"Gradual Teaching" (anupubbiṁ kathaṁ)  

Dhamma Talk Series – Part 8  Empty Cloud Monastery, New Jersey  conducted by Bhante Sumitta

Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ" (Eye of Dhamma opened - whatever has the nature of arising, all that has nature of ceasing)

1) Dānakathaṃ - (Talk on Generosity) 2) Sīlakathaṃ - (Talk on Morality) 3) Saggakathaṃ - (Talk on Heavens) 4) Kāmānaṃ ādīnavaṃ okāraṃ saṁkilesaṃ (Danger, degredation and defilement of sensual pleasures) 5) Nekkhamme ānisaṁsaṃ (Benefits of Renunciation) 6) Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ  pasannacittaṃ (Ready mind, pliable mind, open mind, uplifted mind, confident mind) 7) Buddhānaṃ sāmukkaṃsikā dhammadesanā - dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (Doctrine of the Enlightened Ones - suffering, cause of suffering, cessation of suffering, path leading to the cessation of suffering) 8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ" (Eye of Dhamma opened - whatever has the nature of arising, all that has nature of ceasing)


Devatārādhanā (Invitation to the Devas) 
Samantā cakkavālesu atrā gacchantu devatā
saddhammam munirājassa sunantu sagga mokkhadam
parittassavana kālo ayam bhadantā //
parittadhammassavana kālo ayam bhadantā
(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)
Salutation to the Buddha
Namo tassa bhagavato arahato sammā sambuddhassa ///
(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)
Title Stanza:
Ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha,
Tesañ-ca yo nirodho - evaṁvādī Mahāsamaṇo
"All phenomena arise from causes;
Those causes have been taught by the Tathāgata,
and their cessation too has been proclaimed by the Great Samaṇa"

Anupubbi Kathaṃ (Gradual Teaching) – Dhamma Talk Series – Part 8

 

Kaccānagotta Sutta

To Kaccayana Gotta (on Right View)

(SN 12.15) 

Sāvatthiyaṃ viharati. Atha kho āyasmā kaccānagotto yena bhagavā tenipasaṅkami;

At Sāvatthi. Venerable Kaccānagotta approached the Blessed One,

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Bowed to him and sat to one side.

Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca --

While seated to one side, Venerable Kaccānagotta said to the Blessed One,

“ ‘sammādiṭṭhi sammādhiṭṭhī’ti, bhante, vuccati.

“Bhante, it is said ‘right view, right view.”

kittāvatā nu kno, bhante, sammādiṭṭhi hotī’ti?”

“Bhante, how is there ‘right view’?”

“dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena -- atthitañceva natthitañca.

“Kaccāna, most of this world relies on a duality -- existence and non-existence.

lokasamudayaṃ kho yathābhūtaṃ samappaññāya passato yā loke natthitā sā na

hoti.

“But one who accurately and wisely sees the arising of the world does not believe in

non-existence,

lokanirodhaṃ kho yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti.

“and one who accurately and wisely sees the cessation of the world does not believe in

existence.

upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena.

“Kaccāna, most of this world is bound by attachment, grasping, and inflexibility.

tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti

“But when one does not engage in that tendency towards attachment, grasping, mental

rigidity, and inflexibility,

na upādiyati nādhiṭṭhāti -- ‘attā me’ti.

“And one does not grasp at or form a rigid viewpoint about ‘my self,’

‘dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na

kaṅkahti na vickicchati.

“And one does not doubt that it is just dukkha that arises and dukkha that ceases,

aparapaccayā ñāṇamevassa ettha hoti.

“And one’s knowledge of this does not depend on others,

ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

“It is in this way, Kaccāna, that there is ‘right view.’

“ ‘sabbaṃ atthī’ti kho, kaccāna, ayameko anto.

“ ‘Everything exists’- Kaccāna, this is one extreme.

‘sabbaṃ natthī’ti ayaṃ dutiyo anto.

“ ‘Nothing exists’- this is the second extreme.

ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti --

“Without going to either extreme, the Tathāgata teaches the Dhamma by the middle:

Avijjāpaccayā saṅkhārā;

“Dependent on ignorance there is discrimination;

saṅkhārapaccayā viññāṇaṃ;

“Dependent on discrimination there is consciousness;

viññāṇapaccayā nāmarūpaṃ

“Dependent on consciousness there is mind and body;

nāmarūpapaccayā saḷāyatanaṃ;

“Dependent on mind and body there are the six senses;

saḷāyatanapaccayā phasso;

“Dependent on the six senses their is contact;

phassapaccayā vedanā;

“Dependent on contact there is feeling;

vedanāpaccayā taṇhā;

“Dependent on feeling there is craving;

taṇhāpaccayā upādānaṃ;

“Dependent on grasping there is existence;

upādānapaccayā bhavo;

“Dependent on existence there is birth;

bhavapaccayā jāti;

“Dependent on existence there is birth;

jātipaccayā jarāmaraṇaṃ

“Dependent on birth there is decay and dying;

sokaparidevadukkhadomanassupāyāsā sambhavanti.

“And sorrow, grief, pain, depression, and anguish come to be.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“That is how this whole mass of dukkha arises.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

“However, when through dispassion ignorance completely ceases, discrimination ceases;

saṅkhāranirodhā viññāanirodho;

“When discrimination ceases, consciousness ceases;

viññāanirodhā nāmarūpanirodho;

“When consciousness ceases, mind and body cease;

nāmarūpanirodhā saḷāyatananirodho;

“When mind and body cease, the six senses cease;

saḷāyatananirodhā phassanirodho;

“When the six senses cease, contact ceases;

phassanirodhā vedanānirodho;

“When contact ceases, feeling ceases;

vedanānirodhā taṇhānirodho;

“When feeling ceases, craving ceases;

taṇhānirodhā upādānanirodho;

“When craving ceases, grasping ceases;

upādānanirodhā bhavanirodho;

“When grasping ceases, existence ceases;

bhavanirodhā jātinirodho;

“When existence ceases, birth ceases;

jātinirodhā jarāmaraṇaṃ

“When birth ceases, decay and dying cease,

sokaparidevadukkhadomanassupāyāsā nirujjhanti.

