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The Healing Power of Mindfulness Meditation. According to the Pāli Nikāyas and the Chinese Āgamas By Tzungkuen Wen. The Buddha=Great Lord of Healing. Sūtra no 389, Saṃyukta Āgama (SĀ 389) One who is endowed with the following four factors is called the Great Lord of Healing. He knows well

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The healing power of mindfulness meditation

The Healing Power of Mindfulness Meditation

According to the Pāli Nikāyas and the Chinese Āgamas

By Tzungkuen Wen


The buddha great lord of healing
The Buddha=Great Lord of Healing

  • Sūtra no 389, Saṃyukta Āgama (SĀ 389)

  • One who is endowed with the following four factors is called the Great Lord of Healing. He knows well

  • various diseases

  • the causes of the diseases,

  • the remedy for the diseases,

  • and complete cure of diseases


大醫王

The

Great Lord of Healing


Contents

Introduction

Seven Benefits of Satipaṭṭhāna

Teaching Patients Mindfulness Meditation

Let Only the Body Suffers, not the Mind

Cure of Disease through MM

Caṅkama Brings Health

Serene Faculties

Abhidhammic Explanation

The Last Exhortation of the Buddha

Contents



Definition of mm
Definition of MM

  • Mindfulness :

    Bare awareness of the moment to moment mental and physical phenomena of the present.

    Paying attention in a particular way: on purpose, in the present moment, and non-judgmentally

  • Developed at all time, in any posture: walking, standing, sitting, lying

  • MM = Insight Meditation (+Tranquility M.)


Dissemination of mm
Dissemination of MM

  • It originated in India about 2500 years ago, spread to South East Asia, China, Tibet.

  • It’s now preserved in Southern Buddhism , Chinese Buddhism, Tibetan Buddhism.


Application of mm
Application of MM

  • Recently, MM draws extensive attentions of professionals from the fields of medicine, health care, psychology, social work and education.

  • It has probably become the most popular Buddhist Meditation in the West.


Mindfulness based stress reduction
Mindfulness Based Stress Reduction

  • Dr. Jon Kabat-Zinn developed the Mindfulness Based Stress Reduction (MBSR) program at the University of Massachusetts Medical Center.

  • The Stress Reduction Program has benefited people reporting a variety of conditions and concerns:

  • Stress—including work, school, family, fifinancial, illness, aging, grief, uncertainty about the future, and feeling “out of control.”


  • Medical conditions—

  • including chronic illness or pain, high blood pressure, fibromyalgia, cancer, heart disease, asthma, GI distress, skin disorders, and many other conditions.


  • Psychological distress—including anxiety, panic, depression, fatigue, and sleep disturbances.

  • Prevention and Wellness—including health enhancement and wellness focused on prevention and learning the “how” of taking good care of yourself and feeling a greater sense of balance.


Mindfulness based cognitive therapy
Mindfulness Based Cognitive Therapy

  • MBCT is based on the Mindfulness-Based Stress Reduction (MBSR) eight-week program.

  • Mindfulness-Based Cognitive Therapy grew from this work. Zindel Segal, Mark Williams and John Teasdale adapted the MBSR program so it could be used specifically for people who had suffered repeated bouts of depression in their lives.


  • an increased ability to relax

  • greater energy and enthusiasm for life

  • heightened self-confidence

  • an increased ability to cope more effectively with both short and long-term stressful situations.


Why mindfulness meditation
Why mindfulness meditation?

  • Where does the idea come from about the application of MM in medicine and health care?

  • What Jon Kabat-Zinn teaches in MBSR program clearly shows a strong connection between MBSR and the insight meditation traditions of Burma.


Mm as a cure for disease
MM as a cure for disease

  • Wiston King said in A Thousand Lives Away published in 1964:

    At the International Centre I met one individual who had been cured of a heart-condition of near-fatal proportions some five years before. Both diagnosis and cure were backed up by competent medical testimony.


