Text Line-up | Beyond Satipatthana – Navigating and Walking on the Noble Eight Fold Path

Request for Eight Precepts 

Okāsa Ahaṁ bhante, tisaraṇena saddhiṁ, aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante. 

Venerable sir, I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request. 

Dutiyṁpi Okāsa Ahaṁ bhante, tisaraṇena saddhiṁ, aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante. 

Venerable sir, for the second time,  I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request. 

Tatiyaṁpi Okāsa Ahaṁ bhante, tisaraṇena saddhiṁ, aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante. 

Venerable sir, for the third time,  I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request. 

Homage to the Buddha 

Namo tassa bhagavato arahato sammāsambuddhasa (3 times) 

 Homage to him, the Exalted One, the fully Enlightened One

Buddhaṁ saranaṁ gacchāmi 

I go to the Buddha as my refuge.

Dhammaṁ saranaṁ gacchāmi 

 I go to the Dhamma as my refuge.

Saṁghaṁ saranaṁ gacchāmi 

I go to the Sangha as my refuge

Dutiyampi Buddhaṁ saranaṁ gacchāmi. 

For the second time, I go to the Buddha as my refuge

Dutiyampi Dhammaṁ saranaṁ gacchāmi. 

For the second time, I go to the Dhamma as my refuge.

Dutiyampi Saṁghaṁ saranaṁ gacchāmi. 

For the second time, I go to the Sangha as my refuge.

Tatiyampi Buddhaṁ saranaṁ gacchāmi. 

For the third time, I go to the Buddha as my refuge.

Tatiyampi Dhammaṁ saranaṁ gacchāmi. 

For the third time, I go to the Dhamma as my refuge.

Tatiyampi Saṁghaṁ saranaṁ gacchāmi. 

For the third time, I go to the Sangha as my refuge.

Taking Eight Precepts

1. Pāṇātipātā veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from killing any beings. 

2. Adinnādānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from taking what is not given. 

3. Abrahmacariya veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from sexual conducts. 

4. Musāvādā veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from false speech. 

5. Surā-meraya-majja-pamādaṭṭhānā veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from drinks and drugs that fuddle the mind and reduce mindfulness. 

6. Vikāla-bhojanā veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from taking food at improper time (after midday). 

7. Nacca gīta vādita visūkadassana, mālāgandha vilepana dhārana maṇḍana vibhūsanaṭṭhānā veramaṇi-sikkhāpadaṁ samādiyāmi. 

I undertake the rule of training to refrain from dancing, singing, music, shows, using garlands, perfumes, cosmetics, adornments, and ornaments. 

8. Uccāsayana-mahāsayanā veramaṇi-sikkhāpadaṁ samādiyāmi.                                    

I undertake the rule of training to refrain from using high and luxurious seats or beds

Express Gratitude to the Buddha

O Blessed One, Shakyamuni Buddha
Precious treasury of compassion,
Bestower of supreme inner peace,

You, who love all beings without exception,
Are the source of happiness and goodness;
And you guide us to the liberating path.

Your body is a wishfulfilling jewel,
Your speech is supreme, purifying nectar,
And your mind is refuge for all living beings.

With folded hands I turn to you,
Supreme unchanging friend,
I request from the depths of my heart:

Please give me the light of your wisdom
To dispel the darkness of my mind
And to heal my mental continuum.

Noble Eightfold Path Poster

https://patisota.blogspot.com/2021/05/the-noble-eightfold-path-poster.html

https://patisota.blogspot.com/2021/01/Presentation-Slides-The-Four-Applications-of-Mindfulness-Slow-QuickCraversvs-SlowQuick-Theroizers.html

Mindful Walking

1. As you begin, walk at a natural pace. Place your hands wherever comfortable: on your belly, behind your back, or at your sides. If you find it useful, you can count steps up to 10, and then start back at one again. If you’re in a small space, as you reach ten, pause, and with intention choose a moment to turn around.

2. With each step, pay attention to the lifting and falling of your foot. Notice movement in your legs and the rest of your body. Notice any shifting of your body from side to side.

3. Whatever else captures your attention, come back to the sensation of walking. Your mind will wander, so without frustration, guide it back again as many times as you need. Particularly outdoors, maintain a larger sense of the environment around you, taking it all in, staying safe and aware.

Whether you’re indoors, in the woods, or in a city, pay attention to sounds without labeling or naming, or getting caught up.

4. Now for a few minutes, expand your attention to sounds. Whether you’re indoors, in the woods, or in a city, pay attention to sounds without labeling or naming, or getting caught up in whether you find them pleasant or unpleasant. Notice sounds as nothing more or less than sound.

5. Shift your awareness to your sense of smell. Again, simply notice. Don’t push or force yourself to feel anything at all, just bring attention to the sense of smell, whatever you discover.

6. Now, move to vision: colors and objects and whatever else you see. Patiently coming back each time something grabs your attention, or even if something needs addressing, like avoiding an obstacle. Staying natural, not overly rigid, not daydreaming and drifting, but with sustained awareness.

7. Keep this open awareness of everything around you, wherever you are. Nothing to do, nothing to fix, nothing to change. Fully aware, and walking.

8. In the last moments, come back to awareness of the physical sensations of walking, wherever else your mind found itself throughout the practice. Notice your feet again touching the ground. Notice again the movements in your body with each step.

9. When you’re ready to end your walking meditation, stand still for a moment again. Pausing, choose a moment to end the practice. As you finish, consider how you might bring this kind of awareness into the rest of your day.

Sitting Meditation (Anapanasati 4 Tetrads) | Anapanasati Sutta MN 118

Mindful Eating

https://docs.google.com/document/d/1EDorXeBiQ9F2k1Z7qVYLdYhRR6mJn3NtnUh6ackvYrc/edit?usp=sharing

Seven Techniques for Removing Defilements 

(Sabbasava Sutta MN 2)

1. Defilements Given Up by Seeing (dassanā )
2. Defilements Given Up by Restraint (saṃvarā)
3. Defilements Given Up by Using ( paṭisevanā)
4. Defilements Given Up by Enduring (adhivāsanā)
5. Defilements Given Up by Avoiding (parivajjanā)
6. Defilements Given Up by Dispelling (vinodanā)
7. Defilements Given Up by Developing (bhāvanā)

1. Defilements Given Up by Seeing (dassanā )

‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. And as they do so, they give up three fetters: identity view, doubt, and misapprehension of precepts and observances. These are called the defilements that should be given up by seeing.

2. Defilements Given Up by Restraint (saṃvarā)

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the faculty of the eye. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the faculty of the ear … the nose … the tongue … the body … the mind. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.

For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

3. Defilements Given Up by Using ( paṭisevanā)

And what are the defilements that should be given up by using? Take a mendicant who, reflecting properly, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’

Reflecting properly, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’

Reflecting properly, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’

Reflecting properly, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’

For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

4. Defilements Given Up by Enduring (adhivāsanā)

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

5. Defilements Given Up by Avoiding  (parivajjanā)

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.

For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

6. Defilements Given Up by Dispelling (vinodanā)

And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.

7. Defilements Given Up by Developing (bhāvanā)

And what are the defilements that should be given up by developing? It’s when a mendicant, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing. They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”