“And sorrow, grief, pain, depression, and anguish also cease.

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

“That is how this whole mass of dukkha ceases.”

Merits to Devas & Other Beings:

Ettāvatā ca amhehi - Sambhataṃ puñña-sampadaṃ - Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā
(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)
Transferring Merits to Departed Ones:
Idaṃ me ñātinaṃ hotu - sukhitā hontu ñātayo.
(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)
Aspiration for Kalyānamitta friends:
Iminā puñña-kammena  - Mā me bāla-samāgamo 
Sataṃ samāgamo hotu  - Yāva Nibbāna-pattiyā.
(By means of this meritorious deed  - May I never join with the foolish. May I join always with the wise  - Until the time I attain Nibbana.)
Aspiration for Nibbāna:  
Idaṃ me puññaṃ - Āsavakkhayā vahaṃ hotu sabba dukkhā pamuñcatu; sabba bhayā pamuñcatu; sabba rogā pamuñcatu!

(By the power of this merit, may I be led to the path of of the cessation of all cankers! may I be released from all fears! may I be released from all diseases!)  

Blessing to All: 

Sabbītiyo vivajjantu sabbarogo vinassatu, mā te bhavatvantarāyo, sukhī dīghāyuko bhava!

(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!
(May there be every blessing, and may all of the gods protect you, by the power of all the Buddhas / dhamma / sangha may you be safe forever!)
Abhivādanasīlissa - niccaṃ vuddhāpacāyino cattāro dhammā vaddhanti - āyu vaṇṇo sukhaṃ balaṃ
(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)
Āyurārogya sampatti - sagga sampatti meva ca ato nibbāna sampatti - imina te samijjhatu!
(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!) 
References  
https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html 

          https://www.accesstoinsight.org/tipitaka/sltp/SN_II_utf8.html#pts.016 

          https://www.youtube.com/watch?v=2zet-EyQq1c

          https://www.accesstoinsight.org/tipitaka/vin/mv/mv.01.23.01-10.than.html

          https://www.accesstoinsight.org/tipitaka/kn/khp/khp.1-9.than.html#khp-4

          https://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

          https://www.accesstoinsight.org/tipitaka/sn/sn46/sn46.051.than.html

          https://www.accesstoinsight.org/tipitaka/mn/mn.009.than.html

          https://www.accesstoinsight.org/tipitaka/mn/mn.028.than.html

          https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.005.than.html

          https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.061.than.html

          https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html

          https://puredhamma.net/living-dhamma/transition-to-noble-eightfold-path/ye-dhamma-hetuppabhava-and-yam-kinci-samudaya-dhammam/

          https://www.ancient-buddhist-texts.net/Texts-and-Translations/Mahakhandhako/41-Sariputta-Moggallana.htm

"Gradual Teaching" (anupubbiṁ kathaṁ)  

Dhamma Talk Series – Part 7  Empty Cloud Monastery, New Jersey  conducted by Bhante Sumitta

Buddhānaṃ sāmukkaṃsikā dhammadesanā - dukkhaṃ samudayaṃ nirodhaṃ maggaṃ 
1) Dānakathaṃ - (Talk on Generosity) 2) Sīlakathaṃ - (Talk on Morality) 3) Saggakathaṃ - (Talk on Heavens) 4) Kāmānaṃ ādīnavaṃ okāraṃ saṁkilesaṃ (Danger, degredation and defilement of sensual pleasures) 5) Nekkhamme ānisaṁsaṃ (Benefits of Renunciation) 6) Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ  pasannacittaṃ (Ready mind, pliable mind, open mind, uplifted mind, confident mind) 7) Buddhānaṃ sāmukkaṃsikā dhammadesanā - dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (Doctrine of the Enlightened Ones - suffering, cause of suffering, cessation of suffering, path leading to the cessation of suffering) 8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ" (Eye of Dhamma opened - whatever has the nature of arising, all that has nature of ceasing)
Devatārādhanā (Invitation to the Devas) 
Samantā cakkavālesu atrā gacchantu devatā
saddhammam munirājassa sunantu sagga mokkhadam
parittassavana kālo ayam bhadantā //
parittadhammassavana kālo ayam bhadantā
(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)
Salutation to the Buddha
Namo tassa bhagavato arahato sammā sambuddhassa ///
(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)
Title Stanza:
Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ– catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

Anupubbi Kathaṃ (Gradual Teaching) – Dhamma Talk Series – Part 7
MN 141- Saccavibhaṅga Sutta  
Discourse on Analysis of the Four Noble Truths  

Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi–‘‘ bhikkhavo’’ ti.‘‘Bhadante’’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– 

Thus have I heard - on one occasion the Blessed One was living in the Deer Park at Isipatana (the Resort of Saints) near Varanasi (Benares). Then he addressed the monks saying: "O Monks." "Venerable Sir," replied those monks in assent to the Blessed One. Thereupon he said:

Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ– catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. 

The matchless Wheel of Dhamma set in motion by the Tathagata,[1]the Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana or Deva or Mara or Brahma or by anyone in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them.

Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.  

Of what four: It was a proclamation of the Noble Truth of suffering (dukkha), by way of teaching... (as before) and elucidating it; of the Noble Truth of the arising (cause) of suffering... of the Noble Truth of the cessation of suffering... of the Noble Truth of the Path leading to the cessation of suffering. 

Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ , yadidaṃ– imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.  

This matchless Wheel of Dhamma, monks, set in motion by the Tathagata, the Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi, cannot be set in motion by a recluse... or by anyone in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them. 

Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā[ janetti( sī. pī.)], evaṃ sāriputto; seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātun’’ ti. 

Monks, follow Sariputta and Moggallana; associate with Sariputta and Moggallana. Wise monks do help (materially and spiritually) those who live the holy life. Monks, Sariputta is like unto a mother, Moggallana is like unto a foster-mother to a child. Sariputta, monks, trains (beings) in the path[2] of stream-attainment. Moggallana in the highest goal (arahantship).[3] Sariputta, monks, is able to proclaim, teach, lay down, establish, open up, analyze, and elucidate the Four Noble Truths."

Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. 

This the Blessed One said, and having said so, the Welcome Being (sugata)[4] rose from his seat and entered (his) abode. 

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi–‘‘āvuso, bhikkhave’’ ti.‘‘ Āvuso’’ ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca-  

Not long after the Blessed One had departed, the Venerable Sariputta addressed the monks, saying: "Reverend friends." "Your reverence," the monks replied the Venerable Sariputta in assent. 

Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ– catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. 

Your reverence, the matchless Wheel of Dhamma set in motion by the Tathagata, the Consummate One, the supremely Enlightened One, in the Deer Park, at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana... (as before) in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them. 

Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. 

Of what four? It was a proclamation of the Noble Truth of suffering (dukkha) by way of teaching... elucidating it; of the Noble Truth of the arising of suffering... of the Noble Truth of the cessation of suffering... of the Noble Truth of the Path leading to the cessation of suffering. 

Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkh. 

What, your reverence, is the Noble Truth of suffering? Birth is suffering; aging is suffering; death is suffering; grief, lamentation, bodily pain, mental pain and despair are suffering; not getting what one desires, that too is suffering: In brief the five aggregates subject to grasping are suffering. 

Katamā cāvuso, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccatāvuso–‘ jāti’’’. 

What is birth? It is the birth of beings in the various classes (planes) of beings; the production, their conception, coming into existence (re-birth), the appearance of the aggregates, acquiring of the sense-bases. This is called birth. 

Katamā cāvuso, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccatāvuso–‘ jarā’’’. 

What is aging? It is the aging of beings in the various classes of beings, their decay, broken teeth, graying hair, wrinkled skin, the dwindling of the life-span, the wearing out of the sense-organs. This is called aging. 

Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccatāvuso–‘ maraṇaṃ’’’. 

What is death? It is the passing away of beings in the various classes of beings; the falling away, the breaking up, the disappearance, the death, making end of life, the breaking up of the aggregates, the laying down of the body. This is called death. 

Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccatāvuso –‘ soko’’’. 

What is grief? It is the grief, sorrow, sorrowfulness, the state of being sorry, inward sorrow, inward intense sorrow visited by some calamity or other, smitten by some kind of ill or other. This is called grief. 

Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccatāvuso–‘ paridevo’’’. 

What is lamentation? It is the crying, the wailing, the act of crying, the act of wailing, the state of crying, the state of wailing of one visited by some calamity or other, smitten by some kind of ill or other. This is called lamentation. 

Katamañcāvuso, dukkhaṃ? Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso–‘ dukkhaṃ’’’. 

What is suffering? It is bodily suffering, bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact. This is called suffering. 

Katamañcāvuso, domanassaṃ? Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso–‘ domanassaṃ’’’. 

What is misery? It is mental suffering, unpleasantness, the painful and unpleasant feeling produced by mental contact. This is called misery.  

Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccatāvuso–‘ upāyāso’’’. 

What is despair? It is despondency, despair, the state of despondency, the state of despair of one visited by some calamity or other. This is called despair. 

Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati–‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi–‘yampicchaṃ na labhati tampi dukkhaṃ’. Jarādhammānaṃ, āvuso, sattānaṃ… pe… byādhidhammānaṃ, āvuso, sattānaṃ… maraṇadhammānaṃ, āvuso, sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati–‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma ; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ ti . Na kho panetaṃ icchāya pattabbaṃ. Idampi - ‘yampicchaṃ na labhati tampi dukkhaṃ’’’. 

What is meant by not getting what one desires, that too is suffering? To beings subject to birth there comes desire: 'O might we not be subject to birth, and birth not come to us.' But this cannot be attained by mere desiring. So not getting what one desires, that too, is suffering. To beings subject to aging there comes the desire: 'O might we not be subject to aging, and aging not come to us...' (as before). To beings subject to disease there comes the desire: 'O might we not be subject to disease and disease not come to us...' To beings subject to death there comes the desire: 'O might we not be subject to death and death not come to us...' To beings subject to sorrow, lamentation, suffering, misery, and despair there comes the desire: 'O might we not be subject to sorrow, lamentation, suffering, misery, and despair, and sorrow, lamentation, suffering, misery, and despair not come to us.' But this cannot be attained by merely desiring. So not getting what one desires that too is suffering. 

Katame cāvuso, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccantāvuso–‘ saṃkhittena pañcupādānakkhandhā dukkhā’. Idaṃ vuccatāvuso–‘ dukkhaṃ ariyasaccaṃ’’’. 

What, in brief, are the five aggregates subject to grasping that are suffering? These are the aggregate of matter subject to grasping, the aggregate of feeling..., the aggregate of perception..., the aggregate of mental (volitional) formations..., the aggregate of consciousness subject to grasping. These are called, in brief, the five aggregates subject to grasping that are suffering. This is called the Noble Truth of suffering. 

