And in some instances by the foundations of mindfulness, etc., according as it
is said: “Bhikkhus, this path is the only way for the purification of beings ... for the
realization of Nibbána, that is to say, the four foundations of mindfulness” (D II
290); and similarly in the case of the right efforts, and so on.
I.48 Proper conduct should be understood in the opposite sense to that.
Furthermore, a bhikkhu is respectful, deferential, possessed of conscience and
shame, wears his inner robe properly, wears his upper robe properly, his manner
inspires confidence whether in moving forwards or backwards, looking ahead or
aside, bending or stretching, his eyes are downcast, he has (a good) deportment,
he guards the doors of his sense faculties, knows the right measure in eating, is
devoted to wakefulness, possesses mindfulness and full awareness, wants little, is
contented, is strenuous, is a careful observer of good behaviour, and treats the
teachers with great respect. This is called (proper) conduct.
This firstly is how (proper) conduct should be understood.
I.51 What is (proper) resort as anchoring? It is the four foundations of mindfulness
on which the mind is anchored; for this is said by the Blessed One: “Bhikkhus,
what is a bhikkhu’s resort, his own native place? It is these four foundations of
mindfulness” (S V 148).
Starter wrote:I also tend to think that as a commentary Visuddhimagga should better be used as a reference book (it might be the way the writer intended), which could be right could be wrong, instead of as a step-by-step "bible" as "The path of purification".
starter wrote:Visuddhimagga might be intended for such learners as well. At least in the Buddha's time, the monks started their training as learners, because they had gone forth because of their faith on the Teaching. This might also apply to the time of Ven. Buddhagosa. If that's the case, the missing of "hearing the Dhamma" from Visuddhimagga is not to be blamed. But it would be better to make it clear that the commentory is meant for the "learners" only, that it is only to be used as a reference book for the Teaching and the practitioners should follow the Teaching (suttas) instead.
5) Develop meditation on Asubhaṃ (foulness, to abandon lust)
7) Develop meditation on Ānāpānassati (16 steps, 4 foundations of mindfulness)
SN 54.9: Vesālī Sutta wrote:...
Then the Blessed One, emerging from his seclusion after half a month's time, said to Ven. Ananda, "Ananda, why does the community of monks seem so depleted?"
"Because, lord, the Blessed One, with many lines of reasoning, gave the monks a talk on the unattractiveness [of the body], spoke in praise of [the perception of] unattractiveness, spoke in praise of the development of [the perception of] unattractiveness. The monks — [thinking,] 'The Blessed One, with many lines of reasoning, has given a talk on the unattractiveness [of the body], has spoken in praise of [the perception of] unattractiveness, has spoken in praise of the development of [the perception of] unattractiveness' — remained committed to the development of [the perception of] unattractiveness in many modes & manners. They — ashamed, repelled, & disgusted with this body — sought for an assassin. In one day, ten monks took the knife. In one day, twenty monks took the knife. In one day, thirty monks took the knife. It would be good, lord, if the Blessed One would explain another method so that this community of monks might be established in gnosis."
"In that case, Ananda, gather in the assembly hall all the monks who live in dependence on Vesali."
"As you say, lord," Ven. Ananda responded. When he had gathered in the assembly hall all the monks who lived in dependence on Vesali, he went to the Blessed One and said, "The community of monks is gathered, lord. Now is the time to do as the Blessed One sees fit."
Then the Blessed One went to the assembly hall and sat down on a seat made ready. As he was sitting there, he addressed the monks: "Monks, this concentration through mindfulness of in-&-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful [mental] qualities that have arisen.
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