In Pāli term, Tahnā Vāyati, here Tahnā mean “crave” and Vāyati mean “to whom connected with together” and also Vāna is craving for Samsara. These craving people are combined with together into the way of Samsara. It is away from Vāna in this way it is called Nibbāna. Where the craving is destroy all, there is called Nibbāna. Now, this is final aim because Buddhism confidence that there is no any other way of making and end of the mental suffering and also whatever these paths is leading to final aim therefore it is called Nibbāna, Noble one and Enlighten One or other except for this purposed are ignorance. Therefore, it is called in a way of noble.
Otherwise, not to appreciate the Buddha because of search strong argument you know scientific argument and logical argument Buddha says that this is noble what noble is Nibbāna its final aim of realization of Buddhism which is not the nature birth, decay and death but all are quenches under the ignoble. Anyway, all the Buddhist parts are fully ethical systems why the entire Buddhist teaching is leading to this final aim and than any analysis given Buddhism about mind is also physical aspect but they are very difference because according to Buddhism you know Buddhist concept of ethic Byāpaditi foundation in order to criteria. There are six criteria to determine whether something is good or evil. Here
ethic means wholesome or unwholesome and also ethical concept we study how people are determined what is good or bad. Then there are difference theories in the world and in difference systems. They cannot be accepted by all. But when the Buddha had analyzed the universal real criteria of good and bad, it goes to psychological aspect. Everywhere, we can see that other aspects are social aspects in Buddhism and these aspects are considered but when he goes to universal aspect, it is especially psychology in this way we get its Buddhist aspect of mind and six criteria. Lobha ( greed and lust), Dosa (angry), Moha (delusion), Alobha ( non-greed), Adosa (nonhatred) and Amoha (non-delusion) everywhere exist that in the six century B.C exist these six, today and future are also having those six aspects. Lobha, Dosa, and Moha, these three are considered as bad and Alobha, Adosa and Amoha are considered as good too. These three kinds of Lobha, Dosa and Moha eradicate by reaching the realization of Nibbāna. Therefore, we have Sīla, Samādhi and Paññā. Sīla means keeping the system of mind of temporary destruction.
And Samādhi means Vikkhambhana pahāna actually it is destruction of timely and Samucceda pahāna is rejection of all complete. Now, you can understand that the final aim is destruction of bad. It is mental tendency but it is mind analysis in Buddhism. And we have to know about realized impermanent nature of world and also mind is always perplexity but we like and dislike. Than we try to get everything or something from morning to evening. Unfortunately, due to impermanent nature of the world we cannot get everything. We try to get everything when we like. We try to reject everything when we don’t like etc.
Here, these are as meaning reducing of Lobha, Dosa and Moha because of Sīla, Samādha and Paññā but socially effect. Hence, treatment given to any mental problem should be started Lobha, Dosa and Moha. Sīla, Samādhi and Paññā are treated all kinds greed, hatred and delusion to reach the realization of Nibbāna by practicing.
I would like to discuss with all of you about the second lecture of common introduction of Buddhist Psychotherapy. I am found out the effect that mind is not permanent of the external of the craving of water. It is a process but there is no something called mind as the unique just I think about it but considered in Buddhism as a faculty because human being have six faculties. There are eye, ear, nose, tongue, body and mind in which mind and skin as the separated faculty but it is function with body.
Hence, we cannot identify our mind as the separated one element because it is always mind and matter interrelated but we have to take consideration the effect when we are sleeping the mental problem according to Buddhism it is said that Buddhist method of sleeping illnesses are mainly dependent on that it is actually that mental illnesses are related to the defilements and the concept of defilements what we are called Kileśa or Asava.
Everywhere in the discourses and Abhidhamma as well as early discourses we find out three main Aśava or Kileśa. In here, Keliśa mean defilement and also Āśava mean intoxicated we can translate what the meaning that people are intoxicated by the way of Āśava. They are called Lobha, Dosa, and Moha if we are thinking about that there is something about kileśa or Āśava.