Katamañcāvuso, dukkhasamudayaṃ[ dukkhasamudayo( syā. kaṃ.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā[ ponobhavikā( sī. pī.)] nandīrāgasahagatā[ nandirāgasahagatā( sī. syā. kaṃ. pī.)] tatratatrābhinandinī, seyyathidaṃ– kāmataṇhā bhavataṇhā vibhavataṇhā , idaṃ vuccatāvuso–‘ dukkhasamudayaṃ[ dukkhasamudayo( syā. kaṃ.)] ariyasaccaṃ’’’. 

What is the Noble Truth of the arising of suffering? It is this craving which produces re-becoming (re-birth) accompanied by passionate greed, and finding delight now here now there, namely the craving for sense pleasures, craving for existence and craving for non-existence (self-annihilation). This is called the Noble Truth of the arising of suffering. 

Katamañcāvuso, dukkhanirodhaṃ[ dukkhanirodho( syā. kaṃ.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccatāvuso–‘ dukkhanirodhaṃ[ dukkhanirodho( syā. kaṃ.)] ariyasaccaṃ’’’. 

What is the Noble Truth of the cessation of suffering? It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it. This is called the Noble Truth of the cessation of suffering. 

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. 

And what is the Noble Truth of the Path leading to the cessation of suffering? It is this Noble Eightfold Path itself, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 

Katamācāvuso, sammādiṭṭhi? Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccatāvuso–‘ sammādiṭṭhi’’’. 

What is right understanding? It is this knowledge of suffering, knowledge of the arising of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering — this is called right understanding. 

Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo , avihiṃsāsaṅkappo, ayaṃ vuccatāvuso–‘ sammāsaṅkappo’’’. 

What is right thought? Thought of renunciation, thought of goodwill, thought of not harming — this is called right thought. 

Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccatāvuso–‘ sammāvācā’’’. 

What is right speech? Abstention from false speech, abstention from tale-bearing, abstention from harsh (abusive) speech, abstention from idle chatter (gossip), this is called right speech. 

Katamo cāvuso, sammākammantī? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccatāvuso–‘ sammākammanto’’’. 

What is right action? Abstention from killing, abstention from stealing, abstention from illicit sexual indulgence, this is called right action. 

Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccatāvuso–‘ sammāājīvo’’’. 

What is right livelihood? Herein (in this dispensation) the ariyan disciple avoiding wrong livelihood, makes his living by right livelihood, this is called right livelihood. 

Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccatāvuso–‘ sammāvāyāmo’’’. 

What is right effort? Herein a monk puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to prevent the arising of evil, of unwholesome thoughts that have not yet arisen; puts forth will... (as before) to banish the evil, unwholesome thoughts that have already arisen; puts forth will... to develop wholesome thoughts that have not yet arisen; and puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to maintain, to preserve, increase, to bring them to maturity, development, and to complete the wholesome thoughts that have arisen. This is called right effort. 

Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati… pe… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccatāvuso–‘ sammāsati’’’. 

What is right mindfulness? Herein a monk lives practicing body contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and dejection concerning the world (of the body). 

He lives practicing feeling-contemplation on the feelings, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of feelings). 

He lives practicing mind-contemplation on the mind, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of the mind). 

He lives practicing mind-object contemplation on the mind objects, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of mental objects). This is called right mindfulness. 

Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati… pe… tatiyaṃ jhānaṃ… viharati, ayaṃ vuccatāvuso–‘ sammāsamādhi’. Idaṃ vuccatāvuso–‘ dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’’. 

And what is right concentration? Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss. 

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ– imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman’’ ti. 

By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss. 

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. 

This the Venerable Sariputta said. Those monks glad at heart rejoiced at the words of the Venerable Sariputta.

Saccavibhaṅgasuttaṃ niṭṭhitaṃ ekādasamaṃ. 

Notes

1For a very comprehensive account of the Four Noble Truths read The Buddha's Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy, Sri Lanka (Ceylon). 

2.Literally "fruit," "sotapatti phale." 

3.To train in the path of stream-attainment is more difficult than to train in the path of arahantship for the reason that in the former case one has to deal with undeveloped beings, and in the latter case with those who are already developed, and who are, by virtue of their development, not destined to fall back. 

4.This is another epithet of the Buddha. 

Merits to Devas & Other Beings:

Ettāvatā ca amhehi - Sambhataṃ puñña-sampadaṃ - Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā
(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)
Transferring Merits to Departed Ones:
Idaṃ me ñātinaṃ hotu - sukhitā hontu ñātayo.
(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)
Aspiration for Kalyānamitta friends:
Iminā puñña-kammena  - Mā me bāla-samāgamo 
Sataṃ samāgamo hotu  - Yāva Nibbāna-pattiyā.
(By means of this meritorious deed  - May I never join with the foolish. May I join always with the wise  - Until the time I attain Nibbana.)
Aspiration for Nibbāna:  
Idaṃ me puññaṃ - Āsavakkhayā vahaṃ hotu sabba dukkhā pamuñcatu; sabba bhayā pamuñcatu; sabba rogā pamuñcatu!

(By the power of this merit, may I be led to the path of of the cessation of all cankers! may I be released from all fears! may I be released from all diseases!)  

Blessing to All: 

Sabbītiyo vivajjantu sabbarogo vinassatu, mā te bhavatvantarāyo, sukhī dīghāyuko bhava!