There are other individuals who reported the cure of migraine headaches, acute nervous and digestive disorders, asthma and one case of an external cancerous growth.

This is quite in line with the Buddhist belief that psychosomatic mind states produce like body states.


  • Melford E. Spiro said in migraine headaches, acute nervous and digestive disorders, asthma and one case of an external cancerous growth. Buddhism and Society (1972):

    In contemporary Burma, meditation is viewed as a method for dealing with various of life’s problems.

    It is used to cope with such minor difficulties as dissatisfaction with life, insomnia, and a variety of psychosomatic complaints; as a technique for determining the identity of one’senemies


and as a method for curing heart trouble, ulcers, hypertension, chronic migraines, mental illness, and even cancer.

When I queried him on the last category, a lay meditation master in Rangoon produced sworn affidavits and letters from former meditatiors, all claiming to have been cured of these various ailments by the meditation course they undertook under his guidance.



Rise of vipassan meditation movement
Rise of vipassanā meditation movement statements is that they were written, not by village peasants but by a middle-class and educated urban clientele, both Burmese and Western.

  • In the 20th century, insight meditation movement started from Burma.

  • Two mainstream traditions: Ledi Sayadaw and Mingun Sayadaw

  • Ledi S. – U Ba Khin – Goenka

  • Mingun S. – Mahasi S.– Pandita S., Silanada S.


Seven benefits of satipa h na
Seven benefits of statements is that they were written, not by village peasants but by a middle-class and educated urban clientele, both Burmese and Western.satipaṭṭhāna


Mah satipa h na sutta
Mahāsatipaṭṭhāna Sutta statements is that they were written, not by village peasants but by a middle-class and educated urban clientele, both Burmese and Western.

Bhikkhus, this is the direct path for purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, that is, the four establishemnts of Mindfulness.


Teaching mindfulness meditation to patients
Teaching mindfulness meditation to Patients statements is that they were written, not by village peasants but by a middle-class and educated urban clientele, both Burmese and Western.


Sn 36 7
SN 36:7 statements is that they were written, not by village peasants but by a middle-class and educated urban clientele, both Burmese and Western.

  • On one occasion the Blessed One was dwelling at Vesāli in the Great Wood in the Hall with the Peaked Roof.

  • Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward, where he sat down in the appointed seat and addressed the bhikkhus thus:


  • "Bhikkhus, a bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you.

  • "And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, dearly comprehending, mindful, having put away covetousness and displeasure in regard to the world.



S 1028
mind ... phenomena in phenomena, ardent, dearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. 1028

如是我聞:一時,佛住舍衛國祇樹給孤獨園。時,有眾多比丘集於伽梨隸講堂。時,多有比丘疾病。爾時,世尊晡時從禪覺,往至伽梨隸講堂,於大眾前敷座而坐。坐已,告諸比丘:


當正念正智以待時,是則為我隨順之教。比丘!云何為正念?謂比丘內身身觀念處當正念正智以待時,是則為我隨順之教。比丘!云何為正念?謂比丘內身身觀念處…


An 5 235
AN 5:235當正念正智以待時,是則為我隨順之教。比丘!云何為正念?謂比丘內身身觀念處

The Buddha points out, a bhikkhu who is endowed with five things does have pity on householders.

The third thing is as follows:

when visiting the sick, he stirs up mindfulness, saying: “Let the venerable ones set up mindfulness, that thing most worthwhile!”


1. He incites them to greater virtue; 當正念正智以待時,是則為我隨順之教。比丘!云何為正念?謂比丘內身身觀念處

2. he makes them live in the Dhamma vision;

4.when many monks of the Order have come, he urges the householders to do meritorious deeds.

5. and when they give him food, whether mean or choice, he enjoys it by himself, nor frustrates (the effect of that) gift of faith.


