"Gradual Teaching" (anupubbiṁ kathaṁ) Dhamma Talk Series

"Gradual Teaching" (anupubbiṁ kathaṁ)

Dhamma Talk Series – Part 8 Empty Cloud Monastery, New Jersey conducted by Bhante Sumitta

Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ" (Eye of Dhamma opened - whatever has the nature of arising, all that has nature of ceasing)

1) Dānakathaṃ - (Talk on Generosity) 2) Sīlakathaṃ - (Talk on Morality) 3) Saggakathaṃ - (Talk on Heavens) 4) Kāmānaṃ ādīnavaṃ okāraṃ saṁkilesaṃ (Danger, degredation and defilement of sensual pleasures) 5) Nekkhamme ānisaṁsaṃ (Benefits of Renunciation) 6) Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ (Ready mind, pliable mind, open mind, uplifted mind, confident mind) 7) Buddhānaṃ sāmukkaṃsikā dhammadesanā - dukkhaṃ samudayaṃ nirodhaṃ maggaṃ (Doctrine of the Enlightened Ones - suffering, cause of suffering, cessation of suffering, path leading to the cessation of suffering) 8) Dhammacakkhuṁ udapādi - 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammaṁ" (Eye of Dhamma opened - whatever has the nature of arising, all that has nature of ceasing)

Devatārādhanā (Invitation to the Devas)
Samantā cakkavālesu atrā gacchantu devatā
saddhammam munirājassa sunantu sagga mokkhadam
parittassavana kālo ayam bhadantā //
parittadhammassavana kālo ayam bhadantā
(From all round the world systems may the devas come here. The true Dhamma of the King of sages is to be heard; leading to heaven and liberation.)
Salutation to the Buddha
Namo tassa bhagavato arahato sammā sambuddhassa ///
(Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One!)
Title Stanza:
Ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha,
Tesañ-ca yo nirodho - evaṁvādī Mahāsamaṇo
"All phenomena arise from causes;
Those causes have been taught by the Tathāgata,
and their cessation too has been proclaimed by the Great Samaṇa"

Anupubbi Kathaṃ (Gradual Teaching) – Dhamma Talk Series – Part 8

Kaccānagotta Sutta
To Kaccayana Gotta (on Right View)
(SN 12.15)

Sāvatthiyaṃ viharati. Atha kho āyasmā kaccānagotto yena bhagavā tenipasaṅkami;
At Sāvatthi. Venerable Kaccānagotta approached the Blessed One,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Bowed to him and sat to one side.
Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca --
While seated to one side, Venerable Kaccānagotta said to the Blessed One,
“ ‘sammādiṭṭhi sammādhiṭṭhī’ti, bhante, vuccati.
“Bhante, it is said ‘right view, right view.”
kittāvatā nu kno, bhante, sammādiṭṭhi hotī’ti?”
“Bhante, how is there ‘right view’?”
“dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena -- atthitañceva natthitañca.
“Kaccāna, most of this world relies on a duality -- existence and non-existence.
lokasamudayaṃ kho yathābhūtaṃ samappaññāya passato yā loke natthitā sā na
hoti.
“But one who accurately and wisely sees the arising of the world does not believe in
non-existence,
lokanirodhaṃ kho yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti.
“and one who accurately and wisely sees the cessation of the world does not believe in
existence.
upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena.
“Kaccāna, most of this world is bound by attachment, grasping, and inflexibility.
tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti
“But when one does not engage in that tendency towards attachment, grasping, mental
rigidity, and inflexibility,
na upādiyati nādhiṭṭhāti -- ‘attā me’ti.
“And one does not grasp at or form a rigid viewpoint about ‘my self,’
‘dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na
kaṅkahti na vickicchati.
“And one does not doubt that it is just dukkha that arises and dukkha that ceases,
aparapaccayā ñāṇamevassa ettha hoti.
“And one’s knowledge of this does not depend on others,
ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
“It is in this way, Kaccāna, that there is ‘right view.’
“ ‘sabbaṃ atthī’ti kho, kaccāna, ayameko anto.
“ ‘Everything exists’- Kaccāna, this is one extreme.
‘sabbaṃ natthī’ti ayaṃ dutiyo anto.
“ ‘Nothing exists’- this is the second extreme.
ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti --
“Without going to either extreme, the Tathāgata teaches the Dhamma by the middle:
Avijjāpaccayā saṅkhārā;
“Dependent on ignorance there is discrimination;
saṅkhārapaccayā viññāṇaṃ;
“Dependent on discrimination there is consciousness;
viññāṇapaccayā nāmarūpaṃ
“Dependent on consciousness there is mind and body;
nāmarūpapaccayā saḷāyatanaṃ;
“Dependent on mind and body there are the six senses;
saḷāyatanapaccayā phasso;
“Dependent on the six senses their is contact;
phassapaccayā vedanā;
“Dependent on contact there is feeling;
vedanāpaccayā taṇhā;
“Dependent on feeling there is craving;
taṇhāpaccayā upādānaṃ;
“Dependent on grasping there is existence;
upādānapaccayā bhavo;
“Dependent on existence there is birth;
bhavapaccayā jāti;
“Dependent on existence there is birth;
jātipaccayā jarāmaraṇaṃ
“Dependent on birth there is decay and dying;
sokaparidevadukkhadomanassupāyāsā sambhavanti.
“And sorrow, grief, pain, depression, and anguish come to be.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
“That is how this whole mass of dukkha arises.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
“However, when through dispassion ignorance completely ceases, discrimination ceases;
saṅkhāranirodhā viññāanirodho;
“When discrimination ceases, consciousness ceases;
viññāanirodhā nāmarūpanirodho;
“When consciousness ceases, mind and body cease;
nāmarūpanirodhā saḷāyatananirodho;
“When mind and body cease, the six senses cease;
saḷāyatananirodhā phassanirodho;
“When the six senses cease, contact ceases;
phassanirodhā vedanānirodho;
“When contact ceases, feeling ceases;
vedanānirodhā taṇhānirodho;
“When feeling ceases, craving ceases;
taṇhānirodhā upādānanirodho;
“When craving ceases, grasping ceases;
upādānanirodhā bhavanirodho;
“When grasping ceases, existence ceases;
bhavanirodhā jātinirodho;
“When existence ceases, birth ceases;
jātinirodhā jarāmaraṇaṃ
“When birth ceases, decay and dying cease,
sokaparidevadukkhadomanassupāyāsā nirujjhanti.
“And sorrow, grief, pain, depression, and anguish also cease.
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
“That is how this whole mass of dukkha ceases.”