(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!
(May there be every blessing, and may all of the gods protect you, by the power of all the Buddhas / dhamma / sangha may you be safe forever!)
Abhivādanasīlissa - niccaṃ vuddhāpacāyino cattāro dhammā vaddhanti - āyu vaṇṇo sukhaṃ balaṃ
(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)
Āyurārogya sampatti - sagga sampatti meva ca ato nibbāna sampatti - imina te samijjhatu!
(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!) 
References 
https://www.wikipali.org/app/reader/?view=chapter&book=166&para=1172 
https://becoming-buddha.com/analysis-of-four-noble-truths-the-sacca-vibhanga 
sutta/https://www.accesstoinsight.org/tipitaka/mn/mn.141.piya.html
"Gradual Teaching" (anupubbiṁ kathaṁ)
Dhamma Talk Series – Part 6
Dhamma Talk series at Empty Cloud Monastery, New Jersey
conducted by Bhante Sumitta
Kalla citta, mudu citta, vinivarana citta, passanna citta
1) Dānakathaṁ 
2) Sīlakathaṁ
3) Saggakathaṁ
4) Kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ
5) Nekkhamme ānisaṁsaṁ
6) Kallacitta muducitta vinīvaraṇacitta udaggacitta pasannacitta
7) Buddhānaṁ sāmukkaṁsikā dhammadesanā - Dukkhaṁ samudayaṁ nirodhaṁ maggaṁ
8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ"
Devatārādhanā (Invitation to the Devas) 
Samantā cakkavālesu atrā gacchantu devatā
saddhammam munirājassa sunantu sagga mokkhadam
parittassavana kālo ayam bhadantā //
parittadhammassavana kālo ayam bhadantā
(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)
Salutation to the Buddha
Namo tassa bhagavato arahato sammā sambuddhassa ///
(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)
Title Stanza:  
"Cakkhumā visamāniva vijjamāne parakkame,
   Paṇḍito jīvalokasmiṃ pāpāni parivajjaye"ti.
Anupubbi Kathaṃ (Gradual Teaching) – Dhamma Talk Series – Part 6
How is Buddhism flexible?
Unlike most world religions, Buddhsim is so flexible that it has survived by evolving and adapting to the needs of its diverse following. As Buddhism spread, it absorbed or coexisted with local religions, creating some distinctive yet interrelated forms with unique rituals.
Is Buddhism a flexible religion?
Finally, Buddhism was a flexible belief system, capable of adapting and changing to fit very different places and people. Map showing the spread and major divisions of Buddhism.
FLEXIBILITY
Flexibility (mudutà) in the psychological sense is the quality of being able to see changes and nuances in a situation or principle and adjust to them accordingly. In the Mettà Sutta, the Buddha advocates flexibility together with several other rarely discussed but important virtues: `One should be capable, straightforward, very straightforward, easy to speak to, flexible and modest' (Sn.143).  The Jàtaka advises the courtier: `Be as pliant as bamboo, and then you will be able to live in the king's court'(Ja.VI,295).
 The Buddha's flexibility is most apparent in his attitude to rules. He made rules for monks and nuns to address specific problems and he expected everyone to take them seriously and abide by them. However, he was wise enough to understand that no rule can cover every possible situation, that situations change and, therefore, that rules should be changed when necessary. In the Vinaya we see how rules were adjusted and modified and just before his passing the Buddha told his disciples that they could change minor rules when the need arose (D.II,154). Intellectual flexibility (cittamudutà) is important also (Dhs.45). To have views and opinions but without being pedantic, dogmatic or rigid about them is an important aspect of detachment. See Skilful Means.
Nekkhamma Katham
Evaṃ hetunā saddhiṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya‘‘ ayampi saggo anicco adhuvo, na ettha chandarāgo kātabbo’’ ti dassanatthaṃ‘‘ appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ tiādinā( ma. ni.1.177;2.42) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. 
Tattha ādīnavan ti dosaṃ. Okāran ti lāmakasabhāvaṃ, aseṭṭhehi sevitabbaṃ seṭṭhehi na sevitabbaṃ 
nihīnasabhāvanti attho. Saṃkilesan ti tehi sattānaṃ saṃsāre saṃkilissanaṃ. Tenāha–‘‘ kilissanti vata bho sattā’’ ti( ma. ni.2.351).
Evaṃ kāmādīnavena tajjetvā nekkhamme ānisaṃsaṃ pakāsesi pabbajjāya jhānādīsu ca guṇaṃ dīpesi vaṇṇesi.Kallacittan tiādīsu kallacittan ti kammaniyacittaṃ, heṭṭhā pavattita-desanāya assaddhiyādīnaṃ cittadosānaṃ 
vigatattā uparidesanāya bhājana-bhāvūpagamanena kammaniyacittaṃ, kammakkhama-cittanti attho. 
Diṭṭhi-mānādi-saṃkilesavigamena muducittaṃ . 
Kāmacchandādi-vigamena vinīvaraṇacittaṃ .
Sammā paṭipattiyaṃ uḷāra-pīti-pāmojjayogena udaggacittaṃ . 
Tattha saddhā sampattiyā pasannacittaṃ , 
yadā bhagavā aññāsīti sambandho.
Atha vā kallacittan ti kāmacchanda-vigamena arogacittaṃ. 
Muducittan ti byāpāda-vigamena mettāvasena akathinacittaṃ. 
Vinīvaraṇacittan ti uddhaccakukkucca-vigamena avikkhipanato na pihita-cittaṃ. 
Udaggacittan ti thinamiddha-vigamena sampaggahavasena alīnacittaṃ. 
Pasannacittan ti vicikicchāvigamena sammāpaṭipattiyā adhimuttacittaṃ.
Ud 5.3 PTS: Ud 48 
Kuṭṭhi Sutta: The Leper 
Suppabuddhakuṭṭhi suttaṃ. 
1. Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhi ahosi, manussadaḷiddo manussakapaṇo manussavarāko.
