The Buddhist Hour Radio Broadcast Archives

Australia's cultural heritage encompasses all the things that are significant to Australians which have survived from the past and is added to from overseas sources.

Australia is one of only a few countries to have developed and published a specific policy and strategy to care for their cultural collection.

In January 1998, the Minister for Communications, the Information Economy and the Arts, the Honorable Richard Alston, issued the National Conservation and Preservation Policy and Strategy for Australia's Cultural Collections.

Our heritage collection is called the John D. Hughes Collection. On 25 March 1989, the Buddhist Discussion Centre (Upwey) Ltd. acquired the John D. Hughes Collection. The collection ahs been sources by the Founder of the Buddhist Discussion Centre (Upwey) Ltd., John D. Hughes, for over four decades and continues to grow as a multilingual reference library for Buddhist scholars and practitioners.

Our Archive Officer is Vanessa MacLeod, B.A., M.A.

Over many years, we have formulated different working of what we stress should be the theme of that year's organisational practice. These suggested practices are written down and formalised at our Annual General Meeting.

This year's Annual Meeting will be held on 7 August 1999.

The suggested practices are obtained from classical canonical texts held in our library. The complete commentary for each suggested practice can be found in the suttas.

At this year's meeting, Members are reminded that all these different messages from the past focus groups are still valid for current practice.

In a focus group, a small number of persons (usually 5 to 12) discuss and give their opinions and ideas about a pre-determined topic in response to questions form a facilitator.

Focus groups were originally designed for social science research, and tehn were adopted for advertising as a primary tool in market research. They have recently been rediscovered as a technique for applied research in many areas, particuarly program evaluation.

Focus groups are used to understand the attitudes or ideas of our Members.

It is necessary to hold a meeting in a comfortable, safe, or neutral location.

It is necessary to ensure participants that what they say is confidential, that the tape will be used only to help you remember what they said and that no one will be identified in any written report of the focus group.

During the group's progress, you need to avoid giving your opinions or judgements on what is said.

Survey design is very difficult to do right.

Sometimes the only way to get information from Library users, for example, is to ask them for it.

To interpret and use results, bear in mind that your survey possibly lacks the rigor to produce statistically valid, reliable, and comparable results unless you pay particular attention to sampling issues and survey design.

The first thing to discard is unusable responses.

For example, if the persons were asked what times the Library resources should be available; and they replied " '24 hours a day, 7 days a week", the focus should ask the person "what actual time and what actual day would you, in fact, use our Library."

It might be framed as: "Would you use the Library at 3.00 am Wednesday morning?"

Some persons tend to ask for unrealistic service. Just because somebody asks for something, it does not mean we are going to be suckered into providing that item.

We ask our Members to develop some focus for themselves on what they think their single most important purpose is for using our Library references and e-library references.

They can be asked if they visited our Library in the past month. If the answer is no, is there some reason for not using the Library?

The payment of Library fees does not provide a reliable guide to the number of our Members actually using our Library services.

We should make some attempt to cross-tabulate with an appropriate demographic (age, education, etc.) and non-demographic (convenience of location etc.) characteristics.

In general, we need to make it easier for Members to cultivate the good habit of looking up answers to their questions in books, magazines and other written materials.

Currently, Members are learning to share good information by e-mail and place their knowledge onto the Brooking Street Bugle.

Members attending a recent Prajna Paramitta Teaching were asked: "How many items of new information do you gather per day in your work?" Their answers ranged between 5 to 500 items.

Our Teacher advised Members that for S5 information management culture to work, Task Unit managers should develop the habit of finding at least 1000 items of information per day.

Our new Search Engines (ISYS) make this information available.

The Buddha recommended mutual confidence (saddha), morality (sila), self-denial (caga) and prudence (panna) as virtues when persons are close together. These four properties are virtues that ensure happiness and success.

