds r iar ff nl 6 su,* r. r"r#urar fftrl er
16rr,rd'r Frel:Jilenud'{ r?'rnnelxJilxn r?rqnx1}Jr6:-L mrqnrrril:lQn t
rd o uq r n pqr tna {r{ strl rilupr lr il u'r r?'r n reil ur u6'r rm fro ur r nrQ n tm nr6 n u6'r
flaurr 4a nvru'r uartritfr us n uri rarl#n fr riruupr s n^io qQ n u6'r fi'tJ 4
pr n vr ur ufrl fr :r r pr6 n lru ur fu rfi pr :iu rfi erfi luu fu tfi nr fi n r s reT ff fro utri qE
d a 6t ,, V tvl , o 6 d
vtn1fl tolsFrtlluzuElout?'t Let LPlttun vot?'tvntFlt.tvrL?'til1nn:JusvLLflnfl E ,,
ro{ lTu lrfl nrt os fu losTn fl .ffnTuffi .ffuriu ril ur{,r uzu n vi r un o .lt,i'r 4 :
,6t4,
fl o{Y ?vvvrf tq 1 t]-lu t?o.lvr''}vl't u I
MffiMWd ffi&
ur.ruilrllvtat€Nv nltrrLu,)n',atn41fr6f,gg'tu ntnnqufiuamtailfiii I UU
ttlttrlalor for Phra Ajahn : The feelings (vedana)and the mind
f r,iffrrl nrrr rrol llrt-' same thing, thus we can differentiate between them.
Flul wc rLr trol irrtentionally do so. When we are observing the body,
w:i qlrurrkl lrr: lully attentive to the body. When we are being mindful
uf llru l,,rly, :;r)e it as simply just the body. Use mindfulness to
urirlprrrtrl,rk: r;lcarly and fully, not switching between the body and the
ntlrrrl llr' rrrrrrrl and then the body. We shift our awareness when it
her lrrrt',, r rrrr:r;rl, for instance, we are meditating with the word Buddho
€rrrl rrfl.r ,rwlrrlr: the body is in a lot of pain - back pain is very bad.
Wlrr rl tl rnr rh I wc do? lf we don't observe the feeling of pain in our backs,
wn wtll ',oot| { lr;ulge our posture, moving this way and that. Therefore,
til.r r rqri'r rr r r rr rr lhrlness to be aware of the feeling of pain. We observe
llm ;rirrrr l r r )ut lritr;ks; we note the unpleasant feeling of pain. We shift
ililt rtwril'ilr:,:; lrom the body to the feelings. We are mindful of the
fnnlrrrl;,. ,rrrrl llrr:rr we lookwithin and become mindfulof the mind. We
nn nrrrrrlftrl oI llrc mind, then we are mindful of the feelings. We are
n,,l 'irltr,rr,rtrrrr;,rlifferentiating, butweuseourmindfulnesstoobserve
llx. rrrrrrl llrr.rr olrserve the feelings. We observe the feelings, then we
,,lr;,r,rv* llrr,rrrrnd. Where do the feelings arise? lf they arise in the
l',ly yy. lrrrrroll'attention to the body. Use the mind to be aware of
tlrr, l,.,ly lrrrl wc do not separate anything. When we have practiced
rr, r111, 1rlru, r:;1, lrracticed in the right manner, they will separate on their
, ,n,r i ttr,,y wrll :;r:;larate automatically. That is the result of our practice.
,ii, nrrr'.1 lry rl otrt. Lord Buddha's Dhamma challenges us.
&stu€dffiffi&ffi
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![56 | A Onanma Discourse on The Four Founclations of Mindfutness and Liberation from Suffering
yrf, so1q1f, ci : vi rurfrT ls#otil rirvj rutil rfrr'[s rers vfl n d'r o d x'Lri4 r
o r.i x rar q urir ler 4bi'lu l 4 urir ra5n ufrr rar r r 4 q r unr t l fl16'1u il B tl.r urr
, U t hil Y , U9)1 v v U t
rrn,r Lrl ElJx Fl 4 LFt LlrrJ Efl e n rrne r?'r 4 un ?. Ln Lulr E rrn ? rrnx t?1 111 41'r f)
v
rdYtl4r ,Vhl^, illunO{ Fgr {Fat'tOfl ',t.luttnQillun0{ Lll n teilu'l ttn'l no{fl ou L:l Fts Fl ttnl no
a'DovtuvvLvql-lXnanlfl tLnFll.inuno{aFrea Ls ouuFlontafll.l {s
Translator for Phra Ajahn : Do you understand? lf you don
understand, here is an example to help clarify. Can we look at the g
of water (Phra Ajahn is pointing to the glass on the table)?
looking at the glass, can we look at the red bag? After looking at
red bag, can we look at the bottle? After looking at the bottle, can
look at the glass? After looking at the glass, can we look at the bottle
Try to reflect on this example and then try to look at the feelings,
look within to see the mind, then look back at the body. The differen
is using the mind to look. This is an example.
v'rrso1q1?ci : lruu'rvr'r{"[s r?'] ro'r n fr ri rr.aun:.rrfi 6 n 6 n fi udvi
E ud G n E uir uvi rufr hi'ff'j r Eui'r r s^ n ar n vvi 1 ul#fd rQ n er nr v 6 nln envi't
{#,irG nTnao rvrervn,rrilln?fi rfl ufiBfl lornretos6 n nrmarTnn riluffisro'r
r o.rQ n 6 n ar nr v d'uu r ril uffi s r o r n r ar osG n L?'r to 1 fl il ru r lil u rin :Jru ru AE ,
a fi dl rJ dr-u ry v n fr d'r rJ drg ry ril a rn o :-r ri'u rfr .r Lil ufl ry ry r ril u:ft; rg r fi u
yl d o, 9' U t4 4 4 v d 4 V tU, V d d
vrr?'r LT4 n1r31Ler?.rrFl?o{r.roneuL?'rsvL??4n{f 3?1J Lil Ln nefltu4vrt?'lu
z3 aJo Uv r d U d Y UY t o d
s.tu Lo n'l dL ??n fl ??l.t Ln t?'11 Flo u't'tunu Lvl fl v.t ttne Lnil 3v 1fl fl uu 1 n
Translator to, pfrm Ajahn : For mental feelings, we use mindfu
to observe the mind. When the mind is pleased, know that the mind
Meffi€d%ffiffi
nauilryutoeaxvslllLu'tn1nlu1frililgg'tun'tawqwfiuasa.rlrJfitifr i Ut
lrlenrer I Wlrr:rr the mind is displeased, know that the mind is OispteaseO.
Wlrprr hr';l ,rrises in your mind, know that lust has arisen in your mind.
wlIrrr ,1ilrlr)1 itrises in your mind, know that anger has arisen in your
rntrrrl lrrr,urse anger is an expression of the mind. Greed is an
F:rlrlt:ri'.r{rrrolthe mind. Lust, craving are expressions of the mind. We
Ih;r wl' to observe, use wisdom and clear comprehension:
rrilrtrlhthrr,:,:; :rnd clear comprehension together form wisdom. lt is a
Irrl,ir I'rrrrlul wisdom thatwe use to observe. lf we don't have this
nlrtltly llrr', r:rlripment, we cannot attain insight. Because we have
(nrrrrr llrrlrrr,,,:;, r:lear comprehension, wisdom), therefore we may attain
tnailllrl llrr: Ilrai people listening here will benefit greatly from this
fi. I rli tl t, ll lr ll I
. i Gu
ilr?= Fr t r ',r'r ri'rnyinrrrdt 4tfidn*ni,it4l tri}lra'rtrlir.i'rrar4l rir
,, '1,.,. 'a,r Au,,,r q!'X ,;'r'irr,,'rr'riod'ruurrfrpr 6'rgrumfrtilrflr'LsL?oriuairfrrartnsrlaios
,! rn ,<! h ,d
r i'rriaynrfr'ruraroqj6or trififis:-r tilfi1nrn:: nrerJfrffi
r ri'i'r r d'ruur iluilruutlfrmr fr fiuvr nfl fr ilyfruuttrilfr rar q
Irnrrql;rtor lor Phra Ajahn : We look at happiness, it is simply
rr= 11 ,1 ,s1r,, , , Wc irre not to attach and think that "we are happy". lf we
.rtt,r, l, llrrrrl'rrrry lhat we are happy, that means that craving has already
, r r r.r r I lr :r . 11 ;1;1; we don't undefStand theSe mattefS, we allOw them tO
ri rr;ir,1r i
'1111111y1191y. We accumulate cravings continuously, with no
r-r.t r',' , r.,;1;;;lisln. We practice Dhamma so that we can restrain
, , , r ,r r' | {,r, r{ lt(:ittc craving, so that we can be free from suffering. lf we
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![58 | A anamma Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffering ,titu'ilruutns6ux tl13J0f ru??i'ltair,t"rd6#girzu mFtvrlurttt"evn'tenl8ri6 i tn
ltE+B rl r1 ii r,i lr.rsvfi o{t?fl 1ilff nler viruqvfi alr,l1a1ufr F}'t?.t vi'tusvfi o
llrrrr ,rr.,,,,,|,,r lnfiFnr.r firviru#{lsro1tilLlfr:j6n1}rdyi'rusvvtu4n:fl16'
tlettrlalrr lor Phra Ajahn : Whether you are a follower of Vajrayana
Flrrrlrllrt-.rrr , r lollower of Mahdydna Buddhism, a follower of Hlnaydna
ut I l t'r.rr , rrl r lluddhism, if you diligently practice in this way, you will
Ire ltl rlr,rlr.r I lrorn suffering.
Utlt !t I l( )N 3
Aurllerrr:c I lr;rnk you very much for very enlightening talks. I have a
rilrr:rli,rr I ,rlwrrys get confused and find it very difficult to separate
ntin,l ilrl ',r.n:;cs. Now lthinkthis is the right momentfor my question,
hrrrl; ',1,11r,lrrrrlr;rrcstion, and that is, would the senses be responsible
fr rr tlrl 1,, rr rr rrr cllcct or would both the mind and senses be responsible
flr llr,' l,,rrnrtr t:f [cct. As we have been informed here, the senses are
irrf,rrrurrrlllrr,rrrirrd to make decisions about bad and good and then
tlr' rrrrrr,ll',r,,r:tl on its decision, leads the senses to take up certain
.i, t,,,,, , .rrrrl llrr:rr that generates karmic effects. ls it the mind or the
:'erif t:.f : , tlr. rt I rr ,;rr the fruits of karma, of good karma and bad karma?
' i l;r,=i rr r r rr yi r " rii'r-rror-iv?vqrudrr,li:-rn'l?r??alfloeelddlrn 2lfi
,, L |; i r,,il,r,t:j:I,r,ilnhJoon?yu.i1{ Gn liny o1fl Fruy fi drnrildoflrn
, , ,1 ,1Ii'1, 1 ,i:t;n.ixQnflo'ttiFluy zun1o{n??xJ"[nedo{f,:L hiorgnuv
, , r r, r'irr'r 'n lri?rJ? oejl.itliuorflnuv iLitr6'rfir,ir"l#6nd'erfiulq
,, I r i, i r r,<rii",r 116'r zu ntosn aelflln e riluriirL I
can eradicate craving (tanhd), we will be liberated from su
lf we cannot eradicate craving, we will continue to drift in the sea
suffering.
d A 6 v ^ hrd vl?uo1q1?Et : tltnonnltnnuofl txiln'tNLnon 1 Ft']il'tt.t 2 n1n1[]
ori'r.rtrn
Translator for Phra Ajahn : There is just a little time left for ma
1 or 2 questions at most.
dtA'-^uyvde,.
rrr ruo 1 q'r ?e , : vi r ufr Fr'.r'Ls ld.i u6'Q r{r'[q udq fr fi otil ril uria rJ fr ffi 1fr' rvr 4 v 6|
^d O q
^cd
14 I v q 6 v 6 ,
n milelu rfl ui6 n r alnr s u d'n n aar r r fr fi 6 o trl ey (:-L pr l r1 n dluri'r 1o til,j r
ddoot'
u?o'Lnr aq y rfiurruxl A dur reruylr.auff nr I a r nur1rzuff n I ;.t Frux 1 AR
"[n fi pr r r ro 146 :-J fr rifr r o'r v ?yv y] fi ri'r trJ rJ fr ffi u6'r aySr d':-r 4 n fl fr ru fi o
rl'uri'.r il I n 1il d r niry.i r vi 1 il rfl ufl ufl 1 fi n r a urtnr 1 rr1 ro l'lilil ?yv q"fr il;
Fi'ril16' ,*r'.trurru-rflo.r?ryyvr0r4r r:luomryr?su5r,rd'nto,ir'??rlfl1A , ood 61nn tlllnnu
Translator for Phra Ajahn : Those of you who are listening
and understand, can practice according to the method a
because this method is a natural way of ending suffering in the
You or anyone, from any country any social standing, any
who takes the practice taught by Lord Buddha and puts it into practi
can all extinguish suffering. Regardless of your nationality or relig
you can practice this method, because Lord Buddha's Dhamma is
natural and universal principle in this world.
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t'l} {ffi' @ffiM# ffi& ituw# wMffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-31-320.jpg)
![60 j^
A Dhu*,no Drscourse an The Faur Fauncjatians af Mindfulness an(! I-iberatian from Suffering , t r l t tt L,i t li..i liut: nl* uu'tynnul"t&frff g1ta nfr nq:r,rt &fl*fi'r ail 8*A i 61
r r'r'r,r't,( r,t,f't lt Fl l.i fl 1 fl nuv Lfl ufr{fsi fu inrr r r 16r :-h nr virh fi s
,, ,r ,:rL/L/r1'ltA'o{frnra i'unolornr4fiufr'n3roqjfils viru
, r,,,r,r',.rtjyj"ls naaryfi"lsfiu[unv6.ifinrfl rir"[svirutrid
1,',., 1.r,pj' r'r,r ii''lr trirryoq y rfi nr lfl urr4uffi s v rfr n tfl udn'j' rxfi
, r r r r l r,u,r'd:inru rrrifi1"[syirudvi'runriiJulr4uf viruqvrflu
i l r r r,r, /l ti'yi 1 us y ufl uil ?y l.J yi'tus y ul urnr avo er.l'ur{'
l,,rri.t rt'r l'r l)lrra Ajahn : The cause is not the body. The true
!,ri i tlr. rrrrrrrl. Do you Understand the meaning of the word
! . I l i, r . rr r:;c is in the mind. Because the mind exists, therefore
i ' , i , .r,1 , ll we act in unpleasant ways, we will have an
. , rr;i l', ,,!y ll your mind is depraved, not good enough to be born
' ir i ,'u i{ I, you will be born in the animal realm, or sometimes
,i ' lrilrrrlly r;hosts or demon realms. But if your mind iS
y,rr will be become a human, a deva, a Brahma, an
',, irvlro lras attained Nibbana).
,, r r, I J,r r t,,r r i th n rrriffu"[#zunlrfi nru wl?1v'i1firur n rtrt.ifi
' r r I r r,i l r r:r ruu{ufrr ff s y rfl pr tilud'n{ rilar v"[skfi nrualr]F qc
r i i r r,1i r,,r :: ; diortrl rfludn{ ur6',r uar fr rdo ntritA'firvi r n ??ero si r.t
, i r rr ,''. r r rlr ril'orlrrrurilupi"r rfriln???.r to1t6 nilL"[nfivitucT't ,,
r r r i r r,i ! ?,(r'ur r r,r' FrTo fl fr utfi r oil ryrrud"lfl ufl unttuv tfr lnaat
i , I q r t1 I ' Ir rl ! rrr'ttld.lhlfl[fiU{1Ut?'lLU?ytlyL']nf mO1 tl-i
y{tvo1q1?fl d
: 6t yv <J ^
q r vd n r:_lury ?L t1l}.t't ttFl w u.t yv! zu tFl fJ? ty! ?1 q Fl n ?3?t4 no f.i
v
34^qY^rt6^
In nlus 1 na n t1Ju4 rt6 Fhly q n n ??il Lo.i rLl.t ttail1{ n.ta n ???t fl si n il r.i
6^ y v1 fut, 4 t1 tr1 y Y n???tnsn nuFt'tuttn.tttdFt'inlfln??:l LtJ tFl ttdn{eqn??8.t HJ LFI til?1ysyu,
n a?l.ru no d rrQ n rilufrfu rus.J't n u LA rJ qq r uri o ej r d il.j rG n ri ifl uo'r u n uy 6
rluru Fruy mr?o{ rio6o"ls
Translator for Phra Ajahn : The mind, just the mind, is responsibl
for karma, because all action starts with the mind. the mind is the
that acts. Even with bodily karma or verbal karma, it is the action
mind. A dead body cannot create any bodily karma or verbal ka
Therefore all karma is borne by the mind. But remember that
mind is also one of the six senses.
Audience : ln that case I have another question. We say that if we a
beautiful it is because of the karmic effect; if we are not beautiful, it i
because of the karmic effect. Likewise if we have pain, we say it i
because of the karmic effect; if we have certain disease, we say it
because of the karmic effect. Now the mind is different: pain is bei
felt by the senses how does one explain that?
du3^
v{t301q1f,8t : :_lruy'tilptil1n
Translator for Phra Ajahn : This is a very good problem.
Yt
urjn : fir riluniuriuzu lfl o n'r I .ltl l.t rfr I rfr rir rer fi a:1fi I ri lvl ?.r y rilur.J n
n ??il d fi grJfi lrk u ff w'r :r y rfl uzu ntor n eertri 6 rar r6:-Lrh rr rer fi Tanr fi
de"+;tt-rg s'r,r&
s4l 'im fq.l' l
'{o ';;nffid;T.'Wffiffi
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![ri
i bl rt A Dhamna tiscourse an The Four Faundations af Mindfulness and Liberatian fran Suffering
Translator for Phra Ajahn : The results come from the mind, but
appear in the body, because if they do not have sufficient qualities
be born as a human being, they will be reborn in the animal
Because the mind does not have sufficient characteristics to be
human, they will have to be reborn as animals. And we cannot
if we have created karma (kamma),there is clinging (updddna),whi
preserves the karma. So long as you have not attained the
eradication of all defilements, this clinging is the vessel which
all your karma, waiting to affect you and assault you in the future.
Tr?va1q1rec : Y t ,^ , L rs n i{vi run r rur tt6'ra nlorvi rua.:rvirun r fl tillu1 14 16
{uviru'trJliluvmvve.1r?.roqjrulnnvrrrvv?1rr.r rv!e.'rvavlt rvreryn^nqoryi
r or vi'r u q rua r ffi n r fl "[uQ n I o r vi r u t! q v rir zu n'Lr]'vi r utrl rfi pr ril uTrju ril
ui 4 , .^.2^,^.:-._A-t-- v .y --., i 6, o y tlr 8.J o uo fl 1.i v! f v? Tt n rs r a e.t fl vr vt r ufl r a Sr w r ail o q vt r ufi 6'o.l li r q r_u :i
viT rrri:irr vir n aerTriurirg,i r n eerfi :irr 15 rfr Br n r a 1 rfl unrurirt rilud
l,j 't{ dt v dv c e, q q tv 6t , 6t y 6t 6t U t Ll-i U6 Fi ? n e rn nL l.i Ft r Lll ry:_t x rt] u{rr rilufl r riiuun rfjuo yteyr r
r,lrnr rilurr4rgfrilurvrrnrrriluouvrfr:luvraueryiruriJuurpr nvtrrrFfrrr,rn
''lLrwtnrexv n'tluuzynnlfildililgg'ru ntnnrlwfiuazazntlfizii { U,
il?eRrhl,,r lor Phra Ajahn : Sometimes you are meditating and your
ffilnrl tn h,rrrr;r rrl ll you were to die at that moment, you would be reborn
Et *r llrirlrlr,r rrr lhe Brahma world. Why is this so? lt is so because
ynlnnrn' I r', ',r.rr:lx) and pure; you would go to the Brahma world, which
Ir d plr, , rrrr I lrr:;rr;eful realm. Sometimes you cultivate your mind using
lhe rrlrlrrr l'. rrl ;rlrsorption of the formless spheres @rApajhdna),you
*nrhl lr, lrltrr rrr thc realm of the Brahmas in the formless planes, with
rrtrly rrurl (r/,r/n,r) lrnd no form (Apa). Such things also exists. ltarises
lfeurr rr'r' , rl llrr. rr rirr<l; the habitual conduct, characteristics and qualities
ttlllrnr v,rur nnt(|, which propel you to be born as this and that.
Htlrrtllr ! , | ,r r I I Irrldha, before he reached Enlightenment, in the time
tvli;rrr lr' w.r', r;lrll developing the perfections (pdramf, he had to do
glrrrl llrn'1,, ,ul(l lrad things, creating this karma or that karma. So he
Wda l*rrrr.rrrrl lrc rlied, was born and died, sometimes as a human,
€lnr*lirrrr:',,r,;rrritnimal, an elephant, a horse, a bird. He was born
ir,rll '.,,r1,, 'l tcalrns; he was born as a human, a deva, Lord of the
l15:r,:r,, .r ltr.rlrrrr;r, he was reborn in all these realms. All of these
s:ri;,11:1rr r:,',llsll1r1j and were formed according to the actions of his
r,rrr,t tl wi., urrlt)mplate this we will not have doubts. Especially if we
,lr='li, rtr. ,'ur,,r:lvos to meditation, mental development, we will see
r tr..rri, rlr,rt tlrr:r rs truly the principle of causes and consequences.
seffi@ +*G$*** 1'# ,H.", ".i,*
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![I b4 ! A Dhanma Discourse on The Four Foundations of Mindfutness and Liberation from Suffering ,tttri'lrrutntrxv nl;lttu')n1nlv1'd6ilggtu mnvtrllt}uavn'tnilrt1ii i UU
TTanrhlr,, lor Phra Ajahn : Phra Ajahn would like to offer this
€ftlrnrlrrrrily kr cx[)ress your opinion on the talk today, lf Her Royal
Hlglrrr,',,', woultl bc the one to conclude, it would be very good.