Thus, have I heard. On one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels' Sanctuary. And on that occasion in Rājagaha there was a leper named Suppabuddha, a poor, miserable wretch of a person. 
2. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. Addasā kho suppabuddho kuṭṭhi taṃ mahājanakāyaṃ dūratova sannipatitaṃ. Disvānassa etadahosi: " nissaṃsayaṃ kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājiyissati. Yannūnāhaṃ yena so mahājanakāyo tenupasaṅkameyyaṃ. Appevanāmettha kiñci khādanīyaṃ vā bhojanīyaṃ vā labheyyanti".
And on that occasion the Blessed One was sitting surrounded by a large assembly, teaching the Dhamma. Suppabuddha the leper saw the large gathering of people from afar and thought to himself, "Without a doubt, someone must be distributing staple or non-staple food there. Why don't I go over to that large group of people, and maybe there I'll get some staple or non-staple food." 
3. Atha kho suppabuddho kuṭṭhi yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhi bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi: "na kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājiyati, samaṇo ayaṃ gotamo parisatiṃ dhammaṃ deseti. Yannūnāhampi dhammaṃ suṇeyyanti. Tattheva ekamantaṃ nisīdi. "Ahampi dhammaṃ sossāmī"ti. Atha kho bhagavā sabbāvantaṃ parisaṃ [PTS Page 049] [\q 49/] cetasā cetoparicca manasākāsi 'ko nu kho idha bhabbo dhammaṃ viññātuṃ?"Ti.
So he went over to the large group of people. Then he saw the Blessed One sitting surrounded by a large assembly, teaching the Dhamma. On seeing this, he realized, "There's no one distributing staple or non-staple food there. That's Gotama the contemplative (sitting) surrounded, teaching the Dhamma. Why don't I listen to the Dhamma?" So he sat down to one side right there, [thinking,] "I, too, will listen to the Dhamma." Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, "Now who here is capable of understanding the Dhamma?"
4. Addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ, disvānassa etadahosi: " ayaṃ kho idha bhabbo dhammaṃ viññātuṃ"ti. Suppabuddhaṃ kuṭṭhiṃ ārabbha ānupubbīkathaṃ1 kathesi. Seyyathidaṃ?
He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e.,
Dānakathaṃ, he proclaimed a talk on generosity, 
sīlakathaṃ, on virtue, 
saggakathaṃ, on heaven; 
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, he declared the drawbacks, degradation, & corruption of sensuality, 
nekkhamme ca2 ānisaṃsaṃ pakāsesi. and the rewards of renunciation.
Yadā bhagavā aññāsi, Then when the Blessed One knew 
suppabuddhaṃ kuṭṭhiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ. that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elevated, & clear, 
Atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi, dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. 
he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakālakaṃ sammadeva rajanaṃ patigaṇheyya. Evameva suppabuddhassa kuṭṭhissa tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, 
'yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. '
"Whatever is subject to origination is all subject to cessation."
5. Atha kho suppabuddho kuṭṭhi diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane, uṭṭhāyāsanā yena bhagavā tenupasaṅkami. 
Having seen the Dhamma, reached the Dhamma, known the Dhamma, gained a foothold in the Dhamma, having crossed over & beyond doubt, having had no more perplexity, having gained fearlessness & independence from others with regard to the Teacher's message, he got up from his seat and went to the Blessed One.
Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho suppabuddho kuṭṭhi bhagavantaṃ etadavoca:
On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he said to the Blessed One,
"abhikkantaṃ bhante, abhikkantaṃ bhante, 
"Magnificent, lord! Magnificent!
seyyathāpi bhante, nikkujjitaṃ vā ukkujjeyya, 
Just as if he were to place upright what was overturned,
paṭicchannaṃ vā vivareyya, 
to reveal what was hidden,
mūḷhassa vā maggaṃ ācikkheyya, 
to show the way to one who was lost,
andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhintī"ti. 
or to carry a lamp into the dark so that those with eyes could see forms, 
Evameva bhagavatā anekapariyāyena dhamme pakāsito. 
in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.
Esāhaṃ bhante bhagavantaṃ saraṇaṃ gacchāmi, dhammañcabhikkhusaṅghañca.
I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. 
Upāsakaṃ maṃ bhagavā dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.
May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
6. Atha kho suppabuddho kuṭṭhi bhagavatā dhammiyā kathāya sandassito, samādapito, samuttejito, sampahaṃsito, bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Suppabuddha the leper, having been instructed, urged, roused, & encouraged by the Blessed One's Dhamma talk, delighting in & approving of the Blessed One's words, got up from his seat, bowed down to the Blessed One and left, circling him to the right.
Atha kho suppabuddhaṃ kuṭṭhiṃ acirapakkantaṃ1 gāvī taruṇavacchā adhipātetvā jīvitā voropesi.
Not long after his departure he was attacked & killed by a cow with a young calf.
7. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: "yo so bhante, suppabuddho nāma kuṭṭhi bhagavatā dhammiyā kathāya sandassito, samādapito, samuttejito, sampahaṃsito, so kālakato. Tassa kā gati, ko abhisamparāyo"ti?
Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, "Lord, the leper named Suppabuddha, whom the Blessed One instructed, urged, roused, & encouraged with a Dhamma talk, has died. What is his destination? What is his future state?"
8. "Paṇḍito bhikkhave, suppabuddho kuṭṭhi, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Suppabuddho bhikkhave, kuṭṭhi tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyano"ti.
"Monks, Suppabuddha the leper was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. With the destruction of the first three fetters, he is a stream-winner, not subject to states of deprivation, headed for self-awakening for sure."
9. Evaṃ vutte aññataro bhikkhū bhagavantaṃ etadavoca: "ko nu kho bhante, hetu, ko paccayo yena suppabuddho kuṭṭhi ahosi, manussadaḷiddo manussakapaṇo manussavarāko?"Ti.
When this was said, one of the monks said to the Blessed One, "Lord, what was the cause, what was the reason, why Suppabuddha the leper was such a poor, miserable wretch of a person?" 
10. "Bhūtapubbaṃ bhikkhave suppabuddho kuṭṭhi imasmiṃ yeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṃ niyyanto addasa tagarasikhiṃ paccekabuddhaṃ nagaraṃ piṇḍāya pavisantaṃ, disvānassa etadahosi: 
"Once, monks, in this very Rājagaha, Suppabuddha the leper was the son of a rich money-lender. While being escorted to a pleasure park, he saw Tagarasikhin the Private Buddha[1] going for alms in the city. On seeing him, the thought occurred to him,
"kvāyaṃ kuṭṭhi kuṭṭhicīvarena hi vicaratī"ti, niṭṭhuhitvā apasabyato2 karitvā pakkāmi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. 
'Who is this leper prowling about?' Spitting and disrespectfully turning his left side to Tagarasikhin the Private Buddha, he left. As a result of that deed he boiled in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. 
Tasseva kammassa vipākāvasesena imasmiṃ yeva rājagahe kuṭṭhi ahosi, manussadaḷiddo manussakapaṇo manussavarāko.
And then as a remainder of the result of that deed he became a poor, miserable wretch of a person in this very Rājagaha. 
So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi. 
But on encountering the Dhamma & Vinaya made known by the Tathāgata, he acquired conviction, virtue, learning, relinquishment, & discernment. 
So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cāti.
Having acquired conviction, virtue, learning, relinquishment, & discernment on encountering the Dhamma & Vinaya made known by the Tathāgata, now — on the break-up of the body, after death — he has reappeared in a good destination, the heavenly world, in company with the devas of the heaven of the Thirty-three. There he outshines the other devas both in beauty & in rank." 
11. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: 
"Cakkhumā visamāniva vijjamāne parakkame,
 Paṇḍito jīvalokasmiṃ pāpāni parivajjaye"ti.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
As one with eyes & having energy would
treacherous, uneven places,
so a wise one, in the world of life, should avoid evil deeds.[2]
Note
1.A Private Buddha is one who gains awakening without relying on the teachings of others, but who cannot formulate the Dhamma to teach others in the way a Full Buddha can.
2.This verse is an example of a "lamp" — a poetic figure explained in the note to Ud 1.1. In this case the lamp-word is "should avoid."
Transferring Merits to Devas & Other Beings:
Ettāvatā ca amhehi - Sambhataṁ puñña-sampadaṁ
Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā
(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)
Transferring Merits to Departed Ones:
Idam me ñātinam hotu - 
sukhitā hontu ñātayo.
(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)
Aspiration for Kalyānamitta friends:
Iminā punna-kammena  - Mā me bāla-samāgamo 
Satam samāgamo hotu  - Yāva Nibbāna-pattiyā.
(By means of this meritorious deed  - May I never join with the foolish. 
May I join always with the wise  - Until the time I attain Nibbana.)
Blessing to All:
Sabbītiyo vivajjantu sabbarogo vinassatu,
mā te bhavatvantarāyo, sukhī dīghāyuko bhava!
(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, 
sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!
(May there be every blessing, and may all of the gods protect you, 
by the power of all the Buddhas / dhamma / sangha may you be safe forever!)
Abhivādanasīlissa - niccam vuddhāpacāyino
cattāro dhammā vaddhanti - āyu vanno sukham balam
(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)
Āyurārogya sampatti - sagga sampatti meva ca
ato nibbāna sampatti - imina te samijjhatu!
(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!)
References: 
https://www.accesstoinsight.org/tipitaka/kn/ud/ud.5.03.than.html
https://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.01.than.html
https://www.accesstoinsight.org/tipitaka/sltp/Ud_utf8.html#pts.048
https://pitaka.lk/main/?n=39140
https://www.wikipali.org/app/studio/editor.php?op=openchannal&book=123&para=1123&channal=39005568-e54c-46e4-8668-c9935e0fdb6d
https://www.wikipali.org/app/studio/editor.php?op=openchannal&book=123&para=1122&channal=39005568-e54c-46e4-8668-c9935e0fdb6d
https://www.wikipali.org/app/search/paliword.php?key=kallacitta%E1%B9%83
https://www.ancient-buddhist-texts.net/Texts-and-Translations/Mahakhandhako/12-Yasas-Going-Forth.htm
https://www.accesstoinsight.org/ptf/dhamma/index.html