In other words, mutual confidence means dependability, morality implies strength of character, self-denial or the joy of selfless service to others denotes emotional maturity, and prudence shows intellectual maturity.

However, the growing importance of sub-committees as a means of communication make it imperative that a fair measure of discipline be present at all times.

It is said that when these qualities of caga are displayed between persons, their relationships can continue even after death because they meet again in a future existence.

As an Australian cultural institution, our World Fellowship of Buddhists Regional centre must strive to act as an effective catalyst to assist scholars in the international community to access our research efforts, particularly our papers on bhavana (meditation) matters.

Our flagship publication, the Buddha Dhyana Dana Review (BDDR) circulates to 40 countries.

Our Centre is attractive to the Sangha, scholars and devotees born in countries other than Australia because, in a tactical way, we preserve and practice many oral traditions and make use of the written Tipitika Dhamma in a series of faithful translations.

We write well. The language skills of our Members do much to assist our cultural adaptability. We have graduate editors. To sum up this cultural position, we design our version of best practice by avoiding racist, ageist, sexiest, nihilist or eternalist literature from entering our resources.

Our Centre needs to prepare our output to operate in an age when network PCs will be packeted and marketed like digital mobile phones. Our website will be enhanced. We will not become too old fashioned.

Within the following notes, you will find the directions of the future next two decades which are being mapped by this Teacher who has vowed in former times to intend to bring persons towards Buddha Dhamma.

This Bodhisattva vow is sufficiently overt so this Teacher has taught or transmitted Dhamma to over one million persons in 14 countries over the last two decades.

Like it or not like it, the way students learn is changing.

Some Australian universities that have decided they are service industry players have already begun to think about how to plan ad structure their institutions as service enterprises according to Dr. Ian Reinecke, Vice-Chancellor (academic services) at the University of Queensland.

Professor David Stokes, Dean of Science and Technology at Deakin University, said Deakin has joined because "the future of education is in teams".

Deakin University will take part in a program linking it with universities around the world on IBM's Global Campus.

This means Deakin's industry-based students will have direct contact with students in industry all over the world.

However the danger is that there is a tendency to puff products with electronic frippery and design clutter. We must not forget about morality (sila).

In the Buddhist Discussion Centre (Upwey) Ltd. Newsletter No. 16, pp14-15, details were given of a Submission for the Inquiry of the Social Development Committee of the Parliament of Victoria. On 8 July 1985, The Director of the BDC(U)Ltd., John D. Hughes, and another Director, Vincent Cavuoto, attended a Hearing to present oral evidence to the Inquiry. The argument put was to supplement the original submission. The Melbourne SUN newspaper reported some of John D. Hughes' views on 9 July 1985 on page 7. This article created considerable interest and John D. Hughes did radio talks the next day for radio stations in Melbourne, Sydney and Adelaide. These talks were mainly concerned with what happens to people if they do not maintain the Five Precepts.

Once again, I am going to frame thepresentation of this year's annual report in the terminology of a Learning Organisation to develop the awareness among present Members that Lifetimes of Learning creates the correct base for the Centre to become a Learning Organisation.

Why set up organisations that learn?

Because learning disabilities in children are tragic; learning disabilities in organisations are disastrous. To meet our strategic mandate, a Dharma Centre is by definition a Learning Organisation (or at least is should be). By borrowing the concepts of management disciplines and by using current managerial terminology, you can articulate a conceptualised understanding of what we are, what we stand for and where we are going.

How did we manage to cure some of our learning disabilities till can handle 1000 items per day with ease?

1. By encouraging Members to take not themselves, but their role, very seriously.

2. By building a shared vision of our future: we have in fact already in place the written cultural strategy for the next 20 years.

3. By implementing S5 management culture, which has seen the abolition of sub-committees and their replacement with Work Groups. (This management culture has since been upgraded to S5 management culture and the nine Work Groups have been replaced with four Task Units.

