Ten forms of mindfulness
In the Āgamas of early Buddhism, there are ten forms of mindfulness. According to the Ekottara Āgama, these ten are:[17]
According to Nan Huaijin, the Ekottara Āgama emphasizes mindfulness of breathing more than any of the other methods, and teaches the most specifically on teaching this one form of mindfulness.[18]
http://en.wikipedia.org/wiki/Mindfulness_(Buddhism)
Pureland school emphasizes mindfulness of Buddha. i.e. Nianfo.
Tientai school emphasizes mindfulness of Dharma.
Mindfulness of the heavens is new to me. hmm?
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Don't know one that means you do not know all the ten mindfulness. Bodhisavattas of equal enlightenment also has a "karma" & in worldly beings known as " everyone has mistake". But for Bodhisavatta of equal enlightenment, the "karma" is different from the mistake of worldly beings. _/\_
Nice list.
I also wonder what the 'mindfulness of the heavens' means.
I read a sutta on this some days ago, but do not have it with me now. I will type it out when I get back to Singapore.
In early buddhism on the 1st period of 1000 year, mindfulness of discipline will achieve enlightenment. Upon the 2nd period of 1000-2000 year, is the mindfulness of samadhi to achieve enlightenment; from 2000-12000 is the mindfulness of pureland to achieve enlightenment, according to Buddha Gautama.
Originally posted by Jasper99:In early buddhism on the 1st period of 1000 year, mindfulness of discipline will achieve enlightenment. Upon the 2nd period of 1000-2000 year, is the mindfulness of samadhi to achieve enlightenment; from 2000-12000 is the mindfulness of pureland to achieve enlightenment, according to Buddha Gautama.
The quote is from which Sutra, by the way?
在佛的法é�‹ï¼Œä½›èªªé�Žä½›çš„æ£æ³•ä¸€å�ƒå¹´ï¼Œåƒ�法一å�ƒå¹´ï¼Œæœ«æ³•ä¸€è�¬å¹´ã€‚æ£æ³•
，戒律æˆ�就，能æŒ�戒的人他就能è‰æžœï¼›åƒ�法，æŒ�戒就ä¸�è¡Œäº†ï¼Œäººçš„æ ¹å™¨æ²’æœ‰å¾žå‰�那麼好，得修禪定，所以åƒ�法時期這一å�ƒå¹´ç¦ªå®šæˆ�就；末法一è�¬å¹´ï¼Œæ·¨åœŸæˆ�就。這個話佛在《大集經》裡é�¢è¬›çš„。
大集經 MahÄ�saṃghata-sÅ«tra 大方ç‰å¤§é›†ç¶“ The sÅ«tra of the great assembly of Bodhisattvas from å��æ–¹ every direction, and of the apocalpytic sermons delivered to them by the Buddha; 60 juan, tr. in parts at various times by various translators. There are several works connected with it and others independent, e.g. å¤§é›†é ˆå½Œè—�經, 大集日è—�經 (and 大集月è—�經) , 大集經賢 è·, 大集會æ£æ³•ç¶“, 大集è¬å–©çŽ‹ç¶“, etc.
大集部 MahÄ�saṃnipÄ�ta. A division of the sÅ«trapiá¹aka containing avadÄ�nas, i.e. comparisons, metaphors, parables, and stories illustrating the doctrines.
The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age.
"The era when the Buddha dwelled in the world was called the Orthodox Dharma Age. At that time the Buddha taught the Dharma, and there were genuine Arhats and great Bodhisattvas; the sages were dwelling in the world. The Orthodox Dharma Age lasted for one thousand years. The Dharma-Image Age followed--after the Buddha entered nirvana. During this period, people who cultivated the Way were few; those who were attached to external appearances were many. People stressed the creation of Buddha-images and many were made, but genuine cultivators were few.
"After the Dharma-Image Age came the Dharma-Ending age. The Orthodox Dharma Age lasted for one thousand years. The DharmaÄ Image Age lasted another one thousand years. That is two thousand years in all. The Dharma-Ending age continues for ten thousand years. We are now living in the Dharma-Ending Age. What does the phrase 'Dharma-ending' mean? It means that the Dharma has nearly come to an end and is about to disappear. The 'disappearance' of the Buddhadharma involves disappearance of faith in the Buddha. In the Dharma-Ending Age living beings' faith in the Buddha is not firm. When the Buddha dwelled in the world,peoples' faith was so firm that if you held a person at knife-point and threatened his life saying, 'Renounce your belief in the Buddha or I'll murder you,' he would rather die than surrender his belief. . . .