Kileśa or Āśava, there would be dependent on these kinds of Lobha, Macchariya, Raga, Pema and Abhijjhā etc. it would be Dośa based on Vyāpāda and Moha linking Avijjā. Actually, the understanding of mental diseases and also treating mental diseases, this background and this foundation is very importance because all the mental problem are discussed and relationship in the three aspects of mentality and than we are inherited by all things but we have to understand these how these mental aspects are development in the personality, what are these origin and what are the best of cause and effect etc. I think we have to know about that there are two aspects of human mind as meaning Anunāya and Paṭigha. These are fundamental aspect of human mind therefore Anunāya here mean like and also Paṭigha mean dislike.
Let’s say that these are common to all as meaning like or attachment and again dislike or contacting. We are inherited in our mentality for survival without these two but we cannot live safety in order to precept our life we should be these two. There should be something that we like and also there should be something that we don’t like if something is healthful for our survival, we like it so no and so forth. If something is against for our survival, we don’t like it and so on. Like and dislike, these are compulsory without these two we cannot live even the Buddha and Ārahants they had also these two. That’s why, when we offer something, Buddha rejected that I cannot accepted because He went to Kapibaradvaja Brahman. He took him away but don’t come to bake food yet. But you also should do agriculture and cultivation and than He explains that I also should do some kinds of agriculture and cultivation. Hence, He would preach it to offer something at once but I cannot accept it. Similarly, the Buddha rejected something and also someone who offer the particular kinds of food. The Buddha said that it should be offered any other.
Naturally, there is something even after someone offered something but the Buddha did not accept it. Therefore, likes and dislikes are common to all people and other. That mean it is of vital important for our survival but it is not harmful. I think that we devote like and dislike at the time of passing away and such as the Ārahants and the Buddha at that time. But they could not reach to bearer their body called Upādiseśa Nibbāna and Anupādiseśa Nibbāna because body can not be enlightened but body is physical one who should be maintained. Some people think that even the body is enlightened but the body is decay because it is subject to impermanent and also the respect of relic of the Buddha and Ārahant of the body is decay or subject to impermanent. They therefore have to maintain their body who are taking the food.
For the purpose, they have to take good food and reject bad food. Therefore they are purposed of compulsory. If you say that we have to eliminate greed completely it but we cannot be it what should we have some like and dislike. Somehow, the problem is that there is one problem because all other thing in our life had limited but we do not have limited. That’s why, there is problem.
For example, if we eat and take something, we have to eat and take something as much as possible for our capacity of the body but we could not take too much for our capacity of the body. Otherwise, if we drink water, we have to limit our capacity of the body and also if we fall asleep, we have limited for our capacity but we cannot sleep fifteen hours or the whole hours not only nine hours or ten hours sleeping but not too much sleeping. That’s why, it is likely to that life here if we have something and how many things do you like, we cannot space them even though how many things you do not like because there are no limited them.
Even the death person when he has hundred period of living if he has doing ‘Like’ something yet. I think he had heard that there is one history. One person of dying, he was a merchant because he had the big shop with all other of the family members. And he was sleeping the big shop also finally he was as the counter with staying some disease. On the other hand, he fell asleep at counter and he was dying at the same area. He asks where my wife is it because he wants to know his wife such as body and another. His wife says that I am your wife and also I am here at once. And where is my son? His son said that I am such as body and I am here at the same time his son told him at near by it and family. Almost and all the people are such as body in everyone and in this human world and others. We are around your back for the time being he is acute them when all of you are around my back who is keeping the shop. In that sense, there is one figurative example because you are death of person who is dying even at the moment. There are some problem during the time of that we are attack but we cannot attack the way of death because everybody who are die. Naturally, they are dying but they have not accepted the nature of death even though they have to actual die. Therefore, they are telling around the house when he is die they do not accept that he is die not only he said that he never die but his body is also die so on and so forth. In this way, it is of vital importance to perform the religious activities even after death of seven days and after three days etc. Although, it is not the beneficial for the death people but it is beneficial because one they see religious ceremony not only they understand that they have die but they will be born somewhere permanently they will think something or wrong view here and there. They did not understand but they can accept it. Only by seeing the monks are coming into house and given treating, given offering alms-food and some decoration when they see that he is die at the present moment. They understand that they are not permanently reborn and going around here and there but they will be actually died together at the nature of being. Hence, we say that therefore they are called like and dislike because they are no limited even at the time of death we are not satisfaction “Unāva hutvāna jahanti deham Na kahāpanavassena titti kāmesu” as meaning “Everyone die with something lower and something is looking scared even the rain of god people are not satisfy and also they devoted their body with some of rain coat insight but there is no limited therefore there is no control in life and in our behavior as a whole”.