4. The introduction of ISO 9000 as best international practice at all levels of the Organisation and adoption of practices which work globally in order to help those who want to study and duplicate a model of a successful Buddha Dharma Centre. Commitment to quality reading is a hallmark of our policies.

5. Promotion of a written culture where we become aware of how we contribute, at the organisation level, to our own problems and the need to develop preventative rather than reactive management strategies.

6. We have been encouraged to stop focusing on events but seeing written processes of changes instead and to analyse the underlying structures which cause people's behaviour.

We have an ongoing interest in preparing our Members for taking on the roles of Vice-Presidents. This means our management team will be "chunkier" and less deterministic than under our former culture. As an inflow of this simple decision, several more persons become directly responsible for the future of our organisation.

It allows for much jog redesign which means more persons take on the "whole" job, not just repeating what was done in the past.

The main reason for the need for change is that the volume of our "in" correspondence and inquiries has increased over 300% over the last year and we are aware it will continue to increase over the next decade.

A critical appraisal of our current response time for "out" correspondence has shown it is lagging. Our new standard is to aim our Sub-Committees towards a one week response time for 98% of all queries.

Our cut and paste of retrieved written text technology means the work will be done differently with shared values.

All the Vice-Presidents will have mor responsibility for the quality and timely delivery of their Task Unit's work. They will have less need for detailed supervision.

We will invite any interested persons or organisations in our local, national and international networks to help specify what they wish so we can better identify and service your future needs with much more ease.

We are now recording all Teachings.

Chan Master Melva Fitzallen taught in the 1980s using an old slow "hearsay" culture. Little of this teaching was documented. It vanished without a trace.

In March 1996, Julian Bamford accepted responsibility for organising the Chan Academy Sumi-e classes, and was appointed Vice-President of Chan Academy Networking at the BDC(U)Ltd.'s 1996 Annual General meeting. He has arranged many successful classes with Master Andre Sollier and John D. Hughes using a much stronger documentation.

The extensive use of photographs, recordings and handouts allows the School Teaching to continue for years. Our written Chan records will be published in stages.

So, overall you should be aware we are close to heading towards a third-rate library. We are on target. Our written resources have doubled this year. When you consider, we were a seventh-rate library 15 years ago.

This script was written and edited by John D. Hughes and Leanne Eames.

Translated from Pali by Sister M. Uppalawanna.

Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.

I heard thus.

At one time the Blessed One lived in the hamlet named Kammaassadhamma in the Kuru country. From there the Blessed One addressed the bhikkhus " Bhikkhus, there is only one way for the purification of beings , for ending grief and lament,to overcome unpleasantness and displeasure and to realize extinction and that is this fourfold establishment of mindfulness. What four: Abiding reflecting the body in the body(1),mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the feeling in feelings,(2) mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the mental state in the mind (3) mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the thought thoughts, mindful and aware, to dispel covetousness and displeasure for the world.. .

Bhikkhus, how does the bhikkhu abide reflecting the body in the body. Here the bhikkhu gone to the forest,to the root of a tree, or to an empty house sits cross legged , the body erect and mindfulness established in front.He mindfully breathes in and out. Breathing in long knows I breathe in long. Breathing out long knows I breathe out long. Breathing in short knows I breathe in short. Breathing out short knows I breathe out short. He trains, feeling the whole body I breathe in. Feeling the whole body I breathe out