"In the Dharma-Image Age things were different. If a person believed in the Buddha and someone said, 'If you believe in the Buddha, I'll kill you,' he would say, 'Fine, I won't believe in the Buddha.' People would change their minds because their faith was not firm.
"Now, in the Dharma-Ending Age, you don't even have to threaten a person with death. You merely have to say, 'Don't believe in the Buddha,' and they quickly reply, 'Fine'. . . . It is very difficult to promote faith. Figure it out for yourself. How many people are there in the world? Among the entire human race, how many believe in the Buddha? You can lecture the Sutras to those believers every day and they will still waver between doubt and faith. You can conduct a small experiment. Try this. Invite a person out to a movie. He'll accept on the spot and away you go. Then try asking him to a Sutra lecture. He will say, 'Ohhh . . . sitting there for two hours is nothing but suffering and tedium. It's not half as much fun as a movie!' That is the Dharma-Ending Age for you." (BRF 17-18)
http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html
http://www.drbachinese.org/online_reading/dharma_talks/BRF/BRF_EN1.htm
---
i think got some similar with this:
In the commentary to the Theragatha[52] the Sasana is said to consist of five periods: (1) the age of deliverance (vimutti-yuga), (2) the age of concentration (samadhi-yuga), (3) the age of morality (sila-yuga), (4) the age of learning [the texts] (suta-yuga), and (5) the age of generosity (dana-yuga).
http://sgforums.com/forums/1728/topics/439506
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Originally posted by sinweiy:在佛的法é�‹ï¼Œä½›èªªé�Žä½›çš„æ£æ³•ä¸€å�ƒå¹´ï¼Œåƒ�法一å�ƒå¹´ï¼Œæœ«æ³•ä¸€è�¬å¹´ã€‚æ£æ³•
，戒律æˆ�就，能æŒ�戒的人他就能è‰æžœï¼›åƒ�法，æŒ�戒就ä¸�è¡Œäº†ï¼Œäººçš„æ ¹å™¨æ²’æœ‰å¾žå‰�那麼好，得修禪定，所以åƒ�法時期這一å�ƒå¹´ç¦ªå®šæˆ�就；末法一è�¬å¹´ï¼Œæ·¨åœŸæˆ�就。這個話佛在《大集經》裡é�¢è¬›çš„。
大集經 MahÄ�saṃghata-sÅ«tra 大方ç‰å¤§é›†ç¶“ The sÅ«tra of the great assembly of Bodhisattvas from å��æ–¹ every direction, and of the apocalpytic sermons delivered to them by the Buddha; 60 juan, tr. in parts at various times by various translators. There are several works connected with it and others independent, e.g. å¤§é›†é ˆå½Œè—�經, 大集日è—�經 (and 大集月è—�經) , 大集經賢 è·, 大集會æ£æ³•ç¶“, 大集è¬å–©çŽ‹ç¶“, etc.
大集部 MahÄ�saṃnipÄ�ta. A division of the sÅ«trapiá¹aka containing avadÄ�nas, i.e. comparisons, metaphors, parables, and stories illustrating the doctrines.
The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age.
"The era when the Buddha dwelled in the world was called the Orthodox Dharma Age. At that time the Buddha taught the Dharma, and there were genuine Arhats and great Bodhisattvas; the sages were dwelling in the world. The Orthodox Dharma Age lasted for one thousand years. The Dharma-Image Age followed--after the Buddha entered nirvana. During this period, people who cultivated the Way were few; those who were attached to external appearances were many. People stressed the creation of Buddha-images and many were made, but genuine cultivators were few.
"After the Dharma-Image Age came the Dharma-Ending age. The Orthodox Dharma Age lasted for one thousand years. The DharmaÄ Image Age lasted another one thousand years. That is two thousand years in all. The Dharma-Ending age continues for ten thousand years. We are now living in the Dharma-Ending Age. What does the phrase 'Dharma-ending' mean? It means that the Dharma has nearly come to an end and is about to disappear. The 'disappearance' of the Buddhadharma involves disappearance of faith in the Buddha. In the Dharma-Ending Age living beings' faith in the Buddha is not firm. When the Buddha dwelled in the world,peoples' faith was so firm that if you held a person at knife-point and threatened his life saying, 'Renounce your belief in the Buddha or I'll murder you,' he would rather die than surrender his belief. . . .
"In the Dharma-Image Age things were different. If a person believed in the Buddha and someone said, 'If you believe in the Buddha, I'll kill you,' he would say, 'Fine, I won't believe in the Buddha.' People would change their minds because their faith was not firm.