In the same way, these two aspects of mentality are increase as to different level. One thing is difference and these are also internally developed that means Anunāya become Lobha in the internal one and mentality because you have to see anywhere in the picture. Lobha, Dosa, Moha, Patigha or Anunāya is explained as Karma but it is not Karma. It is mental aspect and Anunāya, Paṭigha are also mental aspects although Lobha and Dosa are mental aspects. Therefore, they are mental aspects because they are middle level. In the first level, we are inherited by that this is the developed form and the second level we have to developed Lobha and Dosa as meaning agree and hatred. In the second level, when we are treating mental illnesses, we should identify which level are these things. This is more than developed because there is no limited. In the third level, it becomes Abhijjhā meaning Abhijjhā paccekaṁ vyāpādaṁ. Now, you see that if you remembered “Pānadātha paratabbaṁ paradāraṅca khāyado” as the bodly Karma “Musābedaṁ pharusa samaphalapa vācako” as verbal Karma “Abhijjāceva vyāpado micchāḍiṭṭhica hoti” these are as mental Karma. Now, he is acting in the society and also these are very dangerous (Abhijjhā and Vyāpāda). These levels are insight and these are our survival but these are also harmful because these are very dangerous when it can make killing other and taking other thing because it can be stealing etc. Therefore, these are developed two things which are called Abhijjhā and Vyāpāda as meaning “Never give anything and anyone but as a person who give a lot of thing to anyone and sometime who never give them that means Abhijjhā” and “Vyāpāda means lamentation other”. These two are taking as Karma meaning action at the present acting in the society and motivated by these two but when we have these two things so on and so forth.
The bhikkhu must limit his needs to a minimum. He is content with whatever is given to him, without ever asking for anything. Thus, he renounces everything that is superfluous, he avoids anything that could induce pleasure, comfort or distraction. His needs are of four kinds: nutrition (food, drinks, etc.); housing (monastery, hut, etc.); clothing (robes); and medicine (medicaments, remedies, first aid, hygienic products, etc.)
It is clear that everything the bhikkhu obtains must be exclusively to provide him the conditions required by his dhamma practice. It is only with this state of mind that the bhikkhu should use – or consume – the things at his disposal. For example, when he eats, it is only for nourishment, not for pleasure.
During the process of integration in the saµgha, a new bhikkhu is told that he must henceforth go out for alms to collect his daily food, live under a tree, make his robes out of discarded cloth, and drink cow's urine as medicine. They are also told that if, on their part, the laity offer him other requisites, he is authorised to accept them (invitations for meals, lodging, new robes, medicines...)
A bhikkhu must never ask for anything from anyone. If a dáyaka invites a bhikkhu to ask for what he needs, he could simply report his needs, but he should not under any circumstances request anything. However, a sick bhikkhu is allowed to ask for whatever he needs to be cured.
The Food
Accepting and consuming food
Food collection.