He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out. Just as a clever turner or his apprentice, pulling the bellows long knows, I pull them long, and pulling the bellows short knows I pull them short. In the same manner, breathing in long, knows I breathe in long, breathing out long, knows I breathe out long. Breathing in short knows I breathe in short, and breathing out short knows I breathe out short. He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out. Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, there is a body, and abides not supported on anything in the world.Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu, going knows, I go, standing knows I stand, Sitting knows I sit, lying knows I lie. What and whatever posture the body maintains, that and that he knows..Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu becomes aware, going forward or turning back, looking on, or looking about, bending or stretching, Becomes aware bearing the three robes and bowl, Becomes aware enjoying, drinking, eating or tasting. Becomes aware going, standing, sitting, lying, speaking, or keeping silence. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness there is a body, abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine, Just like a bag of provisions open on both sides, is filled up with various grains such as rice, paddy, green grams, beans, sesame, fine rice. A man who could see would pull it out and reflect, this is rice, this paddy, this green grams, this beans, this sesame, and this is fine rice. In the same manner thebhikkhu abides reflecting this body, up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting thoughts that arise in the body. Or he abides reflecting thoughts that fade in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu abides reflecting this body as elements in whatever posture it is. There are in this body, the elements, earth, water, fire and air.Just as a clever butcher or his apprentice would be seated in a hut at the four cross roads with a killed cow dissecting it into small bits. In the same manner, in this body, there are the elements earth, water, fire and air. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu reflects this body as a dead body thrown in the charnel ground, either after one day, two days or three days, bloated, turned blue and festering. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body, Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a dead body thrown in the charnel ground eaten by hawks, vultures, dogs, foxes, or by various other living things. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground, a skeleton with flesh and blood and connecting veins. - A skeleton without flesh, smeared with blood and connected with veins. - A skeleton flesh and blood gone, connected by veins. A disconnected skeleton thrown about every where. In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another the skull.This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground bones turned white like the colour of pearls, bones rotten and turned to powder. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body,

Bhikkhus, how does the bhikkhu abide reflecting the feeling in feelings. Here the bhikkhu feeling a pleasant feeling knows I feel a pleasant feeling. Feeling an unpleasant feeling knows I feel an unpleasant feeling. Feeling a neither unpleasant nor pleasant feeling knows, I feel a neither unpleasant nor a pleasant feeling.. Feeling a pleasant material feeling, knows I feel a pleasant material feeling. Feeling a pleasant immaterial feeling knows, I feel a pleasant immaterial feeling..Feeling an unpleasant material feeling, knows I feel an unpleasant material feeling. Feeling an unpleasant immaterial feeling, knows I feel an unpleasant immaterial feeling. Feeling a neither unpleasant nor pleasant material feeling, knows, I feel a neither unpleasant nor pleasant material feeling. Feeling a neither unpleasant nor pleasant immaterial feeling, knows I feel a neither unpleasant nor pleasant immaterial feeling. Thus he abides reflecting the feeling in feelings internally. Or he abides reflecting the feeling in feelings externally. Or he abides reflecting the feeling in feelings internally and externally. Or he abides reflecting the arising of thoughts in feelings, Or he abides reflecting the fading of thoughts in feelings. Or he abides reflecting the arising and fading of thoughts in feelings. Or he establishes mindfulness there is a feeling, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the feeling in feelings. .

Bhikkhus, how does the bhikkhu abide reflecting the mental state in the mind. Here, the bhkkhu with a greedy mind knows, it is a greedy mind. With a non-greedy mind knows, it is a non-greedy mind. With an angry mind knows, it is an angry mind. With a non-angry mind knows, it is a non-angry mind. With a deluded mind knows, it is a deluded mind, with a non-deluded mind knows, it is a non-deluded mind With a non-scattered mind knows, it is a non-scattered mind. With a scattered mind knows, it is a scattered mind. With a developed mind knows, it is a developed mind and with an undeveloped mind knows, it is an undeveloped mind. With a mind with compare knows it is a mind with compare. With a mind without compare knows, it is a mind without compare.With a concentrated mind knows, it is a concentrated mind. With an unconcentrated mind knows it is an unconcentrated mind. With a released mind knows, it is a released mind and with an unreleased mind, knows it is an unreleased mind .Thus he abides reflecting the mental state in the mind internally, or he abides reflecting the mental state in the mind externally. Or he abides reflecting the mental state in the mind internally and externally Or he abides reflecting the arising of thoughts with the mental state, or he abides reflecting the fading of thoughts with the mental states. Or he abides reflecting the arising and fading of thoughts with the mental state. Or mindfulness,established there is a mental state, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the mental state in the mind. . .