Sn 47 29
SN 47: 29當正念正智以待時,是則為我隨順之教。比丘!云何為正念?謂比丘內身身觀念處

  • Householder Sirivaḍḍha was sick, afflicted, gravely ill. Venerable Ānanda went to visit him.

  • Having known that situation of the household was not getting better, Venerable Ānanda encouraged the householder to train himself in the four establishments of mindfulness.


  • "Venerable sir, as to these four establishments of mindfulness taught by the Blessed One, these things exist in me, and I live in conformity with those things.

    (Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti te dhammā mayi, ahañca tesu dhammesu sandissāmi.)


Let only the body suffers not the mind
Let only the Body suffers, not the mind mindfulness taught by the Blessed One, these things exist in me, and I live in conformity with those things.


Sn 22 1 only afflicted in body
SN 22: 1 (only afflicted in body) mindfulness taught by the Blessed One, these things exist in me, and I live in conformity with those things.

  • The householder Nakulapitā came to ask guidance from the Buddha:

    "I am old, venerable sir, aged, burdened with years, advanced in life, come to the last stage, afflicted in body, often ill. I rarely get to see the Blessed One and the bhikkhus worthy of esteem. Let the Blessed One exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time.”


  • The Buddha says, mindfulness taught by the Blessed One, these things exist in me, and I live in conformity with those things.

  • "so it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered. If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than foolishness ?


  • Therefore, householder, you should train yourself thus: 'Even though I am afflicted in body, my mind will be unafflicted.' Thus should you train yourself."

  • Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabba’’nti.


S 107
SĀ 107 'Even though I am afflicted in body, my mind will be unafflicted.' Thus should you train yourself."

爾時,有那拘羅長者,百二十歲

……

我年衰老,羸劣、苦病。自力勉勵,覲見世尊及先所宗重知識比丘。唯願世尊,為我說法,令我長夜安樂。


爾時,世尊告那拘羅長者:善哉!長者。汝實年老根熟,羸劣苦患,而能自力覲見如來,并餘宗重知識比丘。長者當知:於苦患身,常當修學不苦患心爾時,世尊告那拘羅長者:善哉!長者。汝實年老根熟,羸劣苦患,而能自力覲見如來,并餘宗重知識比丘。長者當知:於苦患身,常當修學不苦患心


Sn 36 6 two darts
SN 36:6 (Two Darts)爾時,世尊告那拘羅長者:善哉!長者。汝實年老根熟,羸劣苦患,而能自力覲見如來,并餘宗重知識比丘。長者當知:於苦患身,常當修學不苦患心

  • This sutta compares two kinds of people, the uninstructed worldling, and instructed noble disciple.

  • It tells the difference in the how they react to a painful contact between worldling and noble disciples.


  • Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by two darts.

  • So too, when the uninstructed worldling is being contacted by a painful feeling ... he feels two feelings--- a bodily one and a mental one.


  • suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only.

  • So too, when the instructed noble disciple is contacted by a painful feeling ... he feels one feeling-a bodily one, not a mental one.


S 470
SĀ 470 would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only.

譬如士夫被一毒箭,不被第二毒箭。當於爾時,唯生一受,所謂身受,不生心受。為樂受觸,不染欲樂,不染欲樂故,於彼樂受,貪使不使;於苦觸受,不生瞋恚,不生瞋恚故,恚使不使。


Sn 52 10
SN 52:10 would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only.

  • On one occasion the Venerable Anuruddha was dwelling at Sāvatthi in the Blind Men's Grove, sick, afflicted, gravely ill.

  • Then a number of bhikkhus approached the Venerable Anuruddha and said to him: "In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful feelings do not persist obsessing his mind?"


  • “It is, friends, because I dwell with a mind well established in the four establishments of mindfulness that the arisen bodily feelings do not persist obsessing my mind.

  • ‘‘Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhanti.


S 540
SĀ 540 established in the four establishments of mindfulness that the arisen bodily feelings do not persist obsessing my mind.