If a bhikkhu is invited for a meal or served a meal in his monastery, he can accept it. If not, he must take his bowl and go out to do his alms round (pišðapáta). For this, he stops in front of the houses that he finds along his way, without entering (unless he is invited). When stopping in front of a house, he must stand still, silent, with his gaze lowered and his attention focused on the bowl. He must do nothing else than offering the laity the opportunity to cultivate merit through the food that they offer. When someone has placed food in his bowl, or after some time without anyone approaching, the bhikkhu continues his way towards the next house. He does this until he reckons that he has obtained enough food.
During the round, there are six places where a bhikkhu must avoid making a habit to go searching for food, even if he is invited: the house of a prostitute; the house of a widow; the house of an elderly celibate woman; the house of a homosexual; a bhikkhunís monastery; place of sale of alcoholic drinks. Although it is inadvisable to go frequently to these places in the daily alms round, it is however allowed to pass by them occasionally. Also, it is proper to accept the food that people from these places place in his bowl as he approaches on their path (or on the road), as well as the food that they bring to the monastery.
When, what and how to accept?
There are periods during which certain types of food are forbidden, or cannot be stored. See the pácittiya 37 and 38. Also, the food can only be accepted if certain factors are respected. See the pácittiya 40. A bhikkhu must never show his preferences with respect to food. He must not even show whether he likes or not what is served to him. If a dáyaka offers to choose a dish or a menu for him, he must answer that bhikkhus do not choose, that they eat whatever is given to them.
The forbidden meats
The bhikkhu must not be fastidious: he is content with what "falls into his bowl". However, he must not accept meat of an animal who has been slaughtered purposely for offering to the saµgha or to him, or meat from ten animals considered at the time of the Buddha (and still today) as noble or sacred by a part of the population. To avoid offending those people, the Buddha forbid the bhikkhus to eat these ten kinds of meats which are: human flesh, dog, horse, elephant, leopard, tiger, lion, bear, hyena and snake.
The flexibilities
Concerning accepting or consuming food, there are, in special cases, certain flexibilities: in case of famine, the fruits requiring to be made authorised by a kappiya (See the pácittiya 11) stored food, and food cooked by himself, are allowed; in case of health problems and in accordance with the needs of his medical treatment, a bhikkhu can ask for a particular type of food, or eat a meal at any time – of day or night. Under normal conditions, a bhikkhu who has not obtained any food must fast until the next day.
The frame of mind when consuming
It is important to take into account the spirit in which a product is consumed; if salt or sugar are taken for a medical reason, he can store the first for life, and the second for seven days. However, if the same salt or sugar are taken for flavouring, they cannot be consumed or stored after the solar noon on the same day of their acquisition.
The pátimokkha includes numerous rules regarding accepting and consuming food. See especially the sekhiya 27 to 56.
Conduct to observe when eating
As at all other times, during his meal, the bhikkhu must pay attention to his smallest actions and gestures. In this way, it will be easy for him to adopt the proper manners.
The best places must be reserved to the more senior. All the members of the saµgha must eat at the same time. Those who arrive first must meditate whilst waiting for others. Nobody must eat before the majority have already arrived at the table. Each bhikkhu must make an effort to arrive punctually. The conduct at the table must be based on equanimity and moderation. The dishes must not be kept close to oneself but passed around the table to allow everybody equal access. Reasonable amounts of food must be served in the bowl (or plate) to avoid leaving remainders at the end of the meal. Every bhikkhu must avoid leaving the dining room with any food. The taking and chewing of each mouthful of food must be done with attention. He must abstain from any conversation at the table, eat in silence and not make noise with the ustensils. Every bhikkhu must eat properly, using a spoon to serve himself and wash his hands before eating, especially if he eats with his hands. He must avoid spitting, coughing or sniffling. If this is unavoidable, the bhikkhu is required to do it discretely by turning the other way or moving away from the table. A bhikkhu must not take away a cup, a spoon or any other ustensil without a good reason. If he has to do so, he must report it as soon as possible.
Although not obligatory, it is very important for a bhikkhu to adopt the habit of going to the village (or town) to collect his food with his bowl. This daily round is fundamental for bringing together and relate the lay world and that of bhikkhus.