Bhikkhus, how does the bhikkhu abide reflecting the thoughts in the thought Here the bhikkhu abides reflecting thoughts.on the five hindrances. How does the bhikkhu abide reflecting thoughts on the five hindrances. When there are sensual interests the bhikkhu knows, there are sensual interests in me. When there are no sensual interests the bhikkhu knows, there are no sensual interests in me.When non-arisen sensual interests arise, he knows that too. How the arisen sensual interests get dispelled, he knows that too. How dispelled sensual interests do not rise again, he knows that too. When there is anger, the bhikkhu knows, there is anger in me. When there is no anger, the bhikkhu knows, there is no anger in me. When non-arisen anger arises, he knows that too. How arisen anger gets dispelled, he knows that too. How dispelled anger does not rise again, he knows that too. When there is sloth and torpor, the bhikkhu knows there is sloth and torpor in me. When there is no sloth and torpor, the bhikkhu knows, there is no sloth torpor in me. When non-arisen sloth and torpor arises, he knows that too. How arisen sloth and torpor gets dispelled, he knows that too. How dispelled sloth and torpor does not rise again, he knows that too.

When there is excitement and worry the bhikkhu knows, there is excitement and worry in me. When there is no excitement and worry, the bhikkhu knows, there is no excitement and worry in me. When non-arisen excitement and worry arises, he knows that too. How arisen excitement and worry gets dispelled, he knows that too. How dispelled excitement and worry does not rise again, he knows that too. When there are doubts, the bhikkhu knows, there are doubts in me. When there are no doubts, the bhikkhu knows there are no doubts in me. How non-arisen doubts arise, he knows that too. How arisen doubts get dispelled, he knows that too How dispelled doubts do not rise again, he knows that too. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established, there is a thought, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts in the thoughts of the

five hindrances. .

Again, the bhikkhu abides reflecting thoughts on the five holding masses.How does the bhikkhu abide reflecting thoughts on the five holding masses Here, the bhikkhu abides reflecting this is matter, this the arising of matter, this is the fading of matter. These are feelings, this the arising of feelings, this the fading of feelings. These are perceptions, this is the arising of perceptions, and this the fading of perceptions. These are determinations, this the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. O he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established, there is a thought, he abides

not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts in the thoughts of the five holding masses.. . . .

Again the bhikkhu abides reflecting thoughts on the six internal and external spheres. How does the bhikkhu abide reflecting thoughts on the six internal and external spheres: Here the bhikkhu knows the eye and matter and knows the bond that arises on account of the two. Knows how the non -arisen bond arises.and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the ear and sounds, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the nose and smells, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the

tongue and tastes, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the

body and touches, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again.. Knows the mind and thoughts and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established , there is a thought, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts on the six internal and external spheres.