Hilll I'r tnr r:.,., Kesang Wangmo : I would just like to thankAjahn for
i-nllllrrr; lr,'t,',rrrtl tliving uS these teaChings.
t{ nrtit r (iul',r,r) : iilrrrtototLvavqrufivituv!?vo'ts't?tilrfifirrnv:-rr'l#
Fl ltr lrir'r r, rrI t.r.tl1 l'1,,!'.llll,li'l
its+ rr rr r',r'i irr"l'l 'r 'nn"lq LtnvrooqTllvtu'tti':lqnl viru ufiolon'ldil#'l
1 ,l!. e2 a oi v ti riirr" ,, , rrr r: lrqylvtfit]duylulnuon w!0lo'.]fi??tlyfl0.l1?y4ylf'1q1il1
r 1,,, ', ! i r, r,,rrir::'|,'/r'y,.tlrrrer#tunrsld'fiu1frfrt rortrlrilurnr?o.t?v$rd'L
=, l, ", ii ". - y,!-o tlrrirt' ,, 'r, '- - 'rlr r'rli I,r'rt,flu{ln}.lLtlvtttQ[qlostar w?']yTnnuuullQ{Fll'lu
. , G ! e2 Y- t/-. d
Fl r! !i , ,, , !rii r r{.1,1 irliiiilllii"llO.lV?yl,lylfltq1qllFll.l1wOX.l'lFlll?'y.lllPl:-lnO{4n1
Iuii , i ,,ii r,,r 'lrr'ri,{rq,i o'tniln1v6.irod1uxfloead'ghlnrrYlvirufi'tllnrtl
, rl i,,,,,,, i r ri|rrl r r.,{r.lt6sil?y.ffgfnl vlrvtdroa"ri'r |Lnyy?yll?tJ
, ', ' rr 'i rr,r r.il'r,uinrro.rdr6sv?vd'sEnrfi'hXrfiflefiilrtilu{rir rflu
,i' i, ir :,- rirrr r'/t ll/d'ru1il,ro??nflrnralilrt:-hJarvlqfirJfr:i6rfioriJuull
, i,
'
,r r'lr ,rri i rr"lrli'yrqnurtrihlfior:1ufrorlavvrqfrrflu{arJfrffi srn
,,,'i,r. l,ril^,lt,irrdirGlrdlrn'- rulLrd u6'rfisln{ivtl.tt?t'tuu
Ir:rr*,l,rt.r kx Phra Ajahn : Phra Ajahn is happy and pleased and
,.:r i,,,, r,,rrtlr r.v{)r}ort€ here. lf there is a chance in the future, we will
=.t,t.,,t ,,n tlrr l)luunma together again, to clarify and expound the
1r1,,r,,,,,, i ,,1 | orrl litddha, so as to eliminate Suffering in your hearts,
d t Y oe, a
v{ f, vo1q1 ?el : yi r uri'l u n'r s'[r]'nr I r I du"Lq oaat yl r n fit yi r un utll r?o
o'r Fr r.J'rn 1v fi q y n olt:j r?o a-l ttri rn E] r? n1 xJ1 116'.1 5 u1fi lo el fr lufi r-l
Y t rA ri o u ,j
n 1 il 1 Un 1 3.J Lll rr0 fl .1 0't Fl [.t.] fl s y Ft o L Lil rao fl -l
Translator for Phra Ajahn : You all have great interest in
Dhamma. If you continue to ask questions, Phra Ajahn will continue
answer, But we are now 5 minutes past the time limit. Please ag
here on whether you will continue asking questions in which case
Ajahn will continue answering
da-te
ltt ?uo1 q1f, Et : w ar yo't Ft r.l R.t v v! olq I r nfi vi r urfi'{ r,l n r fl fi n,t.t ?.t 6 u
n ??l.r y r6',t ro r1:-J ril ufrorlfr ffi
Translator for Phra Ajahn : because Phra Ajahn is very pleased
you are all interested in the Dhamma and will use it in your
ymso''ts'lf, gdU a:{'9 ddo 6i'rs ysr vi ru{fr rfl l an viru"Lprr_Jar en n qrJ zu ntun l ?f,.i n?:
"[un r enunul r ?fl] y rfi'o rfl un 1 ?d eil il n ai ri'uf,r To n r ndfr lo rfi ru1fr q r n qg
Lt1 fi il o s yd l Fl e ? tiri n n 1 Ln fl !.] n 1 N'11/ n I s ur fi rrfr'e
Translator for Phra Ajahn : lf there is any distinguished guest
would like to make a closing statement to conclude the Dha
discourse, to summarize what has be discussed here today, you a
welcome to do so. After that, we will conclude.
vr asar qr aei : rtj erTo n r a1fr rn fl n n a ailtfr' hXnr r r r F n nnu rfi s r ri'r 6o qq
Y 6l €t | 6 d
n 1 riluy! ?yo.l Flvt 1ud ?lJ to{ nq y Ft 111 n
0 lLfr .J' Ci MffiM- d;y*ffiM @ffiffi&ffi](https://image.slidesharecdn.com/random-141022195419-conversion-gate02/85/The-Four-foundations-of-Mindfulness-and-Liberation-form-Suffering-34-320.jpg)
![66 $ n nnur*^ Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffeing
like clear, coolwaters, that bathe our hearts. Because all beings
to be happy, wish to develop and progress, the Dhamma of L
Buddha is here to extinguish the suffering in the hearts of
beings, of sentient beings. Phra Ajahn would like to wish success
and bless everyone, especially Her Majesty the Royal Grand
His Majesty the King and all the Royal Family of Bhutan, and to
Royal Highness Princess Ashi Kesang Wangmo, daughter of
Royal Grandmother, who has honored us with Her presence
today to lead all of you in listening to the Dhamma, to take
Dhamma to practice and to be an example for all of us in the practi
Now, Phra Ajahn will give a blessing in the Pali language and this
conclude the talk.
u?sa'rq1?er : ro:-.rnor1#l4rrzf rviruriou
Translator for Phra Ajahn : First Phra Ajahn will give a gift
Her Royal Highness Princess Ashi Kesang Wangmo Wangchuck.
,
iltvarslael : ns"Lsit-lila ofiaai,rulru l#rl'rfrerr il'r?Fn r-ldr nrg q90q
v^dv^frttv,ddtt
:J??V11?:9]t?Vn:gFr?u V?vlJlrln19n?flflO.t11?vtytfinnrull0.l!?'rzuyrvr1u! 99 A {dJ {
! ^ ! u ' hr^ uru ' t
a n v rfr oqr fr lfr o:irurfi or oqfqis rt d ru:-L rufi rerl6'Eu1frflro eenoeerfl rfi o vtrv
vi rufi'.mn r slfrrrouTruvrur:r ru fi'r rer rar fi tfrr ru ufi rfi ur rd n d'{tsa q qq qa I
airurrutrl
Translator for Phra Ajahn : Receive the blessings and share
meritswith yourfatherand mother, grandparents, ancestors, past ki
the Kings of Bhutan who have made many sacrifices for the cou
gltl irrra' ai.i ,. .', t,t tt,tttilt.t,tu uittlv n'1Nttu')n1nnw1&6f,ggtu n'tanr1wfiua*atatJfitifr i Ut
!filrs flrp rrrrrrl:; you have gained from listening to the Ohutt, f,.r.
!€ ltral llrcy wrll irll rejoice in your merits, and your merits will be even
tErler l,rrnr.rrtrtr;tte on sharing the merits.
drq ilpn t'1 r'rrr[unT lt-iunrl41il1a
Fhtn A;nlrrr r lrillts a blessing in Pali
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![68 l, A Dhu**u Discourse on The Four Faundatistls of Mindfulness and llberatrbn froni Suffurlng
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Venerable Phra Ajahn Bunmee is a senior disciple of the renowned meditation
the late Venerable Luangta Maha Bua Yannbsampanno of Wat Pah Baan Taad
Wat Phu Sang ko in Udon Thani province of north-eastern Thailand,
Venerable Phra Ajahn Bunmee was born in 1948 and ordained as a monk in
Theravada Buddhist traditlon in 1968, at the age of 20 years. He studied
Dhamma-Vinaya and learned Tranquility Meditation and lnsight Meditation
Venerable Luangta Maha Bua (whose name means Great Lotus), observing
monastic discipline and training for the ending of all defilemenis. His training
practice in the Thai forest tradition have focused on ihe Four Noble Truths, the
Eightfold Path, and the Four Foundations of Mindfulness. lt is the training of the mind
uproot cravings and attachments, and realize the freedom of Nirvanna. Through
practice of the Moral Precepts (Sl/a), Tranquility Meditation (Samadhi) and
f annQ , the goal can be achieved. One of the keys to developing Wisdom, to
the true nature of all existence as transient, suffering and non-self, is the F
Foundations of Mindfulness, a practice Lord Buddha called the primary path..The F
Foundations of Mindfulness is a direci practice, accessible and visible in the here
now. Practicing mindfulness of the body, feelings, mind and mind-objects, dimini
suffering in the present moment, and also leads to the ultimate wisdom for the
of all suffering and the ending of death and rebirth.
Venerable Phra Ajahn Bunmee has resided at Wat Pah Satha Tawai (Wat
Tao - Turtle Cave Monastery) since 1995 when Venerable Luangta Maha Bua asked hi
to come oversee ihe construction of the new forest temple on 30 rai of donated
The temple had since grown to over 3200 rai (1280 acres) of abundant forests with
well-established communiiy of forest monks practicing in the monastic discipline,
his guidance. His great compassion and deep wisdom have brought light a
insight to many followers on the path in search of Liberation.
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Uploaded byThanatip Chankong
มหาสติปัฏฐานภาคทฤษฎีและปฏิบัติ The Four foundations of Mindfulness and Liberation form Suffering
The document contains a transcription of a dhamma discourse delivered by Phra Ajahn Bunmee Dhammarato on 'the four foundations of mindfulness and liberation from suffering' at the Nehru-Wangchuck Cultural Center in Bhutan on June 20, 2014. It includes acknowledgments to key figures involved in the event, recognition of the royal family, and an emphasis on the importance of practicing dhamma to alleviate suffering. The translation aims to provide a complete understanding of the original teachings presented during the talk.
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มหาสติปัฏฐานภาคทฤษฎีและปฏิบัติ The Four foundations of Mindfulness and Liberation form Suffering
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- 2. ernilnil1i1... fl?vo'rsraeiilrufi fiililrla(n?vnn;ilri; ru vrarar{r".:anlnulnr-aB rfto.:r,irla lrrrvrangru iufi rg finurau zssz prJnrrre-nfirviloerLi'?-ilfleserqilrufl?va!rgins"]n ailrfisr'{esdsEnrr{rofi unqrr ltrou i*rqn lLr,ilsrrorrurn-nan6ru lou"rphotogruphofPhraAjahn"rn.""orlu*."ratoat UgyenpalriPalaceinParo,Bhutanonrglune20l4, reprinted here with permission from Her Majesty Ashi Kesang Choeden Wangchuck, The Royal Grandmother of Bhutan. s 'r'&3 l,t $fr €& *, - ,l s _F"c,% '*1"-" $&i @ ffidk#ffi THE FOUR FOUNDATIONS OF MINDFULNESS AND LIBERATION FROM SUFFERING Phra Ajahn Bunmee Dhammarato Abbot of Wat Pah Satha Tawai, Udon Thani, Thailand l-{*ld at th* hlehru-Wangehuuk Cultural *snter, T hrnnphu. Bhutan ?ft June 3$'tr4 _---- .s^ C>-.---..----* u 55 €r1 €r un tsd uvr xJ1 n1 N - na u flru u1 fi ?f rJ v Fr1 3J Lru? yr1.l a.r u'rd fi flggl uR1 n il qufr ura rnr n rJfr uT <rda<r [afl ?I?uo1s1?fl ilq sru 3J fi 3J 3Jf,lFt ,U r4r o r r r a {pr d'r rt f,vr nr n m s ({rr ri r ui r ) d r r nuuo.: 6o or mouuo-r{Qta 4'{u{nq nraorfl ilaylyr atvrt ru nuf{prurmil uuaf-{{r n rfi orfr rrj r.l avlrn nnnru g g q ! qdJ -i '11J1{ iqo 3.JqU'ltiU 91.f1. kreecd ,fl*#, * {, -#@ $€ *+; st -=€ @-W*sFP $,e S"-' il 6}} f(:
- 3. A Note fromthe Translator This book is a transcription of the Dhamma discourse by Phra Ajahn Bunmee Dhammarato on "The Four Foundations of Mindfulness and Liberation from Suffering" held at the Nehru-Wangchuck Cultural Center in Thimphu on June 20, 2014. The live talk was given in Thai and translated on the spot into English for the audience, however, the translator would like to present a better and more complete translation of the Dhamma taught by Phra Ajahn Bunmee on that day, hence the English translation has been entirely revised for this book. The use of Pali terms during the talk has been reflected in the translation, however, with less frequency than in the original talk. Pali words are in brown, usually in brackets when first appearing in the translation and sometimes not repeated for the sake of ease of reading. ln some instances however, the Pali word is repeated, or written first, for emphasis. Phra Brahmagunabhorn's (P.A. Payutto) Dictionary of Buddhism was used as a reference for the English spelling of the Pali words and the tables in Thai and English which were added to the text. To Her Majesty Ashi Kesang Choeden Wangchuck, The Royal Grandmother of Bhutan, whose great benevolence was extended to us to share the Dhamma in Bhutan, and to Her Royrl Highness Princess Ashi Kesang Wangmo Wangchuck whose compassion and kindness made possible this talk, we are all most grateful. Through the blessings of the Triple Gems, may all who have contributed to this gift of Dhamma and all sentient beings be happy, be well and free from suffering. May all beings attain the ultimate peace and freedom of Nibbdna. Sirithorn Rutnin 31 July 2014 Bangkok
- 4. q I ODhannna Discourse on l lxt I'txu f oundatiotts of MinrJfulness and Liberalion hom Suffenng l,l tJ1 8t tl,t Ft q'r n fiurln q{ v4 ' dd r,lut d o rai I u tiJ iln 1 ?n o n n e 1 eJ n 1 3! ??fl,t t J tto y 6 uyi ul n 1 il - Ft o u :J6x u -t fi f ?l.t y Fllrr uueil 1.i N1r1 6 a:lgerun r nrr qufi run v n r nrrJfr ffi Tn fl il eyar s 1 af qryfi n4rlelrr (nrvlaftrtijru 4uf{munaalrugf - {tqn rfio.:firrj rJevrvrn4gru 4'-! $]Oeuil 20 l.JnU1flU 2557 v6u, ffiin 1 ?! ?rt'r us y rfl un l:J,rtvr u nr rl 4j rY:_L rt rLril n rfl un -r:r o l n q r* lfi o rl ayltr t fi o.i {rdrTn* ar ru uri {u:J n16'rir :-L vr *rl m r ufihL,fi " ; -M* ;t#r -; ; ^ .J urHrq-BrfrIrd rvl=orzugrrninerlvTomuIo.lilrvors1e€ir-irufi rflunaetyrru"luxn{r.l , 1lu d r r,r f,:-l n r e1fr d r n r r*r r r d"[ud r ril n n r u'r d'r n q u t fr',].ffn r*efi dr n r n ) fu o "ll r ,6 ' e lnrsu'r'[rlqyoei"Lurrrdr'[unrf,{ttrn unysvtrirJmnIdro'nrfianorInreunynrrnlu n r eci r u reil r yluL r { n erfl M tiu d d., o., rr. u. d o r q s yil ar n g #r rfi o rfl un r a niudr 9' hi'rrir ts vir fi n r aa v n n ni r n r ur r r 6 fi n r adr r 6.i s 1 n y s u-r iln ar vr u n n r a n f q9 qfLil ryllc n n eal Tn s y'l ?yt ?lra.J F] 6urn anf trJ. o. rJ q mTn ] frcsdrflnlun eyruurn ?m?nruluail r6sn eyd'rL0 n r ofr rnmr Tq mu f{tn q I '- - ray y{?yn?ruTlur4rr,r{r ofr rnqr.r {rTru i'tqn firt.,,u*urflu unvarir.rnrlu"l#fi n1?r??rrfl naetyTocrt ru rJavlvr ntqSru r o dr ur n q ruv,i ?y fi?f,nun f,fl d ru,r fl '[#v] nvi rufi fi d r ueo rlut rud m n o p, v, quarand'mdri'.nrnrsfi'r:Jrr finrcudqsq rfr.rn*.rnrrrrfiuvrnri 6o nayfrvrvrruruoru ffioe fmfru 31 n?nflneJ 2557 n?.i tyll"1 1tr'.trnrtt[dvdtty]nta'w.t - aauilryullttzus nlullu2nttuutaililggtu ntanqgfiuarntatlfifiA | 5 Presided over by : HRH Princess Ashi Kesang Wangmo Wangchuck of Bhutan rjesnrulu{1u : td'ruritafi tn{1{r ittil {tqn 9q lntroduction by: Mr. Malkit Chand, Director Nehru-Wangch uck Cultural Centre nri'rrrirrirTns : finunof fnfipi tru fr'dlueantMu{{wunnu tw{{tnn dqqs Your Royal HighnessAshi Kesang Wangmo Wangchuck, Dasho Paljore Dorji, distinguished guests, ladies and gentlemen. On behalf of Nehru-Wangchuck Cultural Center, I extend to you a warm welcome to this evening. We are privileged to have among us Venerable Phra Ajahn Bunmee Dhammarato. We feel honored by his presence in the center and more so by his talk on Dhamma: Four Foundations of Mindfulness and Liberation from Suffering. Once again, a very warm welcome to you. May I now request Dasho Paljore Dorjito kindly come and start the program? uiln : narrilrnevrrvr r4rurirofi tnqx {tTr {'ttn virunrrtt r{nqof nrof6 uln{filfiseF 4nrv!!qu rnv 4n'rvdn?4nviru luurrtor4uri tV {ru uo aer ruei-{{ s n n ?v zu il'ln ?fl o fr o uf,:-L vr n vi r u ufr r d s r ulud r 6 ufl tBr t.rt6' aqqg n I 1 il rrJ Fr Fr 1 o d 1{ d9{q s r n v! ?vo 1 s'r ?r"iL ru fi n r r aTn lun r ehi'nerr vlo r r vr i - aq y d cv ' X al rnulnLdnilfls1u 4 LLnv n1?vru4nlr 6u 4uflxzuufi??iluu{u n?vzurJtJ A 49 v t ' Ft'r'r rJ ,, fl uFt Fr o u?! il n fl u "Lun 1 r efl n o rB ru r upr rTtrdn q o f vi nr a fQ tti Br.l't u qd lunri{flfrrEr M#ffi€#kffi& ffiM "Wffir #%ffi@ffi