Merits to Devas & Other Beings:
Ettāvatā ca amhehi - Sambhataṃ puñña-sampadaṃ - Sabbe devā / bhūtā / sattā anumodantu - Sabba-sampatti-siddhiyā
(For the sake of all attainment & success, may all heavenly beings / spirits / sentient beings rejoice in the extent to which we have gathered a consummation of merit.)
Transferring Merits to Departed Ones:
Idaṃ me ñātinaṃ hotu - sukhitā hontu ñātayo.
(May all departed ones receive this merit, share this merit and be well and happy and healthy whereever they are!)
Aspiration for Kalyānamitta friends:
Iminā puñña-kammena - Mā me bāla-samāgamo
Sataṃ samāgamo hotu - Yāva Nibbāna-pattiyā.
(By means of this meritorious deed - May I never join with the foolish. May I join always with the wise - Until the time I attain Nibbana.)
Aspiration for Nibbāna:
Idaṃ me puññaṃ - Āsavakkhayā vahaṃ hotu sabba dukkhā pamuñcatu; sabba bhayā pamuñcatu; sabba rogā pamuñcatu!
(By the power of this merit, may I be led to the path of of the cessation of all cankers! may I be released from all fears! may I be released from all diseases!)

Blessing to All:

Sabbītiyo vivajjantu sabbarogo vinassatu, mā te bhavatvantarāyo, sukhī dīghāyuko bhava!
(May you avoid all calamities and may all disease be destroyed, may there be no obstacles for you, may you be happy and live long!)
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā, sabba Buddhānubhāvena / dhamānubhāvena / sanghānubhāvena sadā sotthī bhavantu te!
(May there be every blessing, and may all of the gods protect you, by the power of all the Buddhas / dhamma / sangha may you be safe forever!)
Abhivādanasīlissa - niccaṃ vuddhāpacāyino cattāro dhammā vaddhanti - āyu vaṇṇo sukhaṃ balaṃ
(For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones, four things grow for him: life-span, beauty of complexion, happiness, strength.)
Āyurārogya sampatti - sagga sampatti meva ca ato nibbāna sampatti - imina te samijjhatu!
(By the power of this the four dhammas - life, complexion, comfort and strength will be developed to the one who is constantly respectful to the to elders and worthy ones!)
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