  • 尊者阿那律身遭病苦,眾多比丘問詣慰勞:

    尊者阿那律!所患增損?可安忍不?病勢漸損?不轉增耶?


尊者阿那律言:我病不安,難可安忍,身諸苦痛,轉增無損。即說三種譬,如上叉摩經說。然我身已遭此苦痛,且當安忍,正念正知。尊者阿那律言:我病不安,難可安忍,身諸苦痛,轉增無損。即說三種譬,如上叉摩經說。然我身已遭此苦痛,且當安忍,正念正知。


諸比丘問尊者阿那律:心住何所而能尊者阿那律言:我病不安,難可安忍,身諸苦痛,轉增無損。即說三種譬,如上叉摩經說。然我身已遭此苦痛,且當安忍,正念正知。安忍如是大苦,正念、正知?尊者阿那律語諸比丘言:住四念處,我於所起身諸苦痛,能自安忍,正念正知。


Mn 119 k yagat sati sutta
MN 119 尊者阿那律言:我病不安,難可安忍,身諸苦痛,轉增無損。即說三種譬,如上叉摩經說。然我身已遭此苦痛,且當安忍,正念正知。Kāyagatāsati sutta

  • “Bhikkhus, when mindfulness of the body has been repeatedly practised, developed, cultivated, used as a vehicle, used as a basis, established, consolidated, and well undertaken, these ten benefits may be expected. What ten?



MĀ 81 with gadflies, mosquitoes, wind, the sun, and creeping things; 念身經

如是修習念身,如是廣布者,當知有十八德。云何十八?

比丘者,能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼,惡聲、捶杖,亦能忍之。身遇諸疾,極為苦痛,至命欲絕,諸不可樂,皆能堪耐。如是修習念身,如是廣布者,是謂第一德。


An 5 123
AN 5 123 with gadflies, mosquitoes, wind, the sun, and creeping things;

  • 'Monks, possessing five qualities a sick man is an ill 'help for himself. What five?

  • He treats not himself with physics;

  • knows no measure in his treatment;

  • applies not medicaments;


  • sents not out the ‘extent of his illness to one who tends him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;

  • nor is he the kind of man who endure the onset of bodily aches and pains, racking, shooting, stabling, bitter, galling,life-taking.


Dharmaguptaka vinaya 1
Dharmaguptaka Vinaya 1 him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;

  • The patient who is endowed with these five things is easy to attend

  • 1.he don’t eat what should not be eaten.

  • 2.he takes medicien.

  • 3.he tell truth to his nurse.

  • 4.he moves moderately.

  • 5.he endures bodily pain and take care of things himself whatever he can.


Dharmaguptaka vinaya 2
Dharmaguptaka Vinaya 2 him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;

  • The patient who is endowed with these five thins is easy to attend.

    The first four are the same as above.

    The fifth is that he meditates to calm his mind.


An 5 215
AN 5 215 him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;

  • Monks, there are these fìve disadvantages from being impatient. What five?

    Not to many folk is he dear or pleasing;

    he is hated much;

    he is avoided by many;

    dies muddled in thought

    and rises in hell.


Cure of disease through mm
Cure of disease through MM him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;


Dn 16 mah parinibb na sutta
DN 16 Mahāparinibbāna Sutta him in goodness of heart, saying: “ in going it goes thus, when it returns it comes so, while it is with me it is just thus”;

  • At that time [in Velva Village] a severe illness arose in the Blessed One who had entered the vassa. Deadly, excruciating [physical] feelings occurred.

  • Being mindful and aware, the Blessed One endured them without being distressed [or oppressed].


  • At that time it occurred thus to the Blessed One: “If I should pass away into parinibbana without having informed my attendant disciples, without having notified the community of monks, this act of mine would indeed not be proper.

  • It would be well if I should dwell, having removed this illness by [diligent] effort and undertaken the repair of vitality


S 1038
SĀ 1038 should pass away into parinibbana without having informed my attendant disciples, without having notified the community of monks, this act of mine would indeed not be proper.