- 5. b^t I ADhamma Discourse onTheFourFoundalionsofMindfutnessandLiberationfromsuffeing Welcome Address by : Dasho Paljore Dorji, Adviser National Environment Commission tVvCtOvd6A nn1?Ftou?u [oEt : yl']un1lT1nsof noiq. i ,.s fi ilinm a'tffnt tun ruyn ??N n 1 ?At u,J n &o u uvi ffi ,t fr Your Royal Highness, I'd like to welcome Khun sirithorn and members of her family to Bhutan once again. Thank you very much for bringing a renowned meditation master in Venerable phra Ajahn Bunmee Dhammarato to give us a discourse. And I'd also rike to thank Mr. Malkit chand for welcoming us to the Nehru-wangchuck cultural center and for bridging gaps, not only between Bhutan and lndia, but also inviting Thailand to join this bridge. We look forward very much to this discourse. I welcome you all. uiln : n mr rlrnrvr 1il n ?vru:.r"[nr rlo fr'oui:r q ruffi nr rin vnr aor nr flrfi tfr :-rf4l r 4 ? Aur. u J 'r o ut_i ?y ril dqfl 1uo t{ yfl olo 'lpr'ur n n rrn rufr ^y :_L n {n ar q ru? rfr 6r un r a nrrulTnrflverornrafqryfi nr:reTn fi"[r]'nr,rrilH.rFrFr.rrrdpr.lnaar"lri'ri'r '_tU-q , J 4 ptuu Xy,X--, T1e4fl dva Lupr't vl.tu ?01oL oAur& rull no f ilni n qrunr 'L6rdo X, 4 n fr rfrlo a n.ru ! vrulr.:3 t, y v dv d =..- ru ryontlinl?rrolilrL.+-^.9-.--- lnrrrud:Jvfurio'udevu., irr:Jeyrilflqfl1u r rrny I a d zs y nOULnA il il t_... .V y y4 n{ a , ,3 1J7 LV ?r ?y ril d [il fl F],t rar d n I d il ^ d! uua f n :J :_t :J E un= fr s yld',rill n ret Y X ^ dy Fl ?.txJ tlnyfl uPl Ftou?:Jil nyl.tu qj'rrrJ n : fl o n ?1 L o'r r'.t uu. * rru r q r ad'lfr m n n 1 rrd n.i fi.??r rir s l4r ni v tt.,.,t'nt::trlnydlJl4lJtntx - aauilrtrtulfrtt*y nllLLu,ewcuulaililga'tu mauqwfitta*ntntlfitn | 7 r{ rvo1 s'r ?ei : ro?r-un aa :r rfis v! ayd'E fi n r n ay r{ra qjrir t or rJ av ril dq fl 'r u tu,'r,rrvrrreyrfinarrrd'4n1 yi?yo{ri'ornNnlv,rfin?'la.rfiu6fit6'l.rrrynfi'ee}ry t v v v^ ' i a dtt fl 'r N n n 1 { H u n n il tu r! {'t }J v! ? y r_x 1 Ft y! ? y Q.t Fl LFI ? e :t tll fl .i D ??il yfl o.i *l:v '/$ tJ tn qil ?Ydt lt l'l d l.lV!ilA LS'l Translation r Cr".,ing, to Her Majesty The Royal Grandmother of Bhutan, His Majesty The King of Bhutan, and all members of the Royal Family of Bhutan. Phra Ajahn is very happy to be here to give a Dhamma talk to the distinguished guests, including members of the Royal Family of Bhutan, who are here to listen to the teachings of Lord Buddha. d.r v v ' i-l d ea dr1,o ffr r rir 4 n 1 vi r ufr il nr e 1 il"ln 6'fr n d frr rYl vl rv4 il n fl 1 6u'] fi nn 1 il a uls 'l,r.lf trlfinurn??ilvrfiaro'rrutJervrqfi ,fiu,u',u',r-lfrrifi d'prunJnr n'rfl Q1s1 .r v i d vo 1,"'l IO.l FlQ !O{ wO ?y.lll Flllil nfl LilU'l LSfl 0.i nil"l Phra Ajahn is glad for everyone who is familiar with Buddhism, interested and keen to study the Dhamma, so as to practice the Dhamma, transforming the body, speech and mind and thereby extinguishing suffering in our own hearts and minds. '"iu'XuYorv yr qn, ur- an 1 il ?e il t{{ v r n uar (r,r dn (lu rU ?'t x.t li'.t v! ?y rU I fr yl ay r I dl o.l vrrvr4rodri'r rarfiTonrallv'lLilv:.J'tvFrFrgfi??r.ty6iri'ur{r rarlrvl:-Lrlyri'u ,;ir r d r ur q t o.r q rg rfl u mr6o r rd o r rl e v i. *, u', n#'r nlfr ru r nr.L rl y ri'u ffi#ffi€fu}ture& ffiM # ffi&ffi
- 6. U^i i ADhamma Discourse on The Four Foundatians ot Mindfulness and llberallon from Suf{ering Today we all have an opportunity to meet: you, the distinguished guests, including Royal relatives of His Majesty the King of Bhutan, and Phra Ajahn, so that everyone can share the Dhamma with each other. We meet through the power of the meiits, the virtues we have accumulated, which connect us, and present us with this opportunity to be here together. -X*-X<o n 1 ?q Fl f' ?rlJ ve uu n 1 ?y!.r fi ?rrJ y? uufl o n o Lo n 1 6 4 n q fl 6ilyl u't rHl t_t n u ro.r fi ufrr riu Lv ?'r yo 1 Fr il n r ntil'[ri nr ud'r nr er"[uifi or M rtu a uil un u:ir uuo n uri fi n o n rv1 nr q r o e er v 4' rl'ur{r n o t d'fr o fi pr rio ci r utrJ fi o rJ e; vr q fi :-l fr :i6 n r :r fi ??:.r yfl o.r dLr rfr sil eydil e.r r dl.r4vrn r4T Phra Ajahn would like the Dhamma talk today to be informal because Phra Ajahn is not so much a city person. He is from the country-side, but he can give a talk on the Dhamma, and share reflections that gan be applied to practicing the Dhamma of Lord Buddha. - ! v 6 - Xoru , r,r d'n n re r fr r0 1 :J'r q n q a n uyr ur ri'utu{ufl fi td' u ri u dn I o'l ru ra'r a n^ :1gg r u u-A6v-Y^e-i v].r 4 fl.itlluunnf'??tJyou?{']nry?l}Jyt{dilny[ny,]ld6u1oH Lul"lu ytt?'tsy il 1 r$ pl q fl ils n us.: d uyr ur un y rii Br lo n 1 d q Fl q a d uu ur d'u rin y ri'u"lulo n r a rl4r nol H_r The Dhamma principle which we will discuss today is the Four Fou ndations of M i ndfu I ness (M ah d- S ati p afth a n a Q. f his is an i m porta nt principle, incorporating tranquility meditation (samatha) and insight meditation (vipassand). Phra Ajahn will explain the principle and then allow some time for discussion afterwards. ffiffi ffiwd,'% ffiM !t' 'r tiu,Ln,j;dilvtu'tl'x - nauf,r^uu1*rrcil n1llLil'Jvnluwaililgalu nlnnrl.ufiuavnlnrlfru? { I -to4 r.iltr rr,rrnffqv4nr4afru,rd'nn'r?flo{dernvtLnvafl6durluttilo.wurafirlsSru vtv r.vrr" r::;r,ilunqu5fiur filrrntrll,r'rnvirufi'tunrst6'f utA'f,tflu:.Lrn ttrilr.l at r,,rirtlr'.rqvrrprrionrariutJerrrrqfi:-lfrdGnral frnvqnrluri.i:-l?ffirrnvlurri 4 u t, - ! tr^ j r il ulil s rTu o"Lri rfr n 1 u n e 1 Lr lfr r"ls I l'r i"r'i r..r a er n n n d rfr ? ufr Fr x f, We will begin with the concepts of tranquility meditation and insight rnr;ditation as they relate to the Four Foundations of Mindfulness, bccause these are basic concepts that you have heard a great deal irbout in the past, but may not yet have put into practice, Phra Ajahn will talk about the theory and the practice combined together, to lacilitate a better understanding of these concepts. ., .:'i d , "!o i 6 11 tv tr tv j ,ir,nir,r'rrrrnliln!?vl'rcutrirutnal t?lnl$Frqa[Lldn?vflv1lu.l L:lv!nuu.l r :i' r fi rtl nrTo n 1 d duvrul un n l:16 tLuomil vd'u l-oday we have about one and a half hours for the talk and after a while Phra Ajahn would like to give the opportunity for remarks and comments on the Dhamma from the audience, .i X 4 a"^ d 4 v ' i4 tt 6d r r,i r r run r r rl n:g'rn 1 n! ig n Lil il n 1 ?fi n191 n ulJ 1 n il'.l fl o fl 'l.lvl LN o.l [vl fl n il n 1 ? u, -!dv4vA4va dnvtlevpt:-.tFlnu1Fr.tttFt?vFr:lvu{lu qun{?vFllJ3.luley}fl1nfl ill1leilfl1n4 u&, dd t4 ,llnilnrednre'rv?vfl??rJirisri'sn'rnrnavlnreJgn erlrri'{rir{il?vtvlfl tflol-l rr i r i rI i-l- ev rm fl fi rfl u rfi o r vri u n 6'r u to ru n'n o aael vl o.tv ?vv,l il fl t4tt:l d n :gr1:l L t rav X r^ d v v d4 ' 6l il rqoEr Lr_lQsfl Lil?s't ?tu Frlu?vFr:1ill/'l1vlfl 1nfl 0uuilo1'l tllun1?vl ?.1 ,r' r u d'n u d'n naar dud r drx 1 I o.i v avq vr r' fl ''r d u.l urirL rs n' 11160! 1{fi o 1 s r:;;rrprud'nnrrr.rnulqdqvri'rtrl:lavvrqAr-Jfr:lA rnsvirl#nrn rat?uufrrfi.l r r ir??..1 YlJo.l? ?ynvrn r4rtfrfl 1 nil'l n q ,,,mM@dtl ffi&ffi
- 7. rc | nAnamna Olscourse on The Four Foundatians of Mindfutness and Liberation from Suffering These days, there is a great deal of study of the Buddhist Scriptures. For instance, in Thailand, there are basic level courses all the way up to university level studies. The Sangha University offers courses in the Doctrine and the Discipline (Dhammavinaya), from the Tipilaka, the Three Baskets. Even abroad, almost every Buddhist country has courses in which the teachings of Lord Buddha are analyzed, studied, reviewed;this can be considered memorizing the important principles of the Buddhist religion. However, some times what is missing is an interest in how to practice these teachings; thus it becomes very difficult for us to truly comprehend the Lord Buddha's Dhamma. YAt4ut o u r n ffo uhj fr I fr'un oI o.lv,{ ?vv14 n d 1 6 ur d.llm n urtfr'E u t6'fls t6'fi n :gr ru r n,vlfrlyn4ui L't.tLtRe ^&& Lvot:_lun1?30?"lun?1$tyl?{q1 ??y1ytflFl.tf{u110.it?,t .a42'!-dv^v6t q :jF ^!1 fr il rv rvr nt d u rF s 16'rl o r fr rfl unr r n pr r 6o r6'rm s fr yr 6'n n v ril uTo err:r o.l nav r4r 4viTniluy un y??yu1{ABNu'n,r'r wr Let us think back to how Buddhism started. We have all studied this to some extent, but let us recollecttogether. Our Buddhist religion came into existence in the country of lndia. The founder and leader of Buddhism was Prince Siddhartha, son of King Suddhodana and Queen Mahamaya. 6f d a d I o^ tilurnaantljurj?v,tFtofl't.: a d o qv la ' tfl.tflo.t:J?I r.tvtFldurrtfl Lfinu[usil.tylo.r irylfl'] ! mr ra4rur :l ev ru a du rfr fl o ei rtlilr'r a l Fr 6 1 el I n m d'l r?fi fl a d n 1 ufi rJ ar fr 4 fi n f,a f vrllSuv!v!111 1t,,tr tu.t.N::dltytntn'tx - nau#4tu'rfrtt*e frlulluxntsxu'taililg'tu a'tnnrlufiuazmatJfiziil I ,l,| It is a great honor to the lndian country, and it has brough, ,nr, travellers to lndia continuously, to pay homage to the Holy Places of Buddhism, the place of Enlightenment, the place of the First Dhamma Discourse, and the place of the Great Decease of Lord Buddha (Parinibbdna). r4' r{ r u fr il 6'n n vvi r u:J ev4 fi ru r vi ruq:i6 ru T rfi o n fla ff tilul'r avd'r I r d'r 4 vr n rii'' {n fi ud'r',iTn nlrlfius r n 4 n ri n'r n Tvr u'[u{g d.r d'r ? Prince Siddhartha came into this world to become the Fully Enlightened Buddha, to bring sentient beings out of the suffering and pain of Samsara, which is the Wheel of Rebirth or the Cycle of Existence. 'vi' rutff la fi soo n:-Lrt tfi oorg ':dild4 {fl tutl't tiluten1il'l 1.1 t't' I'tfl Q Fl 29 v??re'r ttn vtr}ir rfi ru nxl il tfi fl ?vtn?ffi a'r vq 6 tl1/30 6 v,{?yvl??19't He left the palace to become a renunciant in the forests at the age of 29 years and practiced the austerities (Dukkarakiriyd| tormenting the trody for 6 years. 'n rrvo * ni1frtr}?ofu I 6 m A, u 6u r,,r.,o o.r t t 4utitar 6 1 fl rot td'r v tld e{ u'r 9l "rir,rsilr{ rfiofiqvur nrrrHffur nrrrr r{rlqtrievsl d'l Fr't1:tqn"tilurir'[sro.t r r'.r'nrurdnflulnn lk: used all his effort and strength as a human being to search for a lrirth to knowledge and understanding of how to extinguish the :;rrffering in the hearts of all sentient beings in the world. # ffiffiffiffi
- 8. 12 | enn"^^anlscourse on The Four Foundations of Mindfutness and Liberation from Suffering { T d':.t vl yr o u4r 6 o 6 u 9!q a 1 ?y d n fr'1 fl fi il e yo { nis yt6'n f,n i rfl uv r v fl 1 d n 1 d'il H vd4 euwlrumou 6 ln tne nnat night, the night he was to become the Fully Enlightened Buddha, the full moon night of the sixth month, with unwavering resolve under the Great Bodhi Tree, he made a vow. ,-l'u- uul?yo.iFtldl?t 1?nF,r?'uJtildf l?oq tq[nruF ]u??vFId? :.tlr't ct ydf ' 1J1 .r-1 /uunvq{ yLv iln:l , + dv Y 4 | v yn.t v ^ n y? dd I d Fr u Lvi f u 1.i1/ lr't Lll Ft'r uyr Fl Fr y ? uo o ttn ? t o.i Fl n ]] ? 1 an n,t't 3.t tv ti ? v, pi{ ds s'ri rcq r u.i r s r d99d n fl rfl ufruhl fi r r,r r nlrit6'r a?n y y ? d:r }.r'r dl Tni ru r ru -J q h t & 6 4 n{$N,vt t1tnof'rtuosvtuoFlttlt{ 4 & 4 vu t d tyfl.I Lnsv L:Jflo:tnnfluLPtnfl'tFl L]_ltlrnottFl' vrottar&6 1/U.t1/iln?vFlnn Fl1ilqv Lilflo3Jn nlutFr Ftll't Fl l{q Sitting with his back to the Bodhi Tree, facing towards the east, he vowed that from this moment onwards, if he did not attain the supreme knowledge of a Fully Enlightended Buddha, he would not move from where he was sitting. Even if his blood and flesh should dry up and he be only left with skin and bones, he would not move. v dA nJ '- - r i" o' -a naa:riql:o_r'r?lJvrvl3yo.in6{63.J3.r'ryt.r 30 ilflu yt61nilofl'r.rf.r{nno lri.rru'r d 6r o , oU rY r d o d v d d ' , it , ,,t ult.itt::Nunrtlmx - nauilryulaffiNs srtuuu2ntwutaililgylu ntanqwfiuaxmnilfii? i 13 wi:;tkrrn, in the first part of the night, from 6pm to 1Opm, f,. u.hi.u.O llrc first insight, which was knowledge of all his past lives. ( I t t r I b e niv dsdn u ssati fi dn a). I ii, " - o v '- nl v t ^d o r,r:ilt,t.r'ilFt.il1,l'tw',til Lueuuuy?vo.lFltStJneflo'lulrlruafi60 nruunnlu'.)fl"[s 'ir r ri'ru'unn:ru;Ellqoon ttnvfrnrelfisrarurt:-l6os'l suv'i?vo.ir{'[6'laaq r ln r:r,ri i',r'r dr qd d Atu'rtu doavd nqr fi rirtl a otvl ?vo{ r{1fr evd n frour,ld"l u,^!3 A-'rA- -,t!^v vt6 6 , a d lr lr.r r rr r LNr.Lvrnu4n nfliltl n1fln:-ltl n1'Unilil tuue'lnvlt1Flllo.lltvo.lFl 'r,o q,o! !+ ^ g Lrir"il't rt'r rnnn1fl LttilqnsL LS.JtJylqL uFloFl'l1lltnn n'lltlFlltl LFlf.ltsil'lv r:i',r't,r,t,ii,trt 0.ll',t ?yo{ ri-llrirt night, he began with practicing mindfulness of the breath (Artapdnasafr), noting the inhalation and exhalation, contemplating rrrrtil he attained the knowledge of his former existences 1l'thbenivdsdnussaflfrdna). He could look back on infinite lifetimes, ; toross eons, and saw his own endless rounds of birth and death. These wcre the births and deaths that he himself had undergone in the past. r r i, r ryi 1 il n n1{ ro.r ?r m?#{ uri + r,j ltrJnufi s fi z vi r"[#rrl avot nilA'l aaq n; r ru ,,i z r?sn,irs F]:-1il1 nilr*durrdn,rlud'n{frivnrfl tn n n'til tfi pr nrs nlu a " { u ,:i r'r'i yTwr n r s rfi nr n r fl fr 'r fl d r ur s n eest q fi rfi nr d ll r 1 fi fi d o rnr d o u lfi nr d:l - Xu,^ Y o iiu,^ AJ i", 3 :r r efr rfl u ru n"'l,rin ayor ni"[d'pir:l ar an n,] 1 il rfr fl ?lu6u{u rfi ry 160 u o fiu ,, q I r,1 n L 1 n ?{u lil tfl n n ?{uu o 1 tlilu uu yir Fl Ft Fl L]-l tn Fl vl Fl'l tl s 1 niluuu 1 tn fl ?vavrenrailrtrjfiiuriri',rdrt:lsufirilqedrrfel'errFr*o + riluu,ln"lrlvrryorri. ;i i,n l d 4 uyy vU r-l! u ' ' l i r n t r fr or ffn {evfi nt6'fr o ur,r d'ttri fr fr s ri'trl qr s r al ri't rit ai r tl'ul il dJ 1frr raqnaar!v wfiQ1 d'r14d d A ry1 r r i rvrrrFfl o.rv! ?vo{ ri-ttn v tfi unv.lfl 't fr tol ffn{ ufi pr nl s tfi nr nrtL 6r lfl un r n ,i great , d 4 q d ' : 4 s.lil'l o o v dv Because of the merits that he had E accumulated, the , r| | Io1r1l1fl tun1?rnnlun1?Fl1fltfluotjrrfrI Llrv?vo.lFlFlo.l Inrdnrerru 30 perfections (30 Pdraml), most importantly the perfection of i r lilud r vta ffiM 1 t1n n Ltd{ n r ? tfr n n'r ?Fl'l tt riu rru r : I Mffiffi@d%ffi& d%ffiMffi