"Now, in the Dharma-Ending Age, you don't even have to threaten a person with death. You merely have to say, 'Don't believe in the Buddha,' and they quickly reply, 'Fine'. . . . It is very difficult to promote faith. Figure it out for yourself. How many people are there in the world? Among the entire human race, how many believe in the Buddha? You can lecture the Sutras to those believers every day and they will still waver between doubt and faith. You can conduct a small experiment. Try this. Invite a person out to a movie. He'll accept on the spot and away you go. Then try asking him to a Sutra lecture. He will say, 'Ohhh . . . sitting there for two hours is nothing but suffering and tedium. It's not half as much fun as a movie!' That is the Dharma-Ending Age for you." (BRF 17-18)
http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html
http://www.drbachinese.org/online_reading/dharma_talks/BRF/BRF_EN1.htm
---
i think got some similar with this:
http://sgforums.com/forums/1728/topics/439506
/\
Thanks for above info. What about "mindfulness of discipline will achieve enlightenment", and "mindfulness of samadhi to achieve enlightenment?" Reference Jasper99 posting.
what about~? as refered in the chinese text by MCK, they are also spoken together in 大集經 Mah�saṃghata-sūtra. just without the "mindfulness of .." simply discipline/morality/precepts, and samadhi.
last time disciples' discipline/morality/precepts (merit/virtue) are very high. so u see the sutras when Buddha just make some point, they understood easily and reached arahanthood. though achieve enlightenment or realising emptiness/shunyata is one thing.
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Here's the sutta I promised.
The First Six Recollections
§ 12. I have heard that on one occasion the Blessed One was staying among
the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mah›n›ma…
went to the Blessed One and, on arrival, having bowed down, sat to one side. As
he was sitting there he said to the Blessed One: “I have heard that many monks
are at work making robes for the Blessed One, (thinking,) ‘When the robes are
finished, at the end of the three months, the Blessed One will set out wandering.’
For those of us living by means of various dwelling places [for the mind], by
means of which dwelling place should we live?”
“Excellent, Mah›n›ma, excellent! It is fitting for clansmen like you to
approach the Tath›gata and ask, ‘For those of us living by means of various
dwelling places [for the mind], by means of which dwelling place should we
live?’
“One who is aroused to practice is one of conviction, not without
conviction… is one with persistence aroused, not lazy… is one of established
mindfulness, not muddled mindfulness… is centered in concentration, not
uncentered. One aroused to practice is discerning, not undiscerning.
“Established in these five qualities, you should further develop six qualities:
[1] “There is the case where you recollect the Tath›gata: ‘Indeed, the Blessed
One is pure and rightly self-awakened, consummate in knowledge & conduct,
well-gone, an expert with regard to the world, unexcelled as a trainer for those
people fit to be tamed, the Teacher of divine & human beings, awakened,
blessed.’ At any time when a disciple of the noble ones is recollecting the
Tath›gata, his mind is not overcome with passion, not overcome with aversion,
not overcome with delusion. His mind heads straight, based on the Tath›gata.
And when the mind is headed straight, the disciple of the noble ones gains a
sense of the goal, gains a sense of the Dhamma, gains joy connected with the
Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body
grows calm. One whose body is calmed senses pleasure. In one sensing pleasure,
the mind becomes concentrated.
“Mah›n›ma, you should develop this recollection of the Buddha while you
are walking, while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your home crowded
with children.
[2] “Furthermore, there is the case where you recollect the Dhamma: ‘The
Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless,
inviting verification, pertinent, to be realized by the wise for themselves.’ At any
time when a disciple of the noble ones is recollecting the Dhamma, his mind is
not overcome with passion, not overcome with aversion, not overcome with
delusion. His mind heads straight, based on the Dhamma. And when the mind is
headed straight, the disciple of the noble ones gains a sense of the goal, gains a
sense of the Dhamma, gains joy connected with the Dhamma. In one who is
joyful, rapture arises. In one who is rapturous, the body grows calm. One whose
body is calmed senses pleasure. In one sensing pleasure, the mind becomes
concentrated.
“Mah›n›ma, you should develop this recollection of the Dhamma while you
are walking, while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your home crowded
with children.