  • Not long after the householder Mānadinna recovered from his illness, he sent for Ven. Ānanda in order to provide Ven. Ānanda a meal.

  • When Ven. Ānanda together three other monks arrived, he asked the householder : “are you enduring and at ease?”




Sn 47 30
SN 47: 30 establishments of mindfulness, devoted myself to the development of them, so all bodily afflictions came to cease in time.”

  • But, venerable sir, when I am being touched by such painful feeling, I dwell contemplating the body in the body … feelings in feelings ... mind in mind ... phenomena in phenomena….


S 541
SĀ 541 establishments of mindfulness, devoted myself to the development of them, so all bodily afflictions came to cease in time.”

On one occasion the Venerable Anuruddha was dwelling at Sāvatthi in the Squirrel Vihara, not long after he recovered from illness.

Then a number of bhikkhus approached the Venerable Anuruddha. Having greeted and consoled him, they sat aside and asked the Venerable Anuruddha :


  • “Are you at ease and happy?” asked the Venerable Anuruddha said, “I am at ease and happy” “Those bodily suffering and pain gradually comes to rest.”

  • The bhikkhus asked the Venerable Anuruddha: “By dwelling at what kind of dwelling, does the bodily suffering and pain gradually come to rest ”


Venerable Anuruddha said, “By the dwelling of the four establishment of mindfulness, those bodily suffering and pain gradually comes to rest” “Which four?

One contemplates inwardly the body in the body…….. The dharmas in the dharmas. ” “By the dwelling of the four establishment of mindfulness, those bodily suffering and pain gradually comes to rest”


Ca kama brings health
Caṅkama brings health establishment of mindfulness, those bodily suffering and pain gradually comes to rest” “Which four?


An 5 29
AN 5 29 establishment of mindfulness, those bodily suffering and pain gradually comes to rest” “Which four?

  • Capable of long travelling (Addhānakkhamo)

  • Capable of diligence (padhānakkhamo)

  • Health (appābādho)

  • Good digestion (asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati)

  • Concentration obtained in walking lasts long (caṅkamādhigato samādhi ciraṭṭhitiko)


The s tra of seven bases and three contemplations
The Sūtra of Seven Bases and Three Contemplations establishment of mindfulness, those bodily suffering and pain gradually comes to rest” “Which four?

The first, being able to walk long;

the second, gaining strength;

the third, removing drowsyness;

the fourth, digesting well what is eaten without illness;

the fifth, easier to obtain concentration, and the concentration obtained lasts long.


A record of buddhist practices sent home from the southern sea
A Record of Buddhist Practices Sent Home from the Southern Sea

Within the five divisions of India, both monastic and lay Buddhists often practiced cankrama. They walked back and forth on a straight path at a suitable time and in adaptation to their dispositions. But, a noisy place should be avoided.



If one didn’t practice cankrama, much affliction of illness may occur in the body, making the foot and abdomen swollen, the arms and neck sore. Also phlegm does not dissolve.

All these result from [long time of] upright sitting. If one practices cankrama, it will strengthen the body and cultivate the spiritual path.


The milindapa h
The illness may occur in the body, making the foot and abdomen swollen, the arms and neck sore. Also phlegm does not dissolve. Milindapañhā

  • The Milindapañhā :meditation (paṭisallāna) brings 28 kinds of advantages.

  • Among them, prolonging lifespan (āyuṃ vaḍḍheti) and giving strength (balaṃ deti) both point to the fact that Buddhist meditation can improve our health.


Serene faculties
Serene Faculties illness may occur in the body, making the foot and abdomen swollen, the arms and neck sore. Also phlegm does not dissolve.


  • In the Nikāyas, we read that the physical appearance changes in the wake of meditation practice or even hearing a dharma talk.