- 9. 14 | eOnamna Oiscourse on The Four Foundations of Mindfulness and Liberation fram Suffering ln the middle part of the night, from 10pm to 2am,he attained the second insight, the knowledge of the decease and rebirth of all beings putApapatanA7Q. He saw the endless cycle of birth and death of all beings, as dictated by their karma. Cuti means decease, death, shifting out of one form into another: dying here and being born there, dying there and being born here, moving from one existence to another. Together in the first part of the night and the second part of the night, he saw his own unending cycle of rebirth and the unending cycle of rebirth of all beings: being born, then dying; being born, then dying; being born, then dying. Thus he became exceedingly tired, truly weary of the inexhaustible rounds of birth and death, and came to contemplate what is the cause of birth and death? vtdl dr s d r ru n uvir n r r rfl o llilr slun r a rfi pr'[un r rn r r'[frvr avrft-l cu r fi s r ail,r floutrl riourrl floul:l frqrerurndrtrJ fiqrerurnd'rrr fi r{l,rd'n rJ fl o n a r rh r y fi o n7u wr n rfi n r o r n n r r fi I o r d'n {ri'.1 u n r s fi'q :h s un yfr n}u ru 4 d'r n r r r rfi nr n r r r n r s tor d'n {fii, ^'.l u fioil ro 4 nr fr.r u"lurlo dr s r r rfl u q Y 614, ru n"lfivr avos r{"16'l aaq o r d {n t r ry I ru fi rn n'[uri'rtu1u^ rrrn"u r as vl ayor ri a ' 1t ' ,'t ruLtit:::Ntry't1)tmX - aauil4lu16ttNs Frt,ittu2nXXnlAilil*6'tU mAnqWfiUAzntntlfitii I ,U lrotween 2am and 6am, he attained the final insight of extinguisning irll lhe mental intoxicants (Asavakkhayafidna). Upon this, all the rlclilcments in his mind were eradicated completely and he became ir I ully Enlightened Buddha. " i" - il 4 il aJ u- , lt'dl r I 1 i'J?lJ Vll ?{ 1 n ry il 1.l tl'l fl tn ?'l')il U So tJ 1 UlrUEl 1 UUU [1UO tl 1.1 r lij,rtrlr"lrh m 12, o?fld's +, Tvrtrurni z odrsdfrruurirflur,ldnurrud A"v' r,i rr"iryl fr4nr rnmvovriur,ld'nafirlggruri'.r + o?fl4sfi'-{ + rJfrnnaqrJv:;,t 12 rr?r r r r rr pr fi o r ri- e 6{ ril uu Anfi a r Anlu xn r nnJfr ffi tfro Ztu ryufl u vilr nerrl v -,^^ J"., vd t o - J ut vl ui'l uu.,{ntv r! v d'n d r riru ru r u Br'Lu ui :J3ffi 6 o u d'n n r ari'r 1 trJ 4 nr'[u ui ,^{qde,d - -: i u. ", r IjlrIFl1iifinrqrrdl.nffurfriu ufro'Lrinenr?'r1i'{iln'rrt6'd'rtrlrflufro:Jrvvrqfi rAo^00'vt H lr,rlll')r lflLF] Liltonldrlo-l tll lrr the Theravdda or Hlnaydna Buddhist tradition, the Dhamma lrrinciples of Dependent Origination 12 (Paticcasamuppada), the Four Noble Truths (Ariyasacca 4), the 7 Factors of Enlightenment (Bojjh anga 7), areconsidered the most important teachings. Therefore, llrc principles of the Four Foundations of Mindfulness, the Four Noble lruths, Dependent Origination 12, and the Noble Eightfold Path (Magga B) are critical to the practice. Today Phra Ajahn will speak on llrcse main principles in terms of theoretical knowledge, and how the llrr:ory is assimilated into the practice, so that you can all use these rrrcthods when you practice in the future. - n u :r n q 1 nw ?yyt l 11 t X d r vt, ttj 0 ft't.i d u tx.t L?fl n I 1 I 6 LBr aen l:_l un eydl v I v o r dru 1n6 ^ ry I ru Because of this weariness in being born and dying, he used his wisdom to contemplate back and forth, back and forth. Contemplating in this manner he arrived at the principle of Dependent Origination vv (Paticcasamuppada).That is, he sawthe cause of the arising of infinite liprnrs rfiornrra"lu{gataretifi ',.,r.Lr,u'uLnydn'j-fi'rvrnrsrfi'.rilxrfinrnrr iu,a!hrdr64^v6v6 lifetimes of sentient beingb, and the cause of the cessation of birth and vr'!II LrJLrlr^n l$JxJl]r:ril'lru nte1efld.- i6i']?nnotnnltnennlfj tnnttnenn1El death of all sentient beings. Thus finally, in the last part of the night, rr ,, ,r.r,oi.lffnifl t ifisnsL t*ififiuu ffi#M€d ffi& M dil%ffiMffi
- 10. 1 6 |e On"*^, O/Scourse on The Four Foundations of Mindfulness and Liberatian from Suffering Allsentient beings are being born and dying, born and dying, born and dying in Samsara, which is interminable, infinite, immeasurable. The word Samsara means the Wheel of Rebirth: birth followed by death, birth followed by death, birth followed by death, in an endless cycle with no finale, no ending. a 4 d^ 4 d^ d rn n r1n1 r?'t tn ^ n n0no.ivrnfl tn fi tenl L?1 tn ^ n n0 nelililn1 Ln n Ftl'tuvinfl t?'r 9qq fl o L"ls r?'r v o ts tu N I nr r r r u n rilr n 1 r?1 il ? v d v fr ,r fl riuil n Fr ulil fr '[n aq o L lq Vt tri fi 1nr an ots Ln fl frQ fl ru nfi rot ril u rvr nt#vr ev:ru r d'n { vr evruv r d'n {fi 6 o frfi 99! vtvt v 5'f tA l:|^ d 6t , 6t ,v t 4 6t9AV Ft'i LslnL n wo u.luv?vvvrf'ts1tlluzuFt.inelal]l31?ilu1Lvo L1l [FlL??nfi??il tvvv dJg{! 4 U, v 4 4 d/' v 6t V t v 6YY U t LV!OqV mrA'rUnnn??xJu?J'r?0v!u1udFrl t1r1r3JFl Llls1nxfl6.rd'r? Ll,rvu L:ls1n n o r4 n rin o.rTvr :*1u{5 rtr n m When we are born, suffering is born; when we are born, we will meet with suffering. Do we like suffering? Are we pleased to suffer? Whenever any of us meets, with suffering, we don't enjoy it or like it. Thus, the Great Beings, the Bodhisattvas, searched for a way to relieve the suffering of all sentient beings by becoming Fully Enlightened Buddhas. They attained Enlightenment and used this Dhamma to free all beings from the pain and suffering of Samsara. v v y o - i, d tn n n 1 fl "'l Fl,t fl o v L? tn n n 1 fl "l n,t fl o't u1 s fl o { e fl e uil vn u t?fl n ? 1 n Ln d n ??Ll A 6 v o o, ,I_l n 6y 6, dt 1 Hl Utlt FrlruunUfl 'r Llt L?'r Ln ^ n Lil t?'r Fn fl Llt r?1 rn ^ n Lu t?'t Ft'1fl n tn 6 rfl uru 41#ra.n:. n rru rfi o ul,i r narerad rrtpr oei rrufirnrtrl ufrQ n nr fl rfl u o' i , v d a 6, . ! o v t v t1':.! t.tu,ti &uvtr.nnll - nauilrpu'natus nlilLiu[ytl'tuutilfril,f;tu manqwfiuavn'tnr)fitffi 1 ,, ad:adaiGdtrda: r,rlr.r'1il1il ,tL1nt:luzunty:.tro{ntnd ilnLndw'{il niln??:.twtJ ill]l1ntl3.t u , 3i' d r d I I' I 1 r?t ql T) r' r'r'l uyr yr 1 u t?fl n e 1 t?fl n ? 1 I il I 1l Wlrlt drives this cycle of birth and death? We are born and dying llrnrugh the power of vattavon, which means defilements (kilesa), k;rrrna (kamma), and consequences of karma (vipakQ. These are llru causes that sustain the rounds of birth and death. The defilements (ktlosa), cause us to create karma, action (kamma). Once we have rrr:lrrrl in one way or another, the consequences of that action (vipdka) , rri rlrrrally follow; we have to receive the fruits of our karma. Defilements lnirrl to action, and action leads to consequences. As long as the rkrfiloments increase, karma increases and the consequences lrorrr defilements increases. This goes round and round in the cycle r:rrllud vattavon. ' ii'rfr fr rrodlulsufrrdr"lri'ls rdiruruosriurie : r nenrvvirvrrrnrtL rrqr urav"lq : unlo.:n??il Vattavon 1. Kilesa : Defilements 2. Kamma: Karma or action 3. Vipaka : Consequences or ?L 1 n tiluil ail L?'rs vFro{ ?:_r ulun tn d Llr t?'ril 1n ??}J Luo r?1yr 1 n ??il n.r Lil rrn e fruits of karma ffi#M@ffiffiffi ffi **#{*b ffiffiM ,ffi,:
- 11. 18 | Annarnna niscourse oi? The Four Faundations of Mindfutness and Liberation fram Suffering rrT vi r u#r r,r n 1 fl hi o fl 1 n rfi n ril m v n,r r r rfi n riu rfl un e 1 il il n { n e'r il rfi n rr^ 0 no{il d^ a d n da n rovilxJnls y rfl v v t,nfl 9 tn n e1il tn n n 0 ne 1 tJ?l nfl tn rfl ?1 til rn F] q v n 0,t Fr Ft u- ,", ^ d V ^ 614 ral 614 r 6 au n tn d uJ o t?1 n n n tn d une n ??il tta v?L1 nn ??N n HJil n [:.J tllu t1, 4 l1n t?']il 1 n ??il 4'6qvht6oyaa^6[rd HJ0L:lutl/Ft LUt?'r LtJil1n??lroutllurlrFl LilrnnlL'tnn?til n?fl1nn Lilx.r rt't -"- UY| a r 6 v o d1 r.r 1 ?n d'n {f d{ d'r ?1660 ri pr uri LdL n1 fl Ar uo'ru'rsro{n lrpTnfi rnd All of us do not wish to be born because being born is suffering. When we are born, a mass of suffering is born; when we are born, suffering is born, Therefore, if we do not want to not be born, we must eradicate defilements (kilesa). Once we have eradicated the defilements, there will be no karma and no consequences; there is no cause for us to create karma. Once there is cause for us to not create karma, there are no fruits or consequences of karma, and there is no becoming and no birth. We can cut the cycle of vattavon, that is, we can end birth, aging, sickness, death, through the power of eradicating the defilements. s voAL'r Elfi rn d n ?rila:r 1 nd'u1 vro rfrrlq nili r fr rn a dodn 1y n lafi '[sro.r r?1rfi51u:.ror niuotirrnrrrrTnnrfrpr{ululsrorlardr"hXlsr?'rrfii11,1r.ro.i oa3"" ,:trt t ,,tLtnt.nr.nu - nau#ryu'lfrtr*z F,llltuzntc,l.mtaililggtu ntnnqwfiuazn'tnilfizii I ,n 1l.ln, (l;t1ken the mind. For instance, when greed arises in our *,ndr, rrrrr nrrrrtls are clouded. Or when anger arises in our minds, our minds run (:louded. Or when hatred, envy, jealousy, vindictiveness arise in r rrrr n rrnrls, our minds are stained and clouded. Thus kilesa, defilements, ;rn (;itllod the conditions which cause the mind to be stained, clouded. ri,vi rrrurirLodtr"[nosi'rrr,rfitn.rt:ld'rtldrursflo.rn,]rilTn?n t?'rvi1n??il t4tod ilr r1l,t"t?)r't'r'il'nu{FtQfl01ulsflo.tFr?'uJLnafln n?''lNoss't F1,t1l.tt1*fl1 Fll'T.] i'Yt v r' r n r' r'n n iir n?1 lr'ryrlfiunnn nrs l:luneerfi viru6fl n,ir t:lunr:ri:rrn 64 i 4 vt,v y o ilr,i.t?1il:r':r':il'J'il'ln lL1nnn0zunylt?'lsyl.l LFr?t_l n1u1nL?'lvl'tFl'ltJo'lu'lqflo.l rrrirityrlr.r:rrr,r frnlqtolrrrfiEtqnnrrrlvlndri't-tnlvrituri'rlsflotrt'ttilfisL ,, ,,', .l ; d & I t r t I l'it,tr,! r'r I I{ w!tlVUylQ nfUil1nfl U Wlrrrrr *,, ".t ,nd.r tf,a inttuanae of anger, hatred, envy, jealousy or vun(f(iirnce, that behavior g.n.rrtJ, karma, which is called l;nnnt{t-vipaka. Kilesa-kamma-vipdka. Vipdka are the results, r ( )ns(.,quences, effects, fruits that we must receive if we act under the rrrlhrcnce of any of the defilements. Our hearts will be even more lrrrrrlcned by tremendous suffering...endless, inexhaustible, n e 1 :rTn ?a rn prfr u lulq t o{ rervi r'h}"ls L?l m 51 u?J o.r Fl x 1 ?J rn d fl n n e 1 il A s s1 rr rr rr:;tsed suffering. ?:gsr nrrrruy!EyrlJ'rilrnn{utulsro.rrarvir"lffin"lsr?'rrF1i'r14rros virudrdun ,irfr rna rilunnrnfivrr}o, !o i'[s ra'r mff1ullo.r n,, :l i i i,io nl rn ryvir t?1n?yvi'ryr1.in'rfl rliuodrr lorexnT slor rarl:kir Phra Ajahn will explain defilements (kilesa), karma (kamma), r"rr , irril'r,rnrflnr?u firrerrorqrs'rflo.rtiltilnir trlarrl 1:-lrnit hJrgornfrnfi consequences (vipdka) briefly. Kilesa (the defilements or impurities) ,, ,lrrirr 1, , , firrarflnfiprdqqr ?:cflr y,tflrL1yr a1s.r'rFrFrudufrrflulTuneer is a state in which the mind becomes clouded; the defilements cloud, r r I I ,r I ri lylq?n 6rd6o tilU?SylS?Fl tt_lill.]LUylS?Fl MffiMWd ffi& ,ffiM@d' ffiMffi
- 12. 20 | nOnu**"Discourse on The Four Faundations af Mindfulness and Liberation from Suffering { tlvnt t u' N nautlr -tutonril tv FtlN uulnlnlutailfl gg'tu n't an qw fi uaz m a tlfiu? I,, Kamma is action. You do something using your body, for example, if you use your body to kill someone, this is kdyakamma (bodily action). lf you use words to insult, condemn, curse or lie, this is vaclkamma (verbalaction). lf you think jealous, vindictive, malicious thoughts, this is manokamma (mental action). These are examples of kdyaduccarita (misconduct through the body), vaclduccarita (misconduct through speech), manoduccarifa (misconduct through the mind). I d a - 3 , a 6 q v 5lY^ v v ill s s 6ilL'ril rio'ifl T1 ril uruo{ Fru oxfl fl 'l L:-l ullss fl Lu tn n d{fl 1 ? d.lfl 'l ? 6rdvotaa^6da64a rililllssri Lu rn neruil'tru oeflT1n no n tnd n tadn noo't{fl 1 Dependent Origi*tion (Paticcasamuppada)has ignoran ce (aviiia) as the first step. lgnorance (avijjQ is the cause for the arising of kamma formations (sankhdra). Kamma formations are the cause for the arising of consciousness (vinnanQ.lgnorance (aviiiQ is the same as defilements (kilesa); defilements (kilesa) are the same as ignorance @vijiQ. olttr fi do nrr rl.rT.i nr m rTi fi dolqtot tarfiuft fiutilqnr er TiTan liTn ro Ti r,rnr T.d6sqr TGr*er 1 Tivrs'rr rn vi'ru6.i t?fl ndro4ttr ur-l n'ir nrr u1il i nrerslft nrrriltriqnl pr nrrrr fi Brro nflo{tsro{ tar lgnorance (avijjfl is stupidity, foolishness. Our foolish minds are still not intelligent, still foolish: foolishly greedy, foolishly angry foolishly deluded, foolishly jealous, foolishly vindictive. Thus it is called aviiid, ignorance, meaning not knowing, stupid, not intelligent. lt is the blind darkness of our minds. rfh l r r * :r l r't,er u d r d':-r rdos fr'uvl rv4vr o r{rvi'r ufi fi q r erur tiou fra utrl frou 7 t) h I a V t a 6l q v O9^ dl :l rirtr'r,ur rr'rtru.Ltl llsrrrurtlouelo'i{{1tilutlssfl L1,1tnFld.ifl'.t3 6.1fl'l?t1lu r"h'i r r'hl r il r,r4 ry ry r ru i ry ry r ru rfl urls 4'fl lfi rfi n ur :.r grJ u'r r grJ rfl urlq {tLt# , , ,A d 6 rr l pr lrl4 r r r r,r'uvhl r?o a1 nufi rTn n v :-l?tnr v lX nl r Tvr lria rt r qrJr t.tr a I rrt;h consequence has a cause. Lord Buddha first began r ;orrlornplating, alternating fonrvards and backwards, backwards and forwirrds, contemplating that ignorance (aviiiQ is the cause for the rrrrsing; of kamma formations (sankhdra); kamma formations are the ( ;r rr rs(l for the arising of consciousness (vififiana); consciousness is the r;nuli{} for the arising of mind and matter (ndmarapQ; mind and matter rrrrr lhe cause for the arising of the six sense bases (sal6yatana) and iio on all the way to the arising of sorrow, lamentation, pain, grief, rkrs;rair. v',.r | :r' r Lr') d'rr rfi nr rrfrr fr fi q r erur fi I nrQl ilTfl n ffi'rfi fi sr arurqr n nrrrlTd n rirrr,r1'rI ovtarilunrnl#lrrn frwlarvnrrr:lrfipr ovtarilunrntrXrfinrnn ovlr , i l r,Lr,'r,rpr'Llililnnil tl?1voiltvnu rr,rving contemplat"O tn. steps going towards birth, he then r.orrtemplated backwards: contemplating sorrow, he contemplated wlr;rt is the cause of sorrow? There is sorrow because there is birth 11,r/i); there is birth because there is becoming (bhava); there is lrr:t;rrming because there is clinging, attachment fupAdAnQ. ffi&#'' €turyfuffi& kffiffim
- 13. I 22 |n Dhamna Discourse on The Four Foundations of Mindfulness anci Liberation from Suffering s']st R?I ad1fl1rJ aissl #rsrr ?aJil1fu M#ffi d,e ffi& '!rrt,rt,ttilJ nautlr-uwrnrau* Flx&J[ilJ??4'i,r*/rr']d6#ggiru mnnqufittarntnilfi$fr I ,t rJfrroaryilurvr u1n sT'l tJ5iu3 froonryrJurvr ,i'.yo da*il{n'155u?fia a1 u oryn dil fl'rfj ta ,-', ' n'r:iu$rnmJssnu a'l$J flf n']r5flfl nfl flnd unglr :;rrmrl ,,,.,,, dr{'}fJ 9llJv oigsr fiu'r: ?furu1flr u'rru;rJ ({'til tuailv dhnv ['l'nu'1 m"ruur qilrmru ,"l}lt iiilli ,r.l,:l,tii' 1 9laru1 fi61fru wrm,,,1fiilffi flf1 uSulv ': j '";ili :::,!1 l. .it . nrrefrinr{luaql rflul* ,,,',r' nLTd n nrr ru nr 5r n ar ry r4 nri lururia un vn,:rl rYu ludu"lsfi fi ilff0 Lr ,,,, ^ 4 t 6v I d 4 d I I d Ft r r :J Ln Ft 1 U t[U { n O.i 4 n fl V].t 1l.l.i u q.x N Fl Q f l 1_l ?v n I ?svu ** s** +l,r s ros tesfu"**.df,6 . Rffi
- 14. 24 | aAnanma Oiscourse on The Four Foundatians of Mindfutness and Liberation from Suffering gttt,lrtrrrturu.tntu - nauf,eyular?tJs n1cltu2n1nlrv1dilililE1u manrlwfitm:;r.tailfitifr I,U There also arises sorrow, lamentation, pain, grief, despair. Thus arises this whole mass of suffering.