Again the bhikkhu abides reflecting thoughts on the seven enlightenment factors. How does the bhikkhu abide reflecting thoughts on the seven enlightenment factors. When the enlightenment factor mindfulness is present, the bhikkhu knows, the enlightenment factor mindfulness is present When the enlightenment factor mindfulness is not present, he knows, the enlightenment factor mindfulness is not present. Knows how the non-arisen enlightenment factor mindfulness arises. Knows how the arisen enlightenment factor mindfulness gets completed by development. When the enlightenment factor investigation of the Teaching is present, he knows the enlightenment factor investigation of the Teaching is present. When the enlightenment factor investigation of the Teaching is not present, he knows the enlightenment factor investigation of the Teaching is not present. Knows how the non-arisen enlightenment factor investigation of the Teaching arises. Knows how the arisen enlightenment factor investigation of the Teaching gets completed by development. When the enlightenment factor effort is present, he knows the enlightenment factor effort is present. When the enlightenment factor effort is not present, he knows the enlightenment factor effort is not present. Knows how the non-arisen enlightenment factor effort arises. Knows how the arisen enlightenment factor effort gets completed by development. When the enlightenment factor joy is present, he knows the enlightenment factor joy is present. When the enlightenment factor joy is not present, he knows the enlightenment factor joy is not present. Knows how the non-arisen enlightenment factor joy arises. Knows how the arisen enlightenment factor joy gets completed by development. When the enlightenment factor tranquillity is present, he knows the enlightenment factor tranquillity is present. When the enlightenment factor tranquillity is not present, he knows the enlightenment factor tranquillity is not present. Knows how the non-arisen enlightenment factor tranquillity arises. Knows how the arisen enlightenment factor tranquillity gets completed by development. When the enlightenment factor concentration is present, he knows the enlightenment factor concentration is present. When the enlightenment factor concentration is not present, he knows the enlightenment factor concentration is not present. Knows how the non-arisen enlightenment factor concentration arises. Knows how the arisen enlightenment factor concentration gets completed by development. When the enlightenment factor equanimity is present, he knows the enlightenment factor equanimity is present. When the enlightenment factor equanimity is not present, he knows the enlightenment factor equanimity is not present. Knows how the non-arisen enlightenment factor equanimity arises. Knows how the arisen enlightenment factor equanimity gets completed by development. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness is established, there is a thought, and he abides not supported on anything in the world. Thus the bhikkhu abides reflecting thoughts on the seven enlightenment factors.

Again, the bhikkhu abides reflecting thoughts on the thoughts of the four noble truths. How does the bhikkhu abide reflecting thoughts on thoughts of the four noble truths. Here, the bhikkhu, sees as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness. Thus he abides reflecting thoughts on the thought internally, Or he abides reflecting thoughts on the thought externally. Or he abides reflecting thoughts on the thought internally and externally, Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness is established, there is a thought, and he abides not supported on anything in the world. Thus the bhikkhu abides reflecting thoughts on the thoughts of the four noble truths.

Whoever bhikkhu develops these four establishments of mindfulness for seven years, could expect one of these fruits either knowledge of extinction here and now, or become mindful of not returning with substratum remaining. Leave alone seven years, if he develops these four establishments of mindfulness for six years, five years, four years, three years, two years, one year. - Bhikkhus, leave alone one year if he develops these four establishments of mindfulness for seven months, six months, five months, four months, three months two months for one month, or even half a month - Bhikkhus, leave alone half a month, if he develops these four establishments of mindfulness for seven days , could expect one of these fruits either knowledge of extinction here and now, or become mindful of not returning with substratum remaining. .

Bhikkhus, there is one single way for the purification of beings, for the ending of grief and lament, for overcoming unpleasantness and displeasure, for realizing knowledge and extinction, that is this fourfold establishment of mindfulness.if it was said thus, it was said on account of this.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

[End of the Muulapariyaayavagga ]

1, Abiding reflecting the body in the body.'kaaye kaayaanupassii viharati' 'In the body' is the material body of the four primary elements, 'the body' consists of the six internal and external spheres, It is this six internal and external spheres that help the body to co-exist. These together work as a living person.

2. Abiding reflecting the feeling in feelings. 'Vedanaasu vedanaanupassii viharati' In feelings. These are the for ever present feelings that arise with every sight, sound, smell, taste, touch and idea. This is a non-stop process. On account of some of these feelings certain other feelings arise, eg. When one is hurt, or when one is pleased. There arises the feeling in feelings. .

3. Abiding reflecting the mental states in the mind.'citte cittaanupassii viharati' The various mental states are the mind with anger, without anger etcetra. So we have to reflect how they rise, fade, and fade for good.

4. Abiding reflecting thoughts in the thought 'dhamme dhammaanupassii viharati' With the arising of a thought a train of thoughts follow, so thoughts in the thought are thoughts and thought processes.

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