The offerings
With regard to food, see the pácittiya 40. With regard to the rest, if it is an object that can be carried (soap, robe, etc.), the same factors as for food, as well as the ensuing conditions, must be respected (substituting eating utensils by the appropriate ones). If, in contrast, it is an object that cannot be carried (monastery, tree, etc.), it is sufficient that the donor indicates the object and the beneficiary of his donation without ambiguity, for this to be acceptable. It is more appropriate to address large gifts to the saµgha rather than to a single individual.
Remarks: A bhikkhu is authorised to gather discarded cloths – to make himself a robe – without it being offered. See the dhutaýga 1.
The five improper ways to obtain gifts
Lies: by pretending qualities that one does not have.
Flattery: talking in such a way as to flatter a donor.
Suggestion: suggesting offerings through veiled allusions.
Harassment: harass a donor to extract an offering.
Gain through gifts: give presents, or render services, with the purpose of obtaining more.
A bhikkhu who uses an object that he has obtained incorrectly commits a dukka†a. This object must not be used by another bhikkhu, otherwise he too commits a dukka†a.
Way of abandoning things
Whether it is food or not, a bhikkhu can abandon what is offered to him. An abandoned object can no longer be used – even by another bhikkhu – unless it is re-offered. Attention: food that has not been abandoned cannot be re-offered on another day. To abandon something, two factors are necessary:
the bhikkhu must renounce the possession of the object by telling himself by word or thought that he abandons this object;
the object must be separate from the bhikkhu by a minimum distance of two cubits and one span (around 70 centimetres).
When these two factors are met (in whichever order), the object is considered to be abandoned.
The dáyaka and the kappiya
The dáyaka
A dáyaka is a benefactor who supports the bhikkhu materially. To do this, he provides, within the measure of his capabilities, for the needs of one or more bhikkhus. A bhikkhu can communicate his needs to a dáyaka only if the latter has expressly invited him to do so. A dáyaka can offer food, robes, soap, lodging or books. See also "What are a bhikkhu's means of support?"
The kappiya
A kappiya is a person who offers to help the bhikkhu to carry out various tasks, notably, that which he is not authorised to do by the vinaya (open a fruit with seeds or stone, re-offer the food abandoned the night before, make payments, etc.)
As a bhikkhu cannot receive or handle money, if anyone wishes to offer him something but has no time to buy this, he/she can send the money needed to buy this thing to a kappiya (temporary or not). The kappiya then uses this money when paying for what was intended for the bhikkhu's need(s). For example, a robe, transport tickets during a trip, medical consultation. After this, any remaining money must be returned to the donor. When the bhikkhu has been informed by the kappiya that money has been sent to him for the purchase of something, the bhikkhu can simply say that he needs that particular thing. Under no circumstances should he ask "Buy me this. Buy me that!"
A kappiya cannot be a bhikkhu, a bhikkhuní, a sámašera or a sámašerí, because these persons are also forbidden to handle money. A bhikkhu must not accept anything that has been bought by another bhikkhu, a bhikkhuní, a sámašera or a sámašerí. See also the nissaggiya 10 and the pácittiya 11.
The vassa
Every year, the bhikkhu is obliged to reside for three months at the same place; from the full moon of July (sometimes August) until that of October (sometimes November). In South Asia, this period corresponds to the rainy season, translated in Pali by the word vassa. During the vassa, a bhikkhu cannot spend a night in another place unless he has a good reason (teaching the dhamma, visiting a sick parent, etc.) and then only for six nights in succession. At the end of these, it is enough for him to spend at least one night in the monastery where he started to observe his vassa so as to be able to absent himself again for a few nights. As soon as the bhikkhu enters the enclosure of the vihára where he observes his vassa, even if he has spent the previous night somewhere else, he is obliged to spend the following night at this vihára.