- 15. 26 N OOnu*^uDrscoi.rse on The Four Foundatians af Mindfulness and Liberation fron Suffering d tj r q rJ r n r u ml n.i r n r afi p' fiufi o :iu fi rr ro r fi o ro r n r ed r d'ry ro 1 n 1 ?fi Fr fiulo r n 1 ?fuull'r Er Lo1 n1 ?f{ ffL:ir_urr ro r "[ri'ail"[s l#q n1n l#rfl utr] qv-!'arr44 Fn rJ Ls u e { fl o.i Fr,r Lo.t vt yl't u r?Ei n e 1 q il 1 yl't uFt o n 1 ?El n lo r Updddna means clinging, attachment, giving meaning to and holding on to, determining, forcing and compelling things to be as we like, to be the way our hearts wish and hope for them to be. Clinging and attachment are called upAdAna. ri'r.i r e rl r vr r utuls l o.i re1 fl o.r yi't u:ius yvi r s r uTn s d'nTuffi t or fiu rmhi vq 4 v 64 v 14 'vq 4 v 64 LrJ Fr'r LS nO ro'tilUn ro1 4 v 64 u 6 e 6 Fr.r Ls fl Flilunfl n L?1 Lil 'vq Fl{ Ls no ro'uJufl n0 ro1 Nulllunr tfl :i zu nfl o{n??}t rrrvir n earo d rr"[nro ti rrufir nrtr.lrrd,] d'Qoilrurufiuq y lfl ufinrot rfr:r 9t 1S ir r r :l n aer riufi r?s n,i r o il r yr r u 6 o nr I r il fi n ffufl o fiu6'r s d r ur q s o,r v rril 4 n ilyiluutld uw t rynufi 6v pr'l d rTruu'n o:l rTru rur rilud'r d'uoiqm d'ruur 9U oilrnru Updddna in our minds works automatically, on its own. We do not intend to attach, but the attachment occurs. This attachment keeps hold of the results of our karma. We create karma through our actions and updddna is that which stores the unwholesome action. Updddna is the attachment which occurs under the influence of craving (tanha) lf we can eliminate craving (tanhd), the clinging fupadAnQ will also cease. Wisdom will eradicate ignorance, craving, clinging, t !:-t!! i ,it.tvnttiltu . nauffryu'rae€N| Ftl,J|Luxit't.txwa6f,g5'tu ntnntlttfiuauatntJfitii I ,, r r'l, r i "l r,r r.'r,,r pi"lrirfr erorlrvnu froutr]d n o vtrt:luru nt#rfi Bror.l ru ru d'ruur tq r,'rrrrrr rr,'i'h,rr,'rln"hirfrnorl'ruru d'ruurdanorililvtlluoetlnnlu'[u"[srostyt qqv rr rrr'lrl,rrrrrlulqro.rtal rersvtfiun't'truoflln nrnrtloflrnd"tflrrunvffuuilu , n r Uv d d 6l rrrl,r r lri.rpr"lto.tt?'tFru?uytytgoytyu'tu ofl1nLn ofl1nn ofllnlJ 0fl1ntilu rrt - ! ' d t v o u rrrr rrr'l.rJr',$'rnt'nr ilvnur3fln'irn'ruilr novtrnrlfiun{h.lrrdQ q:Jrvnufrfinr rrr r r.'i'h,rr,r,,rlfiu rflufr'ravnl Wlr;rl rs the cause for the arising of clinging fupAdAna)? (,,rnlunrl)lirting, looking within, what is the cause for the arising of r lrrrr;rrrr1 (tryadana)? Craving (tanhQ is the cause. Craving (tanhfl is llrrr r.;rrr:;() for the arising of clinging fupAdAna). Tanhd is the I rirvnr(1, tlcsire, restless ambition, thirst in our minds. When we look rrr,;rrhr orrr rninds, we will see desire. lt is this desire which makes our rrlrrrl:; (;rirve, thirst, struggle with constant wanting-wanting to gain, w;lrlnr(l lo be good, wanting to have this and that, wanting to be this ,rrrrl llr;rl, ;rll sorts of wanting-this is called tanhd. When one acts .rr r.rrrrlnrc; to tanhd (craving), updddna (clinging) attaches again and ,rl,nr, this attachment is the one which stores, which collects, .lr ( ,ilntillittes. : J - , v t v a j v , qr t v r r rnf r 't'l/l'dvruu{t{ttn't n1u1nil1uttr tqtaotfrolotnealyfirl"[fiyrlutlou lrlrr r rda t?lnluualsnqooqilsnflotL?'o r l L?lsvtuu 6 lrlr,rr.')nrFrsooqytsFtr0.tt?'t '-ja ,u3 r-rf It1 tr,1i,lft/)'tNofl1n ne1:.lFlu?u Fl'l'ltJylyttloylytlluofllnflo{'ls ,r'lrrr,:l'rr,,d'r rflud'rso:lror{56'nadrhlrarfforrfrnnlfl'l lfin uri td:l Ft'tu ',,,,, r r, r i i r,r,u n y fiuril ufr'r fi rfl ufi r*riluat o qiluri'r'[q I o.t L?'r uLtlrnv ffiffiffi# *'lh#, ffi& *&& ffi#$ €#;$ffi&ffi ,J.-
- 16. I 26 |A Dhamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering Those of you sitting here listening, if you have some understanding of the Dhamma, look within to your own hearts and minds, be mindful of, attentive to the mind (citta). Concentrate, focus on your own mind. You will see tanhd, the desire, cravinb, restless ambition and thirst in the mind. Here is the master, the lord, holding dominion over the cycle of existence, causing us to be born and die, be born and die, be born, grow old, grow ill and die. lt is the poison inside our hearts. o r d'ro rs nuvn rr'[u6o n 1 o']u FruvRrtruo n do grJ n evu:-r tiu tfi a n avnl ri'uri6'l rfi pr rTa a v ufi nr ria a v ttn v ifi pr nnur unvtfi pr d'ruv't ua prq'ir ffruur v Avay A V o 6a V o 4 neutn nfl uFl,tfl o'tulq10{ tefl u'l L'lyru'ln !n n nefl olu1q10{ zua6v non1? v n ?vulr ffa a v rfi erfi ufre fl d r ur s I o.r Fr 1 o'r s Fr uvn r s"lu r:J o r s n uvn 1 fl uo n , tv n ? yvr t.l flufi u ril u n r n trirer rfi pr fr'rur,r r d'ruu r'[ufi fi d o d'ruv r"lu il q Dependent upon the eye (an internal sense base), and form or rilpa (an external sense base) coming together, contact (phassa) arises; subsequent to contact, feeling (vedand) arises, then craving (taqha) arises. This means that this craving (tanhfl arises because of the power of feeling (vedana). Feeling (vedand) arises because of the power of contact (phassa). Contact (phassa) arises because of the eye, the internal sense base and r1pa,the externalsense base; once they come into contact, they are the cause for craving (tanha) to arise. Craving in this case, is new craving. nauilryutnaruv mxuutvntxutdil#gtu n'ranrlwfittaxntntlfirifr l rn d^ q t j dr da q , o'u d r r rti r r rrr rrtr,t,"r'ty[?'lNqm Ls Lut?.lot?1:J?1.in1EiL?1uSFl LS ?'].in1flnsyF]o.lxJ i ,, , .j ,r o v o i e v vv r rr, il t l il t.r'.r :r?l.illJo lvlil 1 yd eJ ?{'l1l?:l Ls tilo Lss yoo n il l?11 $fl 'l.iuon Lv ?'l y 1.1.{do<3de64q ir. ur,r''r'rrlrrrrtJpt't lru ilsiln ilnu ilnlfl ttn'tnilLs llrt' rrrk:rlr;rl sense bases and external sense bases are the cause for llrn ,1;s';1s11; of contact (phassa); contact is the cause for the arising of lrrrrf1l111pr:dand);feeling is the cause forthe arising of craving (tanhQ. llrr:, r;rrrrrr:s from us having mind and matter (ndmar1pa). We have the lrurly;rrrrl lhe mind. Since we have the body and mind, the body rrrrr.l lr;rv() sonsory equipment appropriate for the mind to reach out ir r l ..r !n:;(: llrc outside world, thus we must have the eyes, ears, nose, lunrlu(', lrrlrly and mind. 11 ,vdc{drdOda^6 r , rtr{ r rlrr r.r r l.r lr,r,nrflnrottjuiu4rr t?'lil Lq L?'lilqn snnil1s1n6{11? d.lfl'l? rIrr 'r rrrr'r;.i"nq'r ,^r.rur#uoitqlfrLfluir,rnrJs4'fll#tfiprd'tlra dw'rrlilu r I ., r L r'l ri r,i r r,r?i ru ry 1 ru taihJ 6o t1 n'r rr,rffnrJfl nn n qrh rvr wr. r.ontcmplate and see that it is because we have the mind. The rrrrrrrl r)r consciousness (vififi64a) comes from kamma formations 1'.,trrhlrfrra); kamma formations come from ignorance (aviiia). I lrr.rckrr€ ignorance is the cause for the arising of kamma formations 1',,ttthlrdra); kamma formations are the cause for the arising of , ,rl',{.lousness or the mind (vififidna). This is the process according to tlr,' 1r11111;ipls of Dependent Origination. i, r r r r,r i, r,,iiryiruu erfi q r arurfround'rtrl froun d':-rrur fr'unro rrfr1 6oo4qqr . i,,, /io nrrrrl.dtorfrStotl?1Lo.r Frl'tut.dtotlqlottertol6alqter !E o'r rJ Fruvn 1 fl '[u o r fl nuvn r fl uo n Lfl u n r 4'[#rfi nr rTa a v ffa a v rilu n,l 4"hXrfi nr LQvru'r nvur riluru 41#rfi nr d'ruur dufr&rrs r n urfi grJ oaar terfi urrunaer M&#,fu#dmffi& *wM€dffiffi&ffi
- 17. 3-tU I ADhamma Dlscourse on The Four Foundations of Mindfulness and Liberatian fram Suffering i.ii ' v, lil., ,tt, r.t,(tltilatvt1ltt*y n1ltLu2v11rl1r1fi6ililS1U mnnlt*frUuvmnilrtlia I ,, & oX teht y4 L4-r; j fl 1J:J fl U it Fr fl .r [il Sn 1 F'] ?O L g r? fl .i V O lV ?'r v Sv UUS.I :..l d.l vr add4 rnnfluilfluttFrH.t r F{rrrrt, ililn(l itnd matter (ndmartpa)are the consequences;with mind dnrl nr,rll(:r AAmarlpa) as the cause, the six sense bases (saldyatana) erB llrrr (:onsequences. Each step is a cause for the next, hence they arer rnfurnc(l to as dependent on each other as the cause to arise. I - A v o , yd Y a rrirrn ln'.1'lx'n.t'lntunnnldouflotv!?yvylftqlttn'lildo'ioEl1.ltyl'lullto.i no r qv v v I rrrprrirrrru rlrrr,r.rinrtqtnLuFr Lv?lvsvfiunelsJyrnriri'tr,rnrgri'.lrlxfirartfr i r, I q rl r : ilil{nr rrrr,nir,r niuodrtdrtnlaflo.rt?1fiuflupi'rilndLiluno{ilndLfluriou 11 r rr1 Lflr uilr rn p.r n d'ldrfi nrduilrsrn Lu4 ti'r t?'lurrg ^ r'.tu"ino?fl d's + r r 1 r r r r r r,'r r r.i'l r,ru.t,rr.,l :.tti'u rilun,l 4 fileo rfl uzu nl ?rn tfl utu Ft Wlrnrr wn r:x:unine the principles of Lord Buddha's teachings, we see llrol llrnrc ;rro just two things: causes and consequences. All things lrel;rrrwrllr ir cAuse. All the suffering we experience, for instance, our Ix rr lter,, wlrir;lr are a mass, an aggregate of suffering, is a consequence. Ilriq r nnr;()(lucnce has a cause. lf we look at it through the principle uI llrtr I olrr Noble Truths, the body (suffering) is the consequence, and aartttnliryit is the cause. Nirodha is the consequence, and maggais lltr r.,ilt:ic. ,i, ,r,,,'il 'drt'iitr frTro Heanr fir?fln'j'ro?ad's + ira,o{ .tvrLtJl_t?dila 9 lnrdarrrfraflurJ{il1frrerdofirna doolttr oittrfidofirna fiinafr z{dvVY Flo o1fix1 Lnno:r.r'rfirjryafl o.l r?'l Lord Buddha contemplated back and forth, back and forth. The true cause is ignorance. lgnorance is the foolishness of the mind, the foolishness of "the knower" within us. The mind that has arisen is not yet aware and wise enough. Therefore impurities are concealed within, namely, the defilements (kilesa), which is ignorance (avijjfl. lgnorance is the same as defilements; defilements are the same as ignorance. The knowerwithin us is shrouded in ignorance, defilements. d ll tJfr n n a q:h r u urJ n.i r n rar vfi o r d's ri'u lfi e,fi u Dependent Origination (PaticcasamuppAda) means conditioned arising: the Dhammas that are dependent on, or are causes for, each other to arise. 6u6v6a6^ rx uo efl fl 1 r:l u n n 11, 4 d.r ?J'r ? ril u zu d.r fl 'r t rlj u r1,r ru tll u ru ru 4 a ru ru 1 zu e ru 1 rflurunurrarllfluzun u1:.r?LltflutuFr olsFruvRrslu atsnuvR'tfluon q E a 9g 6vddd'4dtvqv tti lLnv-uzu n ilu t:] iln 1 ?d1r{1{ n uo a o El l.iuvt'tus.i t?fl n 1 1 0''1 Fl fl ! ss ti ttlr.i nu n uL^n&alu For instance, with ignorance (avijjQ as the cause, kamma formations, mental formations (sankhara) are the consequence; with kamma formations, mental formations (sankhara) as the cause, consciousness (vififidna) is the consequence; with consciousness (vififidna) as the VA vt{n1fl yl.lLlvru'l vr.lsFl t , r, r, , ,,rr l''lLitrn.irnfirlggru + ri'rrJfroonqrJr-rrvrd'rurioitt'rrilurlsd'fll# -J -t rr'i.,,! r"ir r:il,oifi-J6on1 6rfirlany:-i?rilev 4nrv lnrrinav qilrrrn frnuuqi , r i l r r r r"l r rl r r^r,,lri'triu ',rrll,'rrrrr;, the cause of suffering, the cessation of suffering, the path l,' llrr.r:cssatiofl of suffering, namely, the Four Noble Truths; body, ffiffiM@d,YffiffiM 'qbffi@ ffi&ffi
- 18. "a2 | ADhu**a Drsco$rse oil The Four Foundatians of Mindfutness and Liberatian from Suffering a3g#td + : oJq Ft?'tilq?{vryl 1.::.:.ttid::. .:.:':i .:..-..: ftiaafiiri*)1:.::' , ::*..:-.Ung-d6 - .Fi.E$ir.&.{.EJ== 3- nnsfiTrr : {frtinri'aw} 4. r1nafiT:anrfifi d$dnr: t*inn#aovf "x-oea"*rv: qltiirur6ulu x:cofialds $f1 sl Ariyasacca 4'. 1' '.Dukkha,: :' ::',.:::':,' {Eukkla;Saeca}.,':., The Four Noble Truths $-ufering'un a!i$. faetsriness ,.:' -,.....,:,,,1 b: 11g€: -Sgf..A.rlllg,otigln of qu$--e-q!ng:1 The cessation of suffering, extinctisn of il # leading to the cessation of suffering 3. Dukkha-nirodha: 4. Dukkha-nirodha-gdminT patipadi: (Magga-Sacca)' bukhha-nirodha-gamini patipada (Magga-Sacca) : see more in The Noble €ightfold Path, Page 3T #... , nji ffi! {ffi ffiffiffi &*b-fr-# t,p "qffi ,,1, tit,t r.rt'nrilntutottxv nllLLu,tnlelw'td6#ggtu mnuqwfixa*ntnilfitifr i *U t",.lrri,y ., rrrrrrrl, mind-objects, namely, the Four founOations of l lrr r, ttulirr,',:;, l)ependent Origination, starting from ignorance as the ,,rii.,, l('r k;rnma formations, all the way to the arising of sorrow, t.rrrr,.rrt.rtr,rr, pilin, grief and despair - all these concepts come under tir,. I'rrirr rlrlrr oI causes and consequences. ,,, r'J, y'r yrLi 14'16rde 116 z odrr .irfi na4ri'r zun Mrriu rfl ur,rd'n rrilr , . ,, , rr; rrrrrri rt;r.rr tild{6ntg1fis1?rur"[nranralrururnuvirlur fi??:.ryto.r ' .t, u d v , a ,,,, r , il rrr,r 1il.lfl'tynfl[1,tt?'ttfl't[.t'tv4nri hiril:-rr:-Javvlqfi '[#re.lt.Jr : ir r:r I rr ir i'r.r{ r rriini.dsXi ttru. l',rrl lirirkjha's Dhamma can be summarized into two types: , .r'.,., ,rrrrl r:r)nsequences. There are principles of causes and I'i 'i,{ rl,lr ", r )l (;onsequences. The Dhamma all come underthe principle ,,1 ,.rn'.,,,ur(l consequence. The more we study, contemplate and r i t ', I , ,r r llr( ) Dhamma of our Lord Buddha, the more it challenges us r, r ir''.1 rl ,rrrtl vr:rify it for ourselves. lt calls on us to act and practice it. ti ,rii r,rrrhrrc the tests and we can prove it for ourselves. J ()*, r*${.i ffiw tp'h;v,# ;1- .,;, tu) (fu:'
- 19. s4{ A DhammaOlscourse on The Faur Faundatians af Mindfulness and Liberation from suffering luu n 1 ?fi s r ?ru'r vt 1.i n 1 n il fr il6 n 1 :J u dn d?fl ds + fiu u n I { Fl 1 :.1 1,1'r :-ir vi r urt o u ,j rl#ri r r,run u n riurdr fr o utrJ " --"d ---- et a u ri'El ri r r,rupr fi s l arut4 n rirrfr r fr fr o utrJ 4 ;--'---*',-o q vadovada dilvrEl 6ilvrfl ilutn f'lvl [stJutn nyls F] Wh.n *" .onriO.r the practice according to the Four Noble Truths, Luangta MahaBua taught that one should note suffering, be aware of suffering, and then look within to see the cause of suffering. Contemplate, be mindful of suffering and then reflect back to see the causes of suffering (samudaya). The causes of suffering are in the mind (citta). r?1 ufl n ufl y tfrr!.1 d n drt n r tL iar ufl uU nri lar fi s r arut ax n r I tar art n r s ter ,v riurflud'Qzun urid'rp,lnl#rfrprd'xnrsriudoaU-ari 't-t a- U-qr i'tlviru'fiXfroutrJaafito fraut:J 4 a qfi'tL nqri'a fr 6o d'r d'ruv'r n1 il d'ilu't nr piruur inr riruur n'') - J dr u 11 r, 6vty oiruu rtju rnr n vda a ruvt s tm Llt rto.l tttl n fl LPI n 1 il rl ruy1 n ? n cLlu.l ?ne n ruu l rarlr nri r s yi r d'rur,r r 6 o n't't t tvl vu'luo s'r n rar a1:1fi ls Ltdr rm q v tfi u -- ei"' - | - s We further discern - our bodies are suffering. We investigate ou bodies - our bodies are a consequence. But the cause for the arising of our bodies is samudaya. To see samudaya,look within the mind. We see that craving (tanhQ is the cause (samudaya): sensual cravi (kdmatanhd,), craving for existence (bhavatanhd), craving f non-existence (vibhavatanhd). Craving (tanha) is the cau (samudaya| We don't need to separate kdmatanh1, bhavatanhd vibhavatanhd. We can simply say tanhd is craving, ambition, wanting. lf we look into our minds, we will see it. '.vr1VqUl^c^6tYt rr 'ry'r rnilir,"rr;,,-iu't{ifluriorJfrffi "L#virunruunr4nrt 4rrrr:lolrnfiln r''.!f,vv run rrr rrr rrrr,ur|rriq1?rurfrnrg nruunyl-qrrrurfrnrgtt6':flouna'r-rtrJ4fi1n I ". . o d y 6, ,1 t t , 4 lirt'r rr'r r(;ilr.t |ilx) yl'lU'l'l nlUUnylnflLLn']nAOULll4dil4 n1'l'ltlOUFrO ' ,r , ., .r A , h r q aq r',r,,,'l1lr,1'lr urr"l,.lfluunrfrouhJ41o ro'ldfifltururfiru,lnvffoutrJ4lo rvlarv rr I Ll I I I1 l rt tt.',t'r,l' t,lyLfr nfiUffi effitS I r rr ynrr rrll lo use this as a method of practice, be aware of the body r{nrl !rn{! llrrl rlesires in your mind; see the desires in your mind and llrerr rnlrurr [o contemplating the body; after contemplating the body, llrerr krok within to be aware of the mind. This is what Luangta {Mrrltrlrrr;r) :;irid is noting suffering (the body)and looking back to see llrp r.irrr;c of suffering (samudaya). Looking back to see 'l:lnttillityit nreans looking within the mind. Use the mind itself to look wtllrtrr, kr :;ut) the mind. Use mindfulness (safr) and wisdom (pannA) Ir nnn llrn rnind, because when desires arise, they will arise in the rrrllrrl r !r !.r,r rirr,rr,r'1,'r lq; virufroul:-l4ufrrnrlrlun'r'rl.rofllnLtnvn?'rruournsvd'L rrr,r, rrr?r'r,{'l,rl'i'll,inolrertfiunQr:tol1n n?1}togrn6od'ruur:iufiqypr':t r=! ., r r'I r I r ii1,rr,r,,fi,r ii d'r n rr I d'r#ulilufrTao lr y l r krok within, look into your mind, and you will see the desire and llr, r .',:;;rtion of desire. When we see desires in our minds, those ,lr, ,nr.:, (l;tthA)cease. Whenever we look within and become aware ,rl tlr.',r: r'lcsires, the desires cease. This cessation is cessation of .,rrll,,rrrr; rrr the Four Noble Truths (nirodha). ffiffiffi€ w*) ffi ffiffi -&trMWd%ffi&ffi *'io*#, i,eqf