SADHU SADHU SADHU!


"Gradual Teaching" (anupubbiṁ kathaṁ)

Dhamma Talk series at Empty Cloud Monastery, New Jersey

conducted by Bhante Sumitta

1) Dānakathaṁ 

2) Sīlakathaṁ

3) Saggakathaṁ

4) Kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ

5) Nekkhamme ānisaṁsaṁ

6) Kallacitta muducitta vinīvaraṇacitta udaggacitta pasannacitta

7) Buddhānaṁ sāmukkaṁsikā dhammadesanā - Dukkhaṁ samudayaṁ nirodhaṁ maggaṁ

8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ"


Devatārādhanā (Invitation to the Devas) 

Samantā cakkavālesu atrā gacchantu devatā

saddhammam munirājassa sunantu sagga mokkhadam

parittassavana kālo ayam bhadantā //

parittadhammassavana kālo ayam bhadantā

(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)


Salutation to the Buddha

Namo tassa bhagavato arahato sammā sambuddhassa ///

(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)

Title Stanza:  

Sile patitthaya naro sapanno cittam pannan ca bhavayam, 

Atapi nipako bhikkhu so imam vijataye jatanti. 


An intelligent person established in morality, with developed mind and wisdom, Always diligent, mindful to details, a renunciant – such a person can untangle the tangle.


Idha bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti. Averaṃ deti. Abyāpajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyāpajjhaṃ datvā aparimāṇassa abhayassa averassa abyāpajjhassa bhāgī hoti. Imaṃ bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ, aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ na saṅkīyati na saṅkīyissati appatikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ bhikkhave catuttho puññābhisāndo kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.


Dāna is mentioned over 4878 times in the Pali Tipitaka and related literature

Cāga is mentioned over 497 times 

Sīla – 5861

Sagga – 1402

Kāma – 5741

Nekkhamma – 557

Citta – 24516


AN 8.39. Abhisanda Sutta: Rewards - Overflowing Merit  

“Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What eight?

Firstly, a noble disciple has gone for refuge to the Buddha. This is the first kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the teaching. This is the second kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the Saṅgha. This is the third kind of overflowing merit …

Mendicants, these five gifts are great, primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What five?

Firstly, a noble disciple gives up killing living creatures. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the first gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the fourth kind of overflowing merit …

Furthermore, a noble disciple gives up stealing. … This is the fifth kind of overflowing merit …

Furthermore, a noble disciple gives up sexual misconduct. … This is the sixth kind of overflowing merit …

Furthermore, a noble disciple gives up lying. … This is the seventh kind of overflowing merit …

Furthermore, a noble disciple gives up alcoholic drinks that cause negligence. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the fifth gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the eighth kind of overflowing merit …

These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”


AN 8.2.20 Uposatha Sutta - Sabbath 

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.

Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

But when he said this, the Buddha kept silent.

For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

But for a second time the Buddha kept silent.

For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. And the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

“Ānanda, the assembly is not pure.”

Then Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?”

Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.

When he saw him he got up from his seat, went up to him and said, “Get up, reverend. The Buddha has seen you. You can’t live in communion with the mendicants.”

But when he said this, that person kept silent.

For a second time

and a third time, he asked that monk to leave.

But for a third time that person kept silent.

Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the mendicants.”

“It’s incredible, Moggallāna, it’s amazing, how that silly man waited to be taken by the arm!”

Then the Buddha said to the mendicants:

“Now, mendicants, you should perform the sabbath and recite the monastic code. From this day forth, I will not perform the sabbath or recite the monastic code. It’s impossible, mendicants, it can’t happen that a Realized One could recite the monastic code in an impure assembly.

Seeing these eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean.

(Expand in detail as in the previous sutta.)

Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean.

In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. What eight?

The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. …

Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training.

Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”


AN8.5.41 - Saṁkhittūposathasutta 

The Sabbath With Eight Factors, In Brief

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor.

‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its second factor.

‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its third factor.

‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fourth factor.

‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fifth factor.

‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its sixth factor.

‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its seventh factor.

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor.

The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.”


AN8.5.42 - Vitthatūposathasutta - 

The Sabbath With Eight Factors, In Detail

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed?

It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the Joyful Gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the Joyful Gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Love to Create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Love to Create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,

or lie, or drink alcohol.

Be celibate, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,

radiating as far as they revolve.

Those shining ones in the sky light up the quarters,

dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—

pearls, gems, fine beryl too,

horn-gold or mountain gold,

or natural gold dug up by marmots—

they’re not worth a sixteenth part

of the sabbath with its eight factors,

as starlight cannot rival the moon.

So an ethical woman or man,

who has observed the eight-factored sabbath,

having made merit whose outcome is happiness,

blameless, they go to a heavenly place.”


AN8.5.43 - Visākhāsutta - With Visākhā on the Sabbath

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.


How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm …

Four hundred years in the human realm …

Eight hundred years in the human realm …

Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,

or lie, or drink alcohol.

Be celibate, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,

radiating as far as they revolve.

Those shining ones in the sky light up the quarters,

dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—

pearls, gems, fine beryl too,

horn-gold or mountain gold,

or natural gold dug up by marmots—

they’re not worth a sixteenth part

of the sabbath with its eight factors,

as starlight cannot rival the moon.

So an ethical woman or man,

who has observed the eight-factored sabbath,

having made merit whose outcome is happiness,

blameless, they go to a heavenly place.”



Transferring Merits to Devas & Other Beings:

Ettāvatā ca amhehi - Sambhataṁ puñña-sampadaṁ

Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā

(For the sake of all attainment & success, may all heavenly beings  / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)

Transferring Merits to Departed Ones:

Idam me ñātinam hotu - 

sukhitā hontu ñātayo.

(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)


Aspiration for Kalyānamitta friends:

Iminā punna-kammena  - Mā me bāla-samāgamo 

Satam samāgamo hotu  - Yāva Nibbāna-pattiyā.

(By means of this meritorious deed  - May I never join with the foolish. 

May I join always with the wise  - Until the time I attain Nibbana.)

Blessing to All:

Sabbītiyo vivajjantu sabbarogo vinassatu,

mā te bhavatvantarāyo, sukhī dīghāyuko bhava!

(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, 

sabba Buddhānubhāvena  / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!

(May there be every blessing, and may all of the gods protect you, 

by the power of all the Buddhas / dhamma / sangha may you be safe forever!)

Abhivādanasīlissa - niccam vuddhāpacāyino

cattāro dhammā vaddhanti - āyu vanno sukham balam

(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)

Āyurārogya sampatti - sagga sampatti meva ca

ato nibbāna sampatti - imina te samijjhatu!

(By the power of this  the four dhammas - life, complexion, comfort and strength will be developed  to the one who is constantly respectful to the to elders and worthy ones!)

References


 

SADHU SADHU SADHU!