[3] “Furthermore, there is the case where you recollect the Sangha: ‘The
Sangha of the Blessed One’s disciples who have practiced well… who have
practiced straight-forwardly… who have practiced methodically… who have
practiced masterfully—in other words, the four types of noble disciples when
taken as pairs, the eight when taken as individual types—they are the Sangha of
the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respect, the incomparable field of merit for the world.’ At
any time when a disciple of the noble ones is recollecting the Sangha, his mind is
not overcome with passion, not overcome with aversion, not overcome with
delusion. His mind heads straight, based on the Sangha. And when the mind is
headed straight, the disciple of the noble ones gains a sense of the goal, gains a
sense of the Dhamma, gains joy connected with the Dhamma. In one who is
joyful, rapture arises. In one who is rapturous, the body grows calm. One whose
body is calmed senses pleasure. In one sensing pleasure, the mind becomes
concentrated.
“Mah›n›ma, you should develop this recollection of the Sangha while you
are walking, while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your home crowded
with children.
[4] “Furthermore, there is the case where you recollect your own virtues:
‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the
wise, untarnished, conducive to concentration.’ At any time when a disciple of
the noble ones is recollecting virtue, his mind is not overcome with passion, not
overcome with aversion, not overcome with delusion. His mind heads straight,
based on virtue. And when the mind is headed straight, the disciple of the noble
ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected
with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous,
the body grows calm. One whose body is calmed senses pleasure. In one sensing
pleasure, the mind becomes concentrated.
“Mah›n›ma, you should develop this recollection of virtue while you are
walking, while you are standing, while you are sitting, while you are lying down,
while you are busy at work, while you are resting in your home crowded with
children.
[5] “Furthermore, there is the case where you recollect your own generosity:
‘It is a gain, a great gain for me, that—among people overcome with the stain of
possessiveness—I live at home, my awareness cleansed of the stain of
possessiveness, freely generous, openhanded, delighting in being magnanimous,
responsive to requests, delighting in the distribution of alms.’ At any time when
a disciple of the noble ones is recollecting generosity, his mind is not overcome
with passion, not overcome with aversion, not overcome with delusion. His
mind heads straight, based on generosity. And when the mind is headed
straight, the disciple of the noble ones gains a sense of the goal, gains a sense of
the Dhamma, gains joy connected with the Dhamma. In one who is joyful,
rapture arises. In one who is rapturous, the body grows calm. One whose body
is calmed senses pleasure. In one sensing pleasure, the mind becomes
concentrated.
“Mah›n›ma, you should develop this recollection of generosity while you are
walking, while you are standing, while you are sitting, while you are lying down,
while you are busy at work, while you are resting in your home crowded with
children.
[6] “Furthermore, you should recollect the devas: ‘There are the devas of the
Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the
Contented Devas, the devas who delight in creation, the devas who have power
over the creations of others, the devas of Brahma’s retinue, the devas beyond
them. Whatever conviction they were endowed with that—when falling away
from this life—they re-arose there, the same sort of conviction is present in me
as well. Whatever virtue they were endowed with that—when falling away from
this life—they re-arose there, the same sort of virtue is present in me as well.
Whatever learning they were endowed with that—when falling away from this
life—they re-arose there, the same sort of learning is present in me as well.
Whatever generosity they were endowed with that—when falling away from this
life—they re-arose there, the same sort of generosity is present in me as well.
Whatever discernment they were endowed with that—when falling away from
this life—they re-arose there, the same sort of discernment is present in me as
well.’ At any time when a disciple of the noble ones is recollecting the conviction,
virtue, learning, generosity, and discernment found both in himself and the
devas, his mind is not overcome with passion, not overcome with aversion, not
overcome with delusion. His mind heads straight, based on the (qualities of the)
devas. And when the mind is headed straight, the disciple of the noble ones gains
a sense of the goal, gains a sense of the Dhamma, gains joy connected with the
Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body
grows calm. One whose body is calmed senses pleasure. In one sensing pleasure,
the mind becomes concentrated.
“Mah›n›ma, you should develop this recollection of the devas while you are
walking, while you are standing, while you are sitting, while you are lying down,
while you are busy at work, while you are resting in your home crowded with
children.”
AN 11:13
The Ten Recollections
§ 1. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of the Buddha. This is
one thing that—when developed & pursued—leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to
Unbinding.”
§ 2. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of the Dhamma….”
§ 3. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of the Sangha….”
§ 4. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of virtue….”
§ 5. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of generosity….”
§ 6. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of the devas….”
§ 7. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness of in-&-out
breathing….”
§ 8. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness of death….”
§ 9. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness immersed in the
body….”
§ 10. “One thing—when developed & pursued—leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of stilling. This is one
thing that—when developed & pursued—leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to
Unbinding.”