- 20. 36 i ADha*,na Srscourse on The Faur Foundatiotts of Minclfulness and l-lherilil{rrr fron: Suffering o ! , v v1 tv - Y 4 4 z t^ G 6t Lul ruvvr ter I o un a I Lil l o un n I I 1 uunt o ll ?? n n o fl o ll fl L n LL uvl 1.i n I Luu rilunr.lr.Jfrffi When we are contemplating back andforth, this activity is the path to the cessation of suffering in the Four Noble Truths (magga). This is the method, the path, the way to practice. nratr'illuu'tfristts nllLlu')yt1.ilx416ft#ggtu ntnvtqwfiuazn'tnilfiii j :Z ,i,,L,,i,i ri tJ . t6flntnil?1 arflanqtfinrut:n urrja'ir r ' r I, r rr, r r'r lottj:ynr: a.-utitvra?H* aijiiiitll,r ,iiirrr,lrrttltl: .irril I tl't I r ,iirr ltit.tilt{l titrt,,r t,'i t irrrr r r r,t t| lt'rr r!l!l .i!ril i,lil l;, rfiusau k{urri rrtrruja?fla-od + nio rfiu'lsr:ai'nr*af x3o foqnnunraqnrnrynni"rqFlauff nQnnilfl u{arfiu rJfrooaqrJurvr nrt*f*:sulefilf i'r,uncilr.ild'sri'rjrloWfi rurylai'^rri'ilfl fi a 5. : rrmrur]:rvrq 6fr auvr1.: n't EJ uav?'t 0-1. nr:fnur n1 srro;hiri nufa a. n r :*'n gn rJl n 6 n r ru tvrff-s u i u-4, rio rJ fr rj6tu n r t t{u o r n et r r ru dr, n r 5 a ? u q il au [Ha{0fJ [xJa?1eJ lil[u80[lJEJU @ u,4 O?14'l d'l d.lfllJLJ uo:orsau'lai'uri r6qo?n 4 darilrritru-u$a l n:s?i'lsou triuri nrn4€n 3 .rd r?i EJ { fr fl ra u [r,{uri riufr o arfr u il:vn o u a-ru rurfi vl lirrl1fl'rlJflail k{uri rjmu nta a-l.reirjilr'ru 4 dqel :vangau toiun anrJggru 4 1. rlrrurfidrmr rrmirfr : sro.r6nrfuzau kiuri curu + 2. afruurnrur rr:ufi: 3. nrrr.rqfioarorrr tr:uti : 4. rydr?'rYl-l tr:rufi: 5. 45'lr$ii€nissrJ*'iviggrur t?5ilfl{ : STla 5 :The Five Precepts, 1. PAnatipata veramanT: 2. Adinn5ddni veramani : 3. KEmesumicchacare veramanT: 4. MusEvddd veramaqT: 5. Suramerayamajjapamadathena veramanT: riritrnnrttJarfii n, tduqrnnr:xirnr*J*rp*,{r *d'u n'uqrnnrtfi otarsa.rdttrfi.laitd, r{uornnr:a''n Tns -^J. du$,lslfl T5tJfi ytfl Yt'1fl 1El?l51lfJfl u ri'umnnrnjrsnqdfi otunrer, r{umnar:cirtnvrfi nd.t dqfdufn'lsi?irriluu r{uarnnr:txntfi q Tfl fi n fi *fln*'}'t -JYd [?u8'] n l-l'15olJu'l tN1 o a q51 Rules of Morality io abstain from killing to abstain from stealing to abstain frcm sexual misconduct to abstain from false speech , to abstain from intoxicants causing heedlessness I I ,1,;.rii ltre Noble Eightfold Path " ", r r . tril l rr Right View, Right Understanding ,, , ,' ' ,. ' .. r rh , rl rl); r Right Thought r!.,,,, r.i. r( . r Right Speech ,,,,,,i.r1 .ililtrl,illlil I RightAction ,i,!,',r1v,r RightLivelihood ,,r/.rV,rr;t . RightEffort , ..rrr Right Mindfulness ' ..ru;r(llli : Rioht Concentration , .i,{, nr()ro in the Four Foundations of Mindfulness, Page 45 0 s stF"sr 1,# s*i* ':#- rill {m *rr#K4' '&", ' ')kx '.;1, '#& w€e s *.; s" S"r.of n:s t;) ft,:' L'. e,F
- 21. 38 | eOna^*u A,scourse on The Faur Foundations af Mindfulness and Liberation from Suffering il.!rt' t't,t rr,trtf[nmtntruv nllllu2ytl'1l111il6#g,tw manqwfiuaan'tat]fiii I ,n - X^ v - v .^q Y oa .ffuf, ..e'----.Y iil uu dnl o{ oTa ds 4 u d'n :t u't r{ fr rlggruri'r + fi 6 o u dn oTs a'q + ll n'n ffi n d's + fi o qj"Lur,r d'n il u1 d A flfl Sr uri'l + #tu d'n il u r a fi 1153 I uli'l a ri'l u dn ci?s dq + ff o qjlur,r ffns o.i ilfr s a 6 rJ p r vr m er vfi r4r d'l d'ruu'r o ei 6tvv4Y v t]luFl'l Lsln tq''ln1? This is the principle of the Four Noble Truths. The principle of the F Foundations of Mindfulness is part of the principle of Four Truths. The principle of the Four Noble Truths is to be found within principle of the Four Foundations of Mindfulness. The principles of both the Four Foundations of Mindfulness and the Four Noble Truths can be seen in the principle of Dependent Origination, since craving (taryha) is to be found, acting as the meddler, the busy-body. ^46:d J fl :JFIn I u dn-Lu r r-u 1 tua lar s v Fl o { il fl L Fl Fl'l lJ u n n o ?fl t l ?? Fr :J o'l Fl A d d- I 4 o?ml I a?Fr r.ro.r Fr LNo L?'rs vlll d eil sixlfi q v nldo lfi fl fi n n I rB uun vfl 11 rA o^Q v q t , , l^ va d d q The overarching principle for practice is that we must practice according to the principle of the Noble Eightfold Path. The Noble Eightfold Path when summarized can be categorized into just 3 groups: moral precepts (si/a,), concentration (samadhi) and wisdom (pannfl' tflrrrr rirrrlr,r"n::,r,,r,rrilrnd'[urihJlr]'rfiBr frinarrirrlufiufioqjrrfrrrrrifi,^a}rri t u Avv '- , v 4 It rfrrr rrrtlr'r'nl uti HJ ltlutnn{ynou w?''lysyuut?lsyFlo.i?nlflFln uonsln J r1. i, r r r r r"1 ir u'fr,; lrrs vfr'os ts3ry dil'tA r,i rtrX"ls alL av5tisr nfr tn n lhlq lq tirrp;rressing new defilements (ktlesa) from arising. The old rlplllenrnrrls ;rre still there, but we must stop the new defilements from nlllriU ftrrrt= fherefore we must observe the moral precepts, living wlllrlrr llrn lrorrrtcJaries of the morality. Next to being determined to live llr ar'r;rrirLrrrr:c with the moral precepts, we must cultivate samddhi, Irilil Fillr.rliorr, [o calm the mind, make it tranquil, thus suppressing lltp rlefllntttnttts. dnrrr rErrn'r rr rvr:::r')uaflrnsv$r{n{ffifl10onil1vt1tnttLfr1rit6' il't'tQ'ts'l dr,ri - ,Y r ot ^ fl [lllrtr l,lrtrlr lrt'.'l:: r]trnuoqnlfl tuqFl Wlrerr we lvu rrr accordance with the moral precepts, craving (tanhd), r Hr rrrnI rlxprrrss itself through the body or the speech; so it writhes and Erlilliln'r ttt:;ttl0 the mind. v rr i r1lrrrtrr ,vi rudiill/r?lt#d{L?v{:lFrQrldBrau1loln'rur,1'rnra'[s6nfrlgnre r,, =,'-r lri'lrJrir tn,;'lltnu fiviruu?gn'ir n:lrG l,r,l lIrrhllrir thus taught us to calm and restrain the restless activity rrl r r;rvnrr1$utha) in our minds by bringing tranquility and serenity to ,,rr rrrrr,l',, which he called samAdhi (concentration, one-pointedness nl trrrtrr l) ,,A.n. d u '-et v 4 Yq v 4 Y gt {rl fl ffi ,i r rfl uq v fr'o r d'r'[s fln :er fr n w ?1 vn'] ? d'{"[s f,n :er fr n fiu ti] un r ail pr Y ^ x 'qe^ 3 q v61 nuflrndufl1Ll Lil LttnnluLuile [s A Dhamma practioner must commit fully to observing the precepts because this commitment will inhibit the coarse defi from arising in the heart and mind. ffiffi @ffiffi -.k€ KffiMffi I
- 22. I 40 |a an"r*u Discourse on The Four Foundations of Mindfutness and Liberation from Suffering j 3^ ht a d a ! ,j 'r tPtflll"toiFlfl0.lt?'l lN?{.1:Jt1?lvnLndv{'1t?lunnnt?o.ieil t?o{t6a{ L?o.in ! iJdi !-' r?o.i?6 L?0.r3{ilzu6 rro.r?'rFtv r?o{nruu'l 60{nrl1iltnn arer'(Brfifiuq 4a v'{1un vvlFltl These days our minds are not serene because the defilements steer our thoughts to various sights, sounds, smells, tastes, touches, to sensual desires, to cravings, to greed, to all sorts of though motivated by the defilements. yi 1 un o{ vi 1'[s}i'fr fl:-L nr m r ar :r ! r,r, zunLvil LtJ Ln tu^iltounllqnnou rir'[qrotre't j fi rn a ruai tiufius v ud n{ 6'rtrilA' :iuq va irr 4 e o v U tqvv rlrrJounLnnil1uilu Ll.l n :.luts?cx{on tiu qv Phra Ajahn invites us all to to bring serenity, tranquility to our minds. Those defilements cannot appear, they cannot proliferate or propagate. It's like they've been sterilized or castrated, and they cannot flourish in our hearts. q rua r ffi l o { n e 1 rJ d { r fl o.i'[s I o.r t?'niu d rtr]"ls tfl fi n e 1 il 4 I The quality of serenity or tranquility in our minds, brings us happiness. tV n'rudx{il1flq6'tL + ollr't? fioeqaiord't tdofi'rornrai ugnsr srin:grtrnr rrd?.rl,lln1R Lrda{il'rs Ft ilaQ{ilr tfi fl rfi tm uaxrartT rfi o'lri'lqfl a{ t?''l lA'funrmr4l We strive for the 4 requisites (paccaya 4): food, shelter, clothing and medicine. We strive for wealth, status, honor, We pursue all this so that we will be happy. nauilryutoaaetz n1*Ll1"{rn1nNv1d6ilgg'ru n'rawqwfiuaxmnilstiil I *, ) i,'.o Y6 u Yo^ - ;r, F't rirrl'rrvir.:i rril Lsttdr{u't !'t{nt{fl6il1/'t.t :l't{Fl?{ntJFllr'l.l 1l'l{Fl?.i trlu''l r r r rn i rillfi rr1r I hifiovtrlilurr?aqwiuou lhla lrirlrlrirress that we are diligently in search of...sometimes we are urirlilicd, sometimes we are disappointed; sometimes we gain, Ennrnlrrrrcs we lose; nothing is certain at all. il l ; r! y r r r t,':,r' r'vi' rufi o un r r r 4lvr x d'nr"[l;ri'l rm niuo d l{ s v}}'d.l:l ev{l ttnufr ,, ,-,rlrrr rrrilt,',rt{ '[rlrard'nrnevttdllo{fitndhiQnatl rdo6natl116'16nsv Ilrr r r; tilrt lnrrl !lrrltllra taught us the shortcut to happiness, for instance, by rEFlr.rililn(l ;rnd extinguishing the defilements, instead of running after llrp r lnlk rrrrt:nts. Once we restrain the flow of the defilements, our minds arE nnrn(: and tranquil. When the mind is serene, the mind willattain Ita;rptttnss. .,,, r i,,, r ;r r i,l lr rilud ur6 6 nrfi nrre.r 4ri 6 nfi nrr rH'6'nrqaef G nfi n?'ltJd'j1.i1d? rrl{i ryr r,,r ;lptiindt 6nfiorr4nrn llrn .,nrcnc mind has concentration (samddht). The mind is happy; llrn rrrurtl is wondrous, maryelous; the mind is bright, illuminated, i,l,tilklill(1, shining. The mind has energy and power. ,i 'r Ir,, ,,r.ri.rrljfiIolGnfitmqylo'r:.j1frs1?rurfrunr{rr,lrrvrqr,lrrIod'a rfie , i r r,,i,, r,,''., r:t.t'nnliqlnfi'f"iqlOlUaf q ffi MMffiffi& %ffi& ffi I ffi
- 23. 42 | Annr*ru Discourse on The Four Foundations of Mindfutness and Liberation fron Suffering These are the qualities of a mind which can be used to contemplate to investigate, the causes and conditions for extinguishing from our hearts. onuilryutaetxu o1*ttuxn1iln1fr6il;;'runtanqwfiuaun'tatJfitii { Ut d fi rfl r,r r r, r r 1r n.r r )'r r 1 ufl d ul d A fl fl Sr ufr o r,rfl I Tlla ta urrr nrcthod of practicing mindfulness of the body (kdydnupassand-mllrntllmn). ,tulaqavG q1 rrul lfl r 1r f h riiorzfi.l o nr uT r4fl a du1 n1 :lfi tfi un r r 11 rir ;l rr d f Ore ;rrrrr:lir:() of the Four Foundations of Mindfulness (Saf/patthdna) is rrrlnr lfr rlr rr rss of the body $AyanupassanA-satipatthdna), contemplating lhe lrorly, sccing the nature of the body. i a d rl r, r r r vr 1,r' r 1 r'iJd d u't n I il fi s 1 ?rul n 1 il fl teilu'l I tre anr ;( rt rr I l)ractice is mi ndfu I ness of the feelings (vedan dn upassana-aallpntlltiltt; r), contemplating, being aware of the feelings. = r v4 A." - q 2'a 9- .- l-aa^ .^ 11 rr mr rrd u l:nif l,uilduil'lanrrr:.r'jrra'rlfrnF t6d'l:Jd'ryruvflo'lt?.lfittunv ra ,rrj lvr, r::r.ror r,nrdfirflufid't fivirudfln'jrafir155ru afirlggru toldA 'fl,,ri,,1r'lrir.'iir,urrrrd'nrtri'irnrs l#ulurqilu'td'nrlri'irnuul ue'rtri'[rirQilu'l ,, ,'[rr'lrir, ,rr r,r'rl,rilqinrtL rarlil'[riLevru'r urvrurti"hir?1 t?11il'ldtlvtul ,, ,rr'lril'iL: r r.r'rlilkinrfl toldAtflud'rnnrtl riruunrff hXnfiud'nrrri'irnrs ,1, r r r r-i j r r'.r'yn,r' r l,ri fi rer ufrrtrlo {lulfu Ilr' wurrls "being aware of' here mean we use our mindfulness (saf/ rrrl {rnr r:lr:ar comprehension (sampaianfia) to be attentive to and {rwrl{r ul tlre object of our meditation. Use mindfulness (saft) as the vv ,4 qw O 6t _a < d w ?'r vsyuuil ?vv'{vr fi Ls'r s.r !u r?1 n 1 lu'r 4 vr Ln"'l r:_l u4 vr fi 1 4d n 4 il Lnl 1 il 6 ri'rri'ro qj 4vrTnl1 1#Q nfin r?at rd En do dtj r 4uTnl Therefore, Lord Buddha taught us to cultivate the mind with the Buddho, a method of recollection of the Budhha, contemplation on virtues of the Buddha (Buddhanussaffl. Buddho, Buddho, Buddho Mindfulness (safr) is present and regulates the mind to focus only the word Buddho, Budhho, Buddho. rr.rFri.ru''rfiriuenri'ur{1ri'rorurilruafi urfl"lsr?i'rrarfipif'jrqvr li'ru oon m fi dfi ,jrTn riluvlvrlnll r,rr uln rfrr4vr ilr fl lsoonTo Sometimes we do this in combination with mindfulness of the (Andpdnasati). Brealhing in we think the word "Buddh", and breath out we think the word "dho": Buddho, Buddho, Buddho. lnhaling think "Buddh" and exhaling we think "dho". n'r ? rs?ru o'r utl'r urn F fi 6 o n r e rq?n :r u 1 d A fl n q''r ufu ro.r 6 o n r e ri r raun dJd way 4). fti breath AY n1?vrs'r?6u'rn:r n't?Fn:.rn:r n1??nil E Practising mindfulness of the breath (Anapanasati) is also a practicing the Four Foundations of Mindfulness (Safrpatthdna noting, being attentive to the breath, contemplating the following the breath, knowing the breath. ffiffiM ffiffiM rsM ffiffiffiffi
- 24. 44 | oOnr*,m0rscourse on Tlte Four Faundatians of Mindfulness anrl Liberation from Suffering J foundation (hence the name Foundations of Mindfulness, saf/patthana) Using mindfulness as the foundation, see the body as simply just body and the feelings as simply just feelings. I am not the feeli I am not the body; I am not the body, I am not the feelings. Feel are not me or mine; I am not the feelings. The body is not me or min I am not the body. Use safi to neutrally be attentive to, to note the and feelings, and see that they are just as they are. The body is si just the body; the feelings are simply just the feelings; and there is me or mine to be found. qd^VtY6^ [ulcuyyrt?'tvs1?ru1n1fl nlNan']El toldF]n'']l/l"lFlsnsoanla t?'rnto'']s rmfiu irun v nr r , ians r s ro rQ nror rarfiuuun y n r r Snuur lvr a'r yG n rilufi .r S d6t, t tt6 ft.i lnnu lulJ?1nn ttn t?1 4J As we contemplate the body, are aware of the body, use mindful to focus on the body, we are using our minds (citta)to be aware the body. We use our minds to be aware of feelings, because it through the mind that this world appears to us. tur n n r s udr fi fro ur r 116 n ff i:l uQ pr n rurJa nur rar prQ pr u6'r fr fro uar r n u.ru ur auc9q ff iilurrvruruqfsluaqaur rar prG n u6'r ro 16 n err n n r s fi l:lun r rrurJa aur trl BrQ n fi lil uQ n n rufl a a u'r froutr.l pr rr yr ur ff ufl u u,r yr ur urJa n ur qq!q After being mindful of the body, we move our awareness within attentive to our minds (citta) This is called mindfulness of the gffi$fuffi"*;, . %ffiM I tt,un'lilt'n1frttuv. nlurluxnllull1fifr#ggtu mnvtr1wfiuarmnz.lfififr I 45 Ls1r1 I l1 1:, 1 1 r, I yin'rzosa6, nr:oftriruuprfiortruldqvf{HnrEJ"h{ g r r i r r r;r, r r, r r r:rr I tJuo3t 6a fi rlifi ficxl'u 1ru-ul[luuatriu I rll rrlrl,r,trr r,,trri'il6gru J I rnu ntrrl,ti.lu r.tffilfl$rU t rr-rn rtltl,t,lIr r,.titi'iltr15fU I rirril rrlrl,l,trr r,tr,iil,l5rU rlr1r.1ltlr, rrr; r 4 : Foundations of Mindfulness I l,.l ililll'.1 ' 'ir,, l,lll, il il t| ), ll;l;itni : : , .!i rriltl,.t'.'.,lllit: I I rl, !IilIr.il|lt1)ili;Sitn6 Contemp{ation of the body, mindfulness as regards the body. Contemplation of the feeling, mindfulness as regardsl@ellngal:.1,,rl,fi ','..,,.,1 1,; :,",, rr -,"'''i.,.1. r' :,, Contemplaticn of mind, mindfulness as regards mental conditions Contemplation of mind-objects, mindfulne$s as regards ideas ,, ir,rrr:,1;rlirln, several words are used to describe the action of , u rlr,,.',,, (.sall): "note", "be attentive to", "be aware of', "be mindful ,r. lr" ':ioc", "observe" and "contemplate". 'i.t; Jfu#zusi@&ffi
- 25. I 46 $A Ohamma Discourse on The Four Foundations of Mindfulness and Liberation from Suffering (cittdnupassana-satipallhanQ. After being mindful of the mind, move our attention to the feelings (vedana)and this is mindfulness the feel i n gs (v ed a n 6 n u p a ssa n a-sati p afth a n a) . After watch i n g the m i we use the mind to watch the body, wnicfr is mindfulness of the (kdyanupassand-satipallhanQ; then moving back to the of the feelings, this is mindfulness of the feelings. vddra'eo!qra6 'ffufl l:lun r nrlfr tjG flunr nrfr rer ro'url n 1 rYL lun r a:Jfr ffi r??:r il ?v ,vrtrrrt ri'r fi u ri'r rfi u ri'rrir fi'{uo u ri'r o qjtuvi r fi fs n r rEri'.r o qjluvi r fi r6uor n ,ion',, u. tri'lar ri t rupr n nr ei o o qi o d r{ d ril un r a rs?ru er u 1 d A fl flS'r u This is the aspect of practice. lt is what we use as the guidelines the practice. We use this method of developing mindfulness whi standing, walking, sitting, lying down. Both when we are doing si meditation and walking meditation, we practice mindfulness.in way. While meditating to develop the mind, we should and be attentive in this way; this is the development of Foundations of Mindfulness. the F ,,i,',' , lr ,r ,r r lr lr l:i::.'nqfr rort:J:Jfr:J6 r,rrnfifrofrottqlilrfrrtqrlavrAufro fiqremnrs nrsruflnaur fislarurr?viu'r r,rvrururlnaur fisrarur6 qq 6 n n r urla nur ee rutr-l ud'e ff M r ri'r'i r n :ar rurla a ur #o rar q vfi s r aru orerrurJa nur uilu ro n ru rr 1516' niua ci r{fr s r erulo?fl d's + fr s mrurhs ",y z fi sr em eanrfi or r{' g xr fi sr erur zu nro.i n1 ?il ?vvr n fi rlfi ffi fi rfi nrfi u"lu I' du i u,"^ h '4 ' ,',,tt rttrttilaJvtfrrsNv nl*tlu")xrta*tuta6#goatu mnntlwfiuaxntnt|fitii tr O', I rrrrlurrr;rl,rlrnr; the body is mindfulness of the body ftAyAnupas-san|- adlrlrilltttrt,r), r:ontemplating the feelings is mindfulness of the feelings lvrilltut tnttl,,r;r;;rnd-sof/patthdna); contemplating the mind is mindfulness rrl llrrr rrrrrrrl (r;lllSnupassand-satipatthana). Combined together they *lc llr' ',,un() as mindfulness of the dhammas or mind-objects 1t ll t itr t tt t t,rrrulrlssana -satipatthdna). Or we can contemplate the Irrl rr l, rl r;r,r l:, orr their own such as contemplating the Four Noble Truths, , rrrt rrrl rl, rlrrrr; lhe Seven Factors of Enlightenment, contemplating the llrl,L' I rrtlrlfurkl Path, or contemplating the results of our practice as llrrry rrn,;. rr orrr minds, so that the mind does not cling, not attach to llrr' rr'',rrll', wlrrt;lr have arisen as a result of our efforts in the practice. i,, i i r j i', t r 1 ; l i r lr iriily"[u6]j""1 rilufrorJfl :iG rfl uoSgdqvr'l 4 lr,r'rdfr rT53'tu r r ; i.r lr l'r r rn un vo?sr aenr fi o.r ri- a 6{ tiluudn nael v},lr-il1 #on'.r r 1..{^ 6t Ozr tdd o'- VtY? Y91 ^ r r il' r t I .ir |,r tn no tLluLtueil1.l L1nil1uzuu tnfl?F]11{un1u LFlElu LFlv.i a , r i ,,.'i .i , r lrr r.rilrr,,riinTonraqnr4flduytu'ri'u w?'ryt?11frL??arfltilutxn't , , ,: ,r, , r r rrrilrrr.,.r,rvrdntrilrnMrtr,ra nadorrnrdrr,rf,ltl{o{ostq virufr ^r o U, X ,,, : .i i r.i rr I tlit ll l'/ln'yl'luttlfl Lonld LflFlouutnfl I Irr , I rl ,, u rn nir [alk on the principles of the Four Noble Truths, the Four I ,r ri rr L rlr, rr:i of Mindfulness, Dependent Origination, the Noble L, 1!rtt, 't,l l '. rllr, which are the key principles, in both theory and practice, i r, , , r!, , tl rr : r ilstioguished guests gathered here today some guidelines rfr otil'Lri lsr r , o r rrrtrl fr prl:l rn' r t:l fi o lo r zu n q r n n r afi rar d"r'[n rJ ffi fr urfr, t4 zunL?1nnflu d MffiMWd' ffi& '4& & dT*Wfr I''r'tff, ffi WM .WM #%ffi,Mffi il I