  • The terms used to describe the physical change is “vippasannāni indriyāni” (faculties are serene) and “parisuddho mukhavaṇṇo pariyodāto” (facial complexion is pure and bright).


Chinese translation in the gama
Chinese translation in the Āgama changes in the wake of meditation practice or even hearing a dharma talk.

  • 「諸根和悅faculties are joyful,貌色鮮明facial color is shining or beautiful」、「諸根和悅,顏貌鮮明」

  • 「諸根清淨faculties are purified,顏色鮮白the color is bright and clean」

  • 「諸根喜悅,顏貌清淨,鮮白光澤」

  • 「諸根欣悅,色貌清淨,膚體鮮澤skin is fresh and clean」

  • 「諸根欣悅,顏貌清淨,膚色鮮白」


Sn 52 9
SN 52: 9 changes in the wake of meditation practice or even hearing a dharma talk.

  • On one occasion the Venerable Anuruddha and the Venerable Sāriputta were dwelling at Vesāli in Ambapāli's Grove. Then, in the evening, the Venerable Sāriputta emerged from seclusion. Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:


“Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?

Now, friend, I usually dwell with a mind well established in the four establishments of mindfulness.

(Catūsu khvāhaṃ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṃ viharāmi)


  • “The bhikkhu, friend, who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, usually dwells with a mind well established in these four establishments of mindfulness."



Sn 1 10
SN 1:10 friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance."

  • At Sāvatthi. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

    "Those who dwell deep in the forest,

    Peaceful, leading the holy life,

    Eating but a single meal a day:

    Why is their complexion so serene?


Sa 995
SA 995 friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance."

阿練若比丘,住於空閑處,

寂靜修梵行,於一坐而食,

以何因緣故,顏色特鮮明?


  • The Blessed One: friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance."

    “They do not sorrow over the past,

    Nor do they hanker for the future.

    They go on with what is present:

    Hence their complexion is so serene.”


"Through hankering for the future friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance." ,

Through sorrowing over the past,

Fools dry up and wither away

Like a green reed cut down."


  • Spk: This verse was spoken by an earth-bound deva who dwelt in that forest. Each day he would see the bhikkhus who inhabited the forest sitting in meditation after their meal.

  • As they sat, their minds would become unified and serene, and the serenity of their minds would become manifest in their complexion (vaṇṇa).



Abhidharmic explanation
Abhidharmic explanation under these austere conditions, the deva came to the Buddha to inquire into the cause.


Four kinds of r pa
Four Kinds of Rūpa under these austere conditions, the deva came to the Buddha to inquire into the cause.

  • kamma-rūpa

  • citta-rūpa

  • utu-rūpa

  • āhāra-rūpa


  • Matter produced by Kamma: matter produced due to the kamma of the past.

  • Matter produced by Citta (Mind): Matter produced as a result of the present activity of mind.

  • Matter produced by Utu (Temperature): Matter produced due to the external enviroments such as temperature, weather.

  • Matter produced by Āhāra (Nutriment): Matter produced due to the digestion of food.



  • “What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus.

  • There are these roots of trees, these empty huts. Meditate, bhikkhus, do not delay or else you will regret it later. This is our instruction to you.”


The end

The End by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus.


by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. 長阿含.遊行經》

佛告諸比丘曰:汝等且止,勿懷憂悲。天地人物,無生不終,欲使有為不變易者,無有是處。我亦先說恩愛無常,合會有離,身非己有,命不久存。


by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. 雜阿含經》

比丘!大師慈悲安慰弟子,為其所作,我今已作。汝今亦當作其所作,於空閑樹下,房舍清淨,敷草為座;露地、塚間、遠離邊坐,精勤禪思,慎莫放逸,令後悔恨。此則是我教授之法。


Bhai ajyaguru
藥師佛 by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. Bhaiṣajyaguru


Bhai ajyaguru1
藥師佛 by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. Bhaiṣajyaguru


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