- 26. t 48 |A Dhanma Discourse on The Four Foundations of Mindfulness and Liberatian from Suffering for use in the practice of Dhamma. lf there are any doubts or on any aspects of the practice, Phra Ajahn would like to invit questions and discussion from the audience, since he has spoken for a little over an hour and there is not much time left for addressi the questions in your minds. Honorable guests, please take opportunity at this time. QUESTIONS AND ANSWERS ffi}ffi ffiM --*-| MffiMW ,'?'*#., ,t'!,,tt,r t, o,ti,nn)lryu'rattut Ft1lr.u,tn1nl.tv'rdfrilgp.'tu n'tnntlwfiuazmntJfitffi I OS *ll ullf ttlloN 1 Aurllerrr.c . A r;larification-is it really necessary to have an object to ft rr u', , rrr wlrr:ll you are doing insight meditation? . .J i. ^- o dt v Au d 6e ,,,1,,,, rrr ulyi t : rrr,uyfrvt'rirlaaur qrrfluturfrfr'orfroraelniLri"lsrfrrhl .; rliirrll ' 6v d 6Y d daq 6Y d d r, r r r r r rr ;t J i,IlFlO.l?..l dt.l n yn nO.lelOl ?:.l tU'l:lddUl n nO{elOleilJ CU , t4 ,d ' rr,r'lrll,l ,t; LLlN.llU?l1 I r nrrcldlor tor Phra Ajahn : One must have an object for meditation, nrt,r,l[",:, ol whether it is tranquility meditation or insight meditation. ll llrltn r', tro olrjcct, yOU WOn't haVe any WOrk tO dO. i ^ o Y r ' ,r , r r rrr rr r',i'vir,rrlSn??ilqilTr"l"l riutiluoraarnitotalnvrfior,irlri"ls , r , r /'..r'riiunrlrynrTurf'fioriudri't b lto.t t?'t 'ffuriuliiunrefrsreru''l , .,i ".o y t X r l rIlt I t'y',lo L1/t1/uouss.t vtnl.i ouFtFt''l LSlFlo.lto'l?'l{n1flu q vdt& r I i r r,r L t,r' r "Yurilufr ug'tus 1 n Fr't 11..1 d.lllto{'[s fi q r emtrl l'rqu , ,,ir',:ir,rr,'i''luduq'ruflo.r?'r{nlu rdot?rnluTvr:glrnuri'u"ludr{nrcl d, , rrlr,ri.lnr,'n6olfiulue'r{n1flflo.rr?'r liusvFioflr Frnrfloon"'l tt ,{ 6 ' r I rrl'ltlllltlnSYnnlAOOnl .-S, f&t di'''ffiffi&ffi Er'tffi t€f
- 27. 50 ti" AOnuour" Discourse on The Four Foundations af Mindfulness anel Liberation from Suffering Translator for Phra Ajahn : The word "Buddho", being repeated a mantra, is an object of tranquility meditation. For insight medi we contemplate the 5 aggregates (5 khandha), which is for the arising of wisdom. To see (alnnica) impermanence, ( suffering, (anatta) non-self, we must use the body as the object contemplation with a tranquil mind as the basis. Contemplate until see the harm and troubles that are the basic nature of the body we see the harm and troubles of the body, our attachment to this body, which is so strong within us, will gradually lessen Our suffering from attachment to the body will slowly be relieved. il €va'rsl tei, vi r u{n r r t6'r,i u r u:l ur-l av'i r u?ohJ z Translator for Phra Ajahn : Have you been practicing regularly? Audience : Early morning and an object and meditate, but the so many things come to your concentrate. urjn : frnourfrrfi er udrffn*nr vrurrfiqvn.)'ru'r vrslsr:.rfiqvfisFrfi l9 riruupr urifr5fi n.irfi nr,rlilfr{dru 6nlsovutLvrlnrulfl rnfl flrnfisvvir sq "lqatr d ,6 u t c o !- q r 6r 1'{?3o'1q15€l : ftl LAt?'lVtl.l{'lUt?lnq LSvl?.lUV.l{'lU LI-]USFlFl114llddU rlggru @#ffi s*.s*,i,'*t, s t61-l ,s ,, dffiffiMffi ffih {ffi# I t :,itrtilnt'il1ltttv nlNLLu.)n1nxv'ta6ilgatu n'rnnqufiuaxnnilfifii I U't rirr,,', ,r,rLr,r,'yirrilfiT:tJllayu'ltJfiTtuti'l?t]Jrorfdil:rrruri'urrirlilu | .rt, uaa t v I u q dr filr ,f L lJr '/11 ,ilt,urualqfjft?'l*6l9t3uf.try^a?ail [T'1,[?t'] [uus]u, ii rrrrlr ri,llt]1 t Ofj'l{l4:?il4?t?'}tilU%?gl late night I stay calm and focus problem is that when you mind, it's very difficult to focus, n a.r ;rJ, eirufi ufl u;il, ir r nr a vr q fi n ::x uavrgrudruu5 oir.r "1, t o.r eirufi rfJuiT .: n r s, eirurJ:snou rh a;r.lo:rx il-r fl il q, fr { ff rilu irr yrdo*r n*r Flrur[nsa1n']T n o { r?yllJ'I, ci':ud tfl un r:rar sortrlai, nrrr.r$fi n 4*4nd x{a L1i?* *., eir u d rfl u * ** rirnu nn** s"lfEir arm.rai#u 1 "k{, nrrrurirvun.tri'nrura fluar:*sri o rriu'ir ?rm rfisr r{r ue.r uilusiu n o r d-'rz1r, cirufi riluermanlt'r usi.:, cnrr{fi rJt{ uei{6n"1}i6fiio rfrnta rilunaT r rqtu*xrifisiirl*ol6n fi rani:lfl urn"'rrir dil1* uoi.: q runrnuo.rfi nh{ r$uqene4co firnnqn Ad-na rirururru. eirufi rfl unrrrrufuEi'{ arrilni. nmilt or:rlrunr r o finr:rffu nrflsr'fru riJustu laiuriitururru 6 ".rurtlri'o . the Five Groups of Existence, Five CorBorealitlr Feeling, sensation Perception Mental formations, volitional activities Consciousness ,, ,',, r l, I r, rt trllti,l i,,r lr.u,r kltttrdha ,,,,rr,r kluttttlha .Jff" ' l.*,J; ,& {# *s r ',i'1l WU*r . / ""1, ffi*' q,slw "* *}; &-
- 28. 52 I eOnanma Oiscourse on The Four Foundatians of Mindfutness and Liberation from Suffering !)1tttilntu1frtt*v Frlltru,twlnlul&6#ggtu n'ranqufiuazmnilfiifr f Ut vi'r utrl n n ayvyr fl ?il L 1{ fr yi r uo r s s y Fr uri n r ffils vi r uri.l s9ilE Tlllnlaterr tor Phra Ajahn : You are looking at the Buddha image, but €unrt,lrrrrr:r, orrly your eyes are looking, but your mind is wandering off ar rlltswl lr !t r' ('!lqe. it s =i rr r.r r.., ri ;i.r r,iJunr 4lri'[nr{rriru Iralrqlnlor for Phra Ajahn : This causes the mind to be restless and rllaltrrr lrr l Its, l n r:,rii rrrrr,inl n^lrn1 rilunirntrd6rurn Itarrsldlor for Phra Ajahn : I welcome more questions. Very good, vnly tlilr rr l r lttCStiOn. tV, Translator for Phra Ajahn : lf the mind is distracted, we can the mind that is distracted. This is practicing mindfulness of the m (cittd n u p a s sa n d- sati p a!!h a n Q. dy vr?vo1q1?s : nrillulorr{fi nrrriluunAn nr,r1il1fl{druro{6nfisyuri qq Qnfisva.i:r Translator for Phra Ajahn : lf you use mindfulness (safr,) to note be aware of the mind, the distraction or restless thoughts willstop the mind will become calm. il €ua1 s'If, ei : n r atfro r eer ffi rJa nul vi r u"[fro ei'l{tei Translator for Phra Ajahn : What do you use as the object when practice insight meditation? Audience : An idol of a Buddha, looking at a Buddha image. uiln : unitvlarvlvtogr-l dHnr4nervXvrngrJ il evol s1 rei, d r n r pr vr ayvr y n eil rm pr vr ayv! yr fi arl udc ff riour r Brlq rL o.r aqaqqq9 ilt?: fr I { r"ft qqiifji 'nn nr lHx ]ruiuuuuryvyi llr trtXlr4{fvr!..ltryi'tr{ yyn n'' }rE al tL6'F:ll tal?yyTLtiqti fflu nuuu{il'1il r, , L,, , , ,ii' , ryi rrirl,rrrrYutfr:layTfltftil6'rgri'u rarfis v,IfrynfrllaLiu larsv ror qlnr,o.r rer u6'r fihJ 4n avvlvr ogrJ 4vr rv4u ngrJ udr fi frourr 4fi ln ynou'r.tudao{Ft ! Translator for Phra Ajahn : You open your eyes to look at the Budd image. You look the Buddha image and then look within to see own mind. Look at your mind, then look at the Buddha image. at the Buddha image, then come back and look at your mind. Try method, try it out. "& rBf l,;' , l, ,,,,, ,i I r :rirlr;,rrrrYu lmsytfrfroilfrffi6'rtri'u ifirykirnu lrnrrslirlor for Phra Ajahn : The person who asks helps all those li,,t{ 'r nrr, ; l r ; rlsr) benefit. A single person's question is beneficial to the ,,tlrr,r trr:lpk: sitting here listening as well. We will all accumulate r r *.r il t, 'i t{ ,lll( )r, we will gain the perfection of wisdom together, and we r ili ir..rn lltore about the methods for practice together. Please ',.rrlrlill{: M&M d,%ffi& +sffiffi#ffiffiMffi
- 29. r 54 |n n*nrru Dlscorrse on The Ftsur Faundations af Mindfulness anrl Liberation fram Suffering QUESTION 2 Audience : Thank you Venerable for coming to Bhutan and giving teachings. lf I remember correctly, you mentioned body, mind a feelings and you said that feelings are not the mind. How do differentiate what is mind and what is feelings? Can feelings and mi be separated? , rrrl n rir nr ru fi 2 : r o q oril ?v n ildv ?vo'r s'r ?EirJ'rn n 1 il rrn v'[#d r a oufl c adJ yout^'4^v v,tnt?'t ct'tilNs1 LilzuFlyr1u?JFln{ n1fl tenu'r sn ttne:_.lon11teilu'r kitrifi{6fl,rri'u virorir.rtarerfissvLrsnusv6nfi':-r!'rvru'r trvrurd'r6nuts nu Lnlt?o v't?vo1q1tEi 4 : v M rd d v 4 U,Y !,t?1u1 n ^ 'a 6r u t-.1 s Ft [:J Lfl 6.t tn fl e nut?1q{ Ltfl n |tfl v In ttn v t]-l rer1il fr'ortrl Lrfl n !1fl v re n r n 1 u ur fr rrl#ffi{l nr r r Q 4 n r.r n 1 L?1 iar E fr 4n 1#nnud'n uri.i r n r s "[fr a fr ri r uupr n nr ci oTao qi triki lar 4 n r a u6'r rar rS q Q n 6 n 116'r fi r r s rtul .i liu r Br { n r rar vi ruvfi r fiufi { nr ar,r d'r.r ni uo r.i'rt rar n r oGYvrdarvdohY14 l qvrLfi"l rd?srrneilur_llnrunornu iltprlrn.rLl/nornu r?rilr N n'rr?'tLil n,r r eril r Frdu d'r ldsr iar fi n a n lds r iar ff nl 6 su,* r. r"r#urar fftrl er 16rr,rd'r Frel:Jilenud'{ r?'rnnelxJilxn r?rqnx1}Jr6:-L mrqnrrril:lQn t rd o uq r n pqr tna {r{ strl rilupr lr il u'r r?'r n reil ur u6'r rm fro ur r nrQ n tm nr6 n u6'r flaurr 4a nvru'r uartritfr us n uri rarl#n fr riruupr s n^io qQ n u6'r fi'tJ 4 pr n vr ur ufrl fr :r r pr6 n lru ur fu rfi pr :iu rfi erfi luu fu tfi nr fi n r s reT ff fro utri qE d a 6t ,, V tvl , o 6 d vtn1fl tolsFrtlluzuElout?'t Let LPlttun vot?'tvntFlt.tvrL?'til1nn:JusvLLflnfl E ,, ro{ lTu lrfl nrt os fu losTn fl .ffnTuffi .ffuriu ril ur{,r uzu n vi r un o .lt,i'r 4 : ,6t4, fl o{Y ?vvvrf tq 1 t]-lu t?o.lvr''}vl't u I MffiMWd ffi& ur.ruilrllvtat€Nv nltrrLu,)n',atn41fr6f,gg'tu ntnnqufiuamtailfiii I UU ttlttrlalor for Phra Ajahn : The feelings (vedana)and the mind f r,iffrrl nrrr rrol llrt-' same thing, thus we can differentiate between them. Flul wc rLr trol irrtentionally do so. When we are observing the body, w:i qlrurrkl lrr: lully attentive to the body. When we are being mindful uf llru l,,rly, :;r)e it as simply just the body. Use mindfulness to urirlprrrtrl,rk: r;lcarly and fully, not switching between the body and the ntlrrrl llr' rrrrrrrl and then the body. We shift our awareness when it her lrrrt',, r rrrr:r;rl, for instance, we are meditating with the word Buddho €rrrl rrfl.r ,rwlrrlr: the body is in a lot of pain - back pain is very bad. Wlrr rl tl rnr rh I wc do? lf we don't observe the feeling of pain in our backs, wn wtll ',oot| { lr;ulge our posture, moving this way and that. Therefore, til.r r rqri'r rr r r rr rr lhrlness to be aware of the feeling of pain. We observe llm ;rirrrr l r r )ut lritr;ks; we note the unpleasant feeling of pain. We shift ililt rtwril'ilr:,:; lrom the body to the feelings. We are mindful of the fnnlrrrl;,. ,rrrrl llrr:rr we lookwithin and become mindfulof the mind. We nn nrrrrrlftrl oI llrc mind, then we are mindful of the feelings. We are n,,l 'irltr,rr,rtrrrr;,rlifferentiating, butweuseourmindfulnesstoobserve llx. rrrrrrl llrr.rr olrserve the feelings. We observe the feelings, then we ,,lr;,r,rv* llrr,rrrrnd. Where do the feelings arise? lf they arise in the l',ly yy. lrrrrroll'attention to the body. Use the mind to be aware of tlrr, l,.,ly lrrrl wc do not separate anything. When we have practiced rr, r111, 1rlru, r:;1, lrracticed in the right manner, they will separate on their , ,n,r i ttr,,y wrll :;r:;larate automatically. That is the result of our practice. ,ii, nrrr'.1 lry rl otrt. Lord Buddha's Dhamma challenges us. &stu€dffiffi&ffi I
- 30. 56 | AOnanma Discourse on The Four Founclations of Mindfutness and Liberation from Suffering yrf, so1q1f, ci : vi rurfrT ls#otil rirvj rutil rfrr'[s rers vfl n d'r o d x'Lri4 r o r.i x rar q urir ler 4bi'lu l 4 urir ra5n ufrr rar r r 4 q r unr t l fl16'1u il B tl.r urr , U t hil Y , U9)1 v v U t rrn,r Lrl ElJx Fl 4 LFt LlrrJ Efl e n rrne r?'r 4 un ?. Ln Lulr E rrn ? rrnx t?1 111 41'r f) v rdYtl4r ,Vhl^, illunO{ Fgr {Fat'tOfl ',t.luttnQillun0{ Lll n teilu'l ttn'l no{fl ou L:l Fts Fl ttnl no a'DovtuvvLvql-lXnanlfl tLnFll.inuno{aFrea Ls ouuFlontafll.l {s Translator for Phra Ajahn : Do you understand? lf you don understand, here is an example to help clarify. Can we look at the g of water (Phra Ajahn is pointing to the glass on the table)? looking at the glass, can we look at the red bag? After looking at red bag, can we look at the bottle? After looking at the bottle, can look at the glass? After looking at the glass, can we look at the bottle Try to reflect on this example and then try to look at the feelings, look within to see the mind, then look back at the body. The differen is using the mind to look. This is an example. v'rrso1q1?ci : lruu'rvr'r{"[s r?'] ro'r n fr ri rr.aun:.rrfi 6 n 6 n fi udvi E ud G n E uir uvi rufr hi'ff'j r Eui'r r s^ n ar n vvi 1 ul#fd rQ n er nr v 6 nln envi't {#,irG nTnao rvrervn,rrilln?fi rfl ufiBfl lornretos6 n nrmarTnn riluffisro'r r o.rQ n 6 n ar nr v d'uu r ril uffi s r o r n r ar osG n L?'r to 1 fl il ru r lil u rin :Jru ru AE , a fi dl rJ dr-u ry v n fr d'r rJ drg ry ril a rn o :-r ri'u rfr .r Lil ufl ry ry r ril u:ft; rg r fi u yl d o, 9' U t4 4 4 v d 4 V tU, V d d vrr?'r LT4 n1r31Ler?.rrFl?o{r.roneuL?'rsvL??4n{f 3?1J Lil Ln nefltu4vrt?'lu z3 aJo Uv r d U d Y UY t o d s.tu Lo n'l dL ??n fl ??l.t Ln t?'11 Flo u't'tunu Lvl fl v.t ttne Lnil 3v 1fl fl uu 1 n Translator to, pfrm Ajahn : For mental feelings, we use mindfu to observe the mind. When the mind is pleased, know that the mind Meffi€d%ffiffi nauilryutoeaxvslllLu'tn1nlu1frililgg'tun'tawqwfiuasa.rlrJfitifr i Ut lrlenrer I Wlrr:rr the mind is displeased, know that the mind is OispteaseO. Wlrprr hr';l ,rrises in your mind, know that lust has arisen in your mind. wlIrrr ,1ilrlr)1 itrises in your mind, know that anger has arisen in your rntrrrl lrrr,urse anger is an expression of the mind. Greed is an F:rlrlt:ri'.r{rrrolthe mind. Lust, craving are expressions of the mind. We Ih;r wl' to observe, use wisdom and clear comprehension: rrilrtrlhthrr,:,:; :rnd clear comprehension together form wisdom. lt is a Irrl,ir I'rrrrlul wisdom thatwe use to observe. lf we don't have this nlrtltly llrr', r:rlripment, we cannot attain insight. Because we have (nrrrrr llrrlrrr,,,:;, r:lear comprehension, wisdom), therefore we may attain tnailllrl llrr: Ilrai people listening here will benefit greatly from this fi. I rli tl t, ll lr ll I . i Gu ilr?= Fr t r ',r'r ri'rnyinrrrdt 4tfidn*ni,it4l tri}lra'rtrlir.i'rrar4l rir ,, '1,.,. 'a,r Au,,,r q!'X ,;'r'irr,,'rr'riod'ruurrfrpr 6'rgrumfrtilrflr'LsL?oriuairfrrartnsrlaios ,! rn ,<! h ,d r i'rriaynrfr'ruraroqj6or trififis:-r tilfi1nrn:: nrerJfrffi r ri'i'r r d'ruur iluilruutlfrmr fr fiuvr nfl fr ilyfruuttrilfr rar q Irnrrql;rtor lor Phra Ajahn : We look at happiness, it is simply rr= 11 ,1 ,s1r,, , , Wc irre not to attach and think that "we are happy". lf we .rtt,r, l, llrrrrl'rrrry lhat we are happy, that means that craving has already , r r r.r r I lr :r . 11 ;1;1; we don't undefStand theSe mattefS, we allOw them tO ri rr;ir,1r i '1111111y1191y. We accumulate cravings continuously, with no r-r.t r',' , r.,;1;;;lisln. We practice Dhamma so that we can restrain , , , r ,r r' | {,r, r{ lt(:ittc craving, so that we can be free from suffering. lf we *btu@d ffi&ffi
- 31. 58 | Aanamma Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffering ,titu'ilruutns6ux tl13J0f ru??i'ltair,t"rd6#girzu mFtvrlurttt"evn'tenl8ri6 i tn ltE+B rl r1 ii r,i lr.rsvfi o{t?fl 1ilff nler viruqvfi alr,l1a1ufr F}'t?.t vi'tusvfi o llrrrr ,rr.,,,,,|,,r lnfiFnr.r firviru#{lsro1tilLlfr:j6n1}rdyi'rusvvtu4n:fl16' tlettrlalrr lor Phra Ajahn : Whether you are a follower of Vajrayana Flrrrlrllrt-.rrr , r lollower of Mahdydna Buddhism, a follower of Hlnaydna ut I l t'r.rr , rrl r lluddhism, if you diligently practice in this way, you will Ire ltl rlr,rlr.r I lrorn suffering. Utlt !t I l( )N 3 Aurllerrr:c I lr;rnk you very much for very enlightening talks. I have a rilrr:rli,rr I ,rlwrrys get confused and find it very difficult to separate ntin,l ilrl ',r.n:;cs. Now lthinkthis is the right momentfor my question, hrrrl; ',1,11r,lrrrrlr;rrcstion, and that is, would the senses be responsible fr rr tlrl 1,, rr rr rrr cllcct or would both the mind and senses be responsible flr llr,' l,,rrnrtr t:f [cct. As we have been informed here, the senses are irrf,rrrurrrlllrr,rrrirrd to make decisions about bad and good and then tlr' rrrrrr,ll',r,,r:tl on its decision, leads the senses to take up certain .i, t,,,,, , .rrrrl llrr:rr that generates karmic effects. ls it the mind or the :'erif t:.f : , tlr. rt I rr ,;rr the fruits of karma, of good karma and bad karma? ' i l;r,=i rr r r rr yi r " rii'r-rror-iv?vqrudrr,li:-rn'l?r??alfloeelddlrn 2lfi ,, L |; i r,,il,r,t:j:I,r,ilnhJoon?yu.i1{ Gn liny o1fl Fruy fi drnrildoflrn , , ,1 ,1Ii'1, 1 ,i:t;n.ixQnflo'ttiFluy zun1o{n??xJ"[nedo{f,:L hiorgnuv , , r r, r'irr'r 'n lri?rJ? oejl.itliuorflnuv iLitr6'rfir,ir"l#6nd'erfiulq ,, I r i, i r r,<rii",r 116'r zu ntosn aelflln e riluriirL I can eradicate craving (tanhd), we will be liberated from su lf we cannot eradicate craving, we will continue to drift in the sea suffering. d A 6 v ^ hrd vl?uo1q1?Et : tltnonnltnnuofl txiln'tNLnon 1 Ft']il'tt.t 2 n1n1[] ori'r.rtrn Translator for Phra Ajahn : There is just a little time left for ma 1 or 2 questions at most. dtA'-^uyvde,. rrr ruo 1 q'r ?e , : vi r ufr Fr'.r'Ls ld.i u6'Q r{r'[q udq fr fi otil ril uria rJ fr ffi 1fr' rvr 4 v 6| ^d O q ^cd 14 I v q 6 v 6 , n milelu rfl ui6 n r alnr s u d'n n aar r r fr fi 6 o trl ey (:-L pr l r1 n dluri'r 1o til,j r ddoot' u?o'Lnr aq y rfiurruxl A dur reruylr.auff nr I a r nur1rzuff n I ;.t Frux 1 AR "[n fi pr r r ro 146 :-J fr rifr r o'r v ?yv y] fi ri'r trJ rJ fr ffi u6'r aySr d':-r 4 n fl fr ru fi o rl'uri'.r il I n 1il d r niry.i r vi 1 il rfl ufl ufl 1 fi n r a urtnr 1 rr1 ro l'lilil ?yv q"fr il; Fi'ril16' ,*r'.trurru-rflo.r?ryyvr0r4r r:luomryr?su5r,rd'nto,ir'??rlfl1A , ood 61nn tlllnnu Translator for Phra Ajahn : Those of you who are listening and understand, can practice according to the method a because this method is a natural way of ending suffering in the You or anyone, from any country any social standing, any who takes the practice taught by Lord Buddha and puts it into practi can all extinguish suffering. Regardless of your nationality or relig you can practice this method, because Lord Buddha's Dhamma is natural and universal principle in this world. ni'. . ,.r t'l} {ffi' @ffiM# ffi& ituw# wMffi
- 32. 60 j^ ADhu*,no Drscourse an The Faur Fauncjatians af Mindfulness an(! I-iberatian from Suffering , t r l t tt L,i t li..i liut: nl* uu'tynnul"t&frff g1ta nfr nq:r,rt &fl*fi'r ail 8*A i 61 r r'r'r,r't,( r,t,f't lt Fl l.i fl 1 fl nuv Lfl ufr{fsi fu inrr r r 16r :-h nr virh fi s ,, ,r ,:rL/L/r1'ltA'o{frnra i'unolornr4fiufr'n3roqjfils viru , r,,,r,r',.rtjyj"ls naaryfi"lsfiu[unv6.ifinrfl rir"[svirutrid 1,',., 1.r,pj' r'r,r ii''lr trirryoq y rfi nr lfl urr4uffi s v rfr n tfl udn'j' rxfi , r r r r l r,u,r'd:inru rrrifi1"[syirudvi'runriiJulr4uf viruqvrflu i l r r r,r, /l ti'yi 1 us y ufl uil ?y l.J yi'tus y ul urnr avo er.l'ur{' l,,rri.t rt'r l'r l)lrra Ajahn : The cause is not the body. The true !,ri i tlr. rrrrrrrl. Do you Understand the meaning of the word ! . I l i, r . rr r:;c is in the mind. Because the mind exists, therefore i ' , i , .r,1 , ll we act in unpleasant ways, we will have an . , rr;i l', ,,!y ll your mind is depraved, not good enough to be born ' ir i ,'u i{ I, you will be born in the animal realm, or sometimes ,i ' lrilrrrlly r;hosts or demon realms. But if your mind iS y,rr will be become a human, a deva, a Brahma, an ',, irvlro lras attained Nibbana). ,, r r, I J,r r t,,r r i th n rrriffu"[#zunlrfi nru wl?1v'i1firur n rtrt.ifi ' r r I r r,i l r r:r ruu{ufrr ff s y rfl pr tilud'n{ rilar v"[skfi nrualr]F qc r i i r r,1i r,,r :: ; diortrl rfludn{ ur6',r uar fr rdo ntritA'firvi r n ??ero si r.t , i r rr ,''. r r rlr ril'orlrrrurilupi"r rfriln???.r to1t6 nilL"[nfivitucT't ,, r r r i r r,i ! ?,(r'ur r r,r' FrTo fl fr utfi r oil ryrrud"lfl ufl unttuv tfr lnaat i , I q r t1 I ' Ir rl ! rrr'ttld.lhlfl[fiU{1Ut?'lLU?ytlyL']nf mO1 tl-i y{tvo1q1?fl d : 6t yv <J ^ q r vd n r:_lury ?L t1l}.t't ttFl w u.t yv! zu tFl fJ? ty! ?1 q Fl n ?3?t4 no f.i v 34^qY^rt6^ In nlus 1 na n t1Ju4 rt6 Fhly q n n ??il Lo.i rLl.t ttail1{ n.ta n ???t fl si n il r.i 6^ y v1 fut, 4 t1 tr1 y Y n???tnsn nuFt'tuttn.tttdFt'inlfln??:l LtJ tFl ttdn{eqn??8.t HJ LFI til?1ysyu, n a?l.ru no d rrQ n rilufrfu rus.J't n u LA rJ qq r uri o ej r d il.j rG n ri ifl uo'r u n uy 6 rluru Fruy mr?o{ rio6o"ls Translator for Phra Ajahn : The mind, just the mind, is responsibl for karma, because all action starts with the mind. the mind is the that acts. Even with bodily karma or verbal karma, it is the action mind. A dead body cannot create any bodily karma or verbal ka Therefore all karma is borne by the mind. But remember that mind is also one of the six senses. Audience : ln that case I have another question. We say that if we a beautiful it is because of the karmic effect; if we are not beautiful, it i because of the karmic effect. Likewise if we have pain, we say it i because of the karmic effect; if we have certain disease, we say it because of the karmic effect. Now the mind is different: pain is bei felt by the senses how does one explain that? du3^ v{t301q1f,8t : :_lruy'tilptil1n Translator for Phra Ajahn : This is a very good problem. Yt urjn : fir riluniuriuzu lfl o n'r I .ltl l.t rfr I rfr rir rer fi a:1fi I ri lvl ?.r y rilur.J n n ??il d fi grJfi lrk u ff w'r :r y rfl uzu ntor n eertri 6 rar r6:-Lrh rr rer fi Tanr fi de"+;tt-rg s'r,r& s4l 'im fq.l' l '{o ';;nffid;T.'Wffiffi I @ffitr
- 33. ri i blrt A Dhamna tiscourse an The Four Faundations af Mindfulness and Liberatian fran Suffering Translator for Phra Ajahn : The results come from the mind, but appear in the body, because if they do not have sufficient qualities be born as a human being, they will be reborn in the animal Because the mind does not have sufficient characteristics to be human, they will have to be reborn as animals. And we cannot if we have created karma (kamma),there is clinging (updddna),whi preserves the karma. So long as you have not attained the eradication of all defilements, this clinging is the vessel which all your karma, waiting to affect you and assault you in the future. Tr?va1q1rec : Y t ,^ , L rs n i{vi run r rur tt6'ra nlorvi rua.:rvirun r fl tillu1 14 16 {uviru'trJliluvmvve.1r?.roqjrulnnvrrrvv?1rr.r rv!e.'rvavlt rvreryn^nqoryi r or vi'r u q rua r ffi n r fl "[uQ n I o r vi r u t! q v rir zu n'Lr]'vi r utrl rfi pr ril uTrju ril ui 4 , .^.2^,^.:-._A-t-- v .y --., i 6, o y tlr 8.J o uo fl 1.i v! f v? Tt n rs r a e.t fl vr vt r ufl r a Sr w r ail o q vt r ufi 6'o.l li r q r_u :i viT rrri:irr vir n aerTriurirg,i r n eerfi :irr 15 rfr Br n r a 1 rfl unrurirt rilud l,j 't{ dt v dv c e, q q tv 6t , 6t y 6t 6t U t Ll-i U6 Fi ? n e rn nL l.i Ft r Lll ry:_t x rt] u{rr rilufl r riiuun rfjuo yteyr r r,lrnr rilurr4rgfrilurvrrnrrriluouvrfr:luvraueryiruriJuurpr nvtrrrFfrrr,rn ''lLrwtnrexv n'tluuzynnlfildililgg'ru ntnnrlwfiuazazntlfizii { U, il?eRrhl,,r lor Phra Ajahn : Sometimes you are meditating and your ffilnrl tn h,rrrr;r rrl ll you were to die at that moment, you would be reborn Et *r llrirlrlr,r rrr lhe Brahma world. Why is this so? lt is so because ynlnnrn' I r', ',r.rr:lx) and pure; you would go to the Brahma world, which Ir d plr, , rrrr I lrr:;rr;eful realm. Sometimes you cultivate your mind using lhe rrlrlrrr l'. rrl ;rlrsorption of the formless spheres @rApajhdna),you *nrhl lr, lrltrr rrr thc realm of the Brahmas in the formless planes, with rrtrly rrurl (r/,r/n,r) lrnd no form (Apa). Such things also exists. ltarises lfeurr rr'r' , rl llrr. rr rirr<l; the habitual conduct, characteristics and qualities ttlllrnr v,rur nnt(|, which propel you to be born as this and that. Htlrrtllr ! , | ,r r I I Irrldha, before he reached Enlightenment, in the time tvli;rrr lr' w.r', r;lrll developing the perfections (pdramf, he had to do glrrrl llrn'1,, ,ul(l lrad things, creating this karma or that karma. So he Wda l*rrrr.rrrrl lrc rlied, was born and died, sometimes as a human, €lnr*lirrrr:',,r,;rrritnimal, an elephant, a horse, a bird. He was born ir,rll '.,,r1,, 'l tcalrns; he was born as a human, a deva, Lord of the l15:r,:r,, .r ltr.rlrrrr;r, he was reborn in all these realms. All of these s:ri;,11:1rr r:,',llsll1r1j and were formed according to the actions of his r,rrr,t tl wi., urrlt)mplate this we will not have doubts. Especially if we ,lr='li, rtr. ,'ur,,r:lvos to meditation, mental development, we will see r tr..rri, rlr,rt tlrr:r rs truly the principle of causes and consequences. seffi@ +*G$*** 1'# ,H.", ".i,* tr @) fffi' @ffiM #ffiffi&ffi
- 34. I b4 !A Dhanma Discourse on The Four Foundations of Mindfutness and Liberation from Suffering ,tttri'lrrutntrxv nl;lttu')n1nlv1'd6ilggtu mnvtrllt}uavn'tnilrt1ii i UU TTanrhlr,, lor Phra Ajahn : Phra Ajahn would like to offer this €ftlrnrlrrrrily kr cx[)ress your opinion on the talk today, lf Her Royal Hlglrrr,',,', woultl bc the one to conclude, it would be very good. Hilll I'r tnr r:.,., Kesang Wangmo : I would just like to thankAjahn for i-nllllrrr; lr,'t,',rrrtl tliving uS these teaChings. t{ nrtit r (iul',r,r) : iilrrrtototLvavqrufivituv!?vo'ts't?tilrfifirrnv:-rr'l# Fl ltr lrir'r r, rrI t.r.tl1 l'1,,!'.llll,li'l its+ rr rr r',r'i irr"l'l 'r 'nn"lq LtnvrooqTllvtu'tti':lqnl viru ufiolon'ldil#'l 1 ,l!. e2 a oi v ti riirr" ,, , rrr r: lrqylvtfit]duylulnuon w!0lo'.]fi??tlyfl0.l1?y4ylf'1q1il1 r 1,,, ', ! i r, r,,rrir::'|,'/r'y,.tlrrrer#tunrsld'fiu1frfrt rortrlrilurnr?o.t?v$rd'L =, l, ", ii ". - y,!-o tlrrirt' ,, 'r, '- - 'rlr r'rli I,r'rt,flu{ln}.lLtlvtttQ[qlostar w?']yTnnuuullQ{Fll'lu . , G ! e2 Y- t/-. d Fl r! !i , ,, , !rii r r{.1,1 irliiiilllii"llO.lV?yl,lylfltq1qllFll.l1wOX.l'lFlll?'y.lllPl:-lnO{4n1 Iuii , i ,,ii r,,r 'lrr'ri,{rq,i o'tniln1v6.irod1uxfloead'ghlnrrYlvirufi'tllnrtl , rl i,,,,,,, i r ri|rrl r r.,{r.lt6sil?y.ffgfnl vlrvtdroa"ri'r |Lnyy?yll?tJ , ', ' rr 'i rr,r r.il'r,uinrro.rdr6sv?vd'sEnrfi'hXrfiflefiilrtilu{rir rflu ,i' i, ir :,- rirrr r'/t ll/d'ru1il,ro??nflrnralilrt:-hJarvlqfirJfr:i6rfioriJuull , i, ' ,r r'lr ,rri i rr"lrli'yrqnurtrihlfior:1ufrorlavvrqfrrflu{arJfrffi srn ,,,'i,r. l,ril^,lt,irrdirGlrdlrn'- rulLrd u6'rfisln{ivtl.tt?t'tuu Ir:rr*,l,rt.r kx Phra Ajahn : Phra Ajahn is happy and pleased and ,.:r i,,,, r,,rrtlr r.v{)r}ort€ here. lf there is a chance in the future, we will =.t,t.,,t ,,n tlrr l)luunma together again, to clarify and expound the 1r1,,r,,,,,, i ,,1 | orrl litddha, so as to eliminate Suffering in your hearts, d t Y oe, a v{ f, vo1q1 ?el : yi r uri'l u n'r s'[r]'nr I r I du"Lq oaat yl r n fit yi r un utll r?o o'r Fr r.J'rn 1v fi q y n olt:j r?o a-l ttri rn E] r? n1 xJ1 116'.1 5 u1fi lo el fr lufi r-l Y t rA ri o u ,j n 1 il 1 Un 1 3.J Lll rr0 fl .1 0't Fl [.t.] fl s y Ft o L Lil rao fl -l Translator for Phra Ajahn : You all have great interest in Dhamma. If you continue to ask questions, Phra Ajahn will continue answer, But we are now 5 minutes past the time limit. Please ag here on whether you will continue asking questions in which case Ajahn will continue answering da-te ltt ?uo1 q1f, Et : w ar yo't Ft r.l R.t v v! olq I r nfi vi r urfi'{ r,l n r fl fi n,t.t ?.t 6 u n ??l.r y r6',t ro r1:-J ril ufrorlfr ffi Translator for Phra Ajahn : because Phra Ajahn is very pleased you are all interested in the Dhamma and will use it in your ymso''ts'lf, gdU a:{'9 ddo 6i'rs ysr vi ru{fr rfl l an viru"Lprr_Jar en n qrJ zu ntun l ?f,.i n?: "[un r enunul r ?fl] y rfi'o rfl un 1 ?d eil il n ai ri'uf,r To n r ndfr lo rfi ru1fr q r n qg Lt1 fi il o s yd l Fl e ? tiri n n 1 Ln fl !.] n 1 N'11/ n I s ur fi rrfr'e Translator for Phra Ajahn : lf there is any distinguished guest would like to make a closing statement to conclude the Dha discourse, to summarize what has be discussed here today, you a welcome to do so. After that, we will conclude. vr asar qr aei : rtj erTo n r a1fr rn fl n n a ailtfr' hXnr r r r F n nnu rfi s r ri'r 6o qq Y 6l €t | 6 d n 1 riluy! ?yo.l Flvt 1ud ?lJ to{ nq y Ft 111 n 0 lLfr .J' Ci MffiM- d;y*ffiM @ffiffi&ffi
- 35. 66 $ nnnur*^ Oiscourse on The Four Foundations of Mindfulness and Liberation from Suffeing like clear, coolwaters, that bathe our hearts. Because all beings to be happy, wish to develop and progress, the Dhamma of L Buddha is here to extinguish the suffering in the hearts of beings, of sentient beings. Phra Ajahn would like to wish success and bless everyone, especially Her Majesty the Royal Grand His Majesty the King and all the Royal Family of Bhutan, and to Royal Highness Princess Ashi Kesang Wangmo, daughter of Royal Grandmother, who has honored us with Her presence today to lead all of you in listening to the Dhamma, to take Dhamma to practice and to be an example for all of us in the practi Now, Phra Ajahn will give a blessing in the Pali language and this conclude the talk. u?sa'rq1?er : ro:-.rnor1#l4rrzf rviruriou Translator for Phra Ajahn : First Phra Ajahn will give a gift Her Royal Highness Princess Ashi Kesang Wangmo Wangchuck. , iltvarslael : ns"Lsit-lila ofiaai,rulru l#rl'rfrerr il'r?Fn r-ldr nrg q90q v^dv^frttv,ddtt :J??V11?:9]t?Vn:gFr?u V?vlJlrln19n?flflO.t11?vtytfinnrull0.l!?'rzuyrvr1u! 99 A {dJ { ! ^ ! u ' hr^ uru ' t a n v rfr oqr fr lfr o:irurfi or oqfqis rt d ru:-L rufi rerl6'Eu1frflro eenoeerfl rfi o vtrv vi rufi'.mn r slfrrrouTruvrur:r ru fi'r rer rar fi tfrr ru ufi rfi ur rd n d'{tsa q qq qa I airurrutrl Translator for Phra Ajahn : Receive the blessings and share meritswith yourfatherand mother, grandparents, ancestors, past ki the Kings of Bhutan who have made many sacrifices for the cou gltl irrra' ai.i ,. .', t,t tt,tttilt.t,tu uittlv n'1Nttu')n1nnw1&6f,ggtu n'tanr1wfiua*atatJfitifr i Ut !filrs flrp rrrrrrl:; you have gained from listening to the Ohutt, f,.r. !€ ltral llrcy wrll irll rejoice in your merits, and your merits will be even tErler l,rrnr.rrtrtr;tte on sharing the merits. drq ilpn t'1 r'rrr[unT lt-iunrl41il1a Fhtn A;nlrrr r lrillts a blessing in Pali ffi## d* dffiffi& tifr 0 *#F *r{'o Sffi**" ffiffiffiffi *€ =r:* T,r3i
- 36. 68 l, ADhu**u Discourse on The Four Faundatistls of Mindfulness and llberatrbn froni Suffurlng @gap Venerable Phra Ajahn Bunmee is a senior disciple of the renowned meditation the late Venerable Luangta Maha Bua Yannbsampanno of Wat Pah Baan Taad Wat Phu Sang ko in Udon Thani province of north-eastern Thailand, Venerable Phra Ajahn Bunmee was born in 1948 and ordained as a monk in Theravada Buddhist traditlon in 1968, at the age of 20 years. He studied Dhamma-Vinaya and learned Tranquility Meditation and lnsight Meditation Venerable Luangta Maha Bua (whose name means Great Lotus), observing monastic discipline and training for the ending of all defilemenis. His training practice in the Thai forest tradition have focused on ihe Four Noble Truths, the Eightfold Path, and the Four Foundations of Mindfulness. lt is the training of the mind uproot cravings and attachments, and realize the freedom of Nirvanna. Through practice of the Moral Precepts (Sl/a), Tranquility Meditation (Samadhi) and f annQ , the goal can be achieved. One of the keys to developing Wisdom, to the true nature of all existence as transient, suffering and non-self, is the F Foundations of Mindfulness, a practice Lord Buddha called the primary path..The F Foundations of Mindfulness is a direci practice, accessible and visible in the here now. Practicing mindfulness of the body, feelings, mind and mind-objects, dimini suffering in the present moment, and also leads to the ultimate wisdom for the of all suffering and the ending of death and rebirth. Venerable Phra Ajahn Bunmee has resided at Wat Pah Satha Tawai (Wat Tao - Turtle Cave Monastery) since 1995 when Venerable Luangta Maha Bua asked hi to come oversee ihe construction of the new forest temple on 30 rai of donated The temple had since grown to over 3200 rai (1280 acres) of abundant forests with well-established communiiy of forest monks practicing in the monastic discipline, his guidance. His great compassion and deep wisdom have brought light a insight to many followers on the path in search of Liberation. ,d6l4ae *.&'* *s+&.w ;-t*r"* "* ;" 6* #, tt* *4d $,@ &, ,: /1 8[" ], ' rl