There are cases in which the bhikkhus are not at fault if they change their place of residence during the vassa. These are extreme situations in which the bhikkhus no longer have the possibility of satisfying their vital needs: the village is about to be deserted (burnt, flooded, attacked, infected); dangerous animals threaten or attack the monastery; the monastery is destroyed; access to the village becomes impossible; etc.
The bhikkhu who, for any reason, cannot observe the vassa from the full moon of July (or beginning of August), has the possibility of entering in the "second vassa", that is, after the following full moon (August or beginning of September). He will then end his vassa a month after the others, but will not be at fault. However, he will not be able to benefit from the "kathina privileges" (see below).
Taking refuge on entering the vassa
The day of entering the vassa, each bhikkhu recites a short formula indicating that he will spend the vassa at the vihára where he is. This then implies that the latter has chosen the place where he will reside during the whole of the three months of the vassa. To do this, he will say in Pali (three times in succession):
"imasmiµ viháre imaµ temásaµ vassaµ upemi" "I will reside in this vihára (monastery) during the three months of the vassa (rains season)."
Invitation at the conclusion of the vassa (pavárašá)
On the last day of the vassa, each bhikkhu recites a formula, in Pali (three times in succession), which is an invitation to all the members of the saµgha to make comments on the offences that he has committed:
"saµghaµ bhante paváremi, di††hena vá sutena vá parisaýkáya vá, vadantu maµ áyasmanto anukampaµ upádáya, passanto pa†ikarissámi." " dutiyampi... tatiyampi..." "Venerables, if you have seen, heard or suspected any faults whatsoever in me, I invite you to admonish me as required." " For the second time... For the third time..."
The kathina
The period starting on the day of the full moon marking the end of the vassa, until the following full moon, is called the kathina.
The kathina privileges, which are five in number, are expressed by flexibilities in the vinaya. These are valid during the whole month of the kathina. The bhikkhu who has observed his vassa without breaking it can benefit from them:
he can be distanced – by about 1.20 metres or more – from his robes at dawn;
he can leave the vihára after noon without asking for consent from another bhikkhu;
he can accept an invitation (even if addressed to more than three bhikkhus) for a meal that has been formulated incorrectly;
he is authorised to keep an additional robe – not determined – for more than ten days;the "kathina robe", offered to the entire saµgha, can be shared with every bhikkhu in the monastery (this is not always obligatory, except for those who have observed the vassa right until the end.
The kathina takes place in a great ceremony during which the bhikkhus of the monastery gather at the símá to proceed to the presentation of the "kathina robe". At this time, no lay person – and no sámašera – is allowed in the símá. After agreement, the saµgha presents the famous kathina robe to the bhikkhu who has shown the most remarkable conduct, and who, a fortiori, must not have broken the observance of the vassa. According to tradition, this robe will have been sewn during the night by the villagers, before being offered to the saµgha for the occasion. The bhikkhu to whom this is presented can keep it in addition to his own robe, during the whole month of the kathina. However, he will have to share it with the other bhikkhus beneficiary of the kathina privileges.
Miscellaneous
The bhikkhus are obliged to shave the head and, if present, "the hairs that the women lack", i.e. the beard. Other hairy parts are not shaved. The maximum length allowed for hair and beard is two fingers.
Outside the precinct of the monastery, the bhikkhu is not allowed to wear sandals (or shoes). When accepting an offering, a bhikkhu should never have footwear on. Footwear is a sign of wealth and comfort, which the bhikkhus are supposed to renounce. Besides, this forces them to keep the sight constantly lowered, permitting them to remain always attentive and preventing them from being distracted by the surroundings.
Outside the precinct of the monastery, the bhikkhu is not allowed to carry a parasol. In case of rain, umbrellas are tolerated.
The Buddha strictly forbade the bhikkhus to make use of astrology, numerology, palm reading, amulets, etc.
A bhikkhu must not water a tree (or a plant) that produces ornamental flowers or edible fruits. He must not even wash himself or shower near it, hoping to water it in this way. However, he can water a tree that provides shade or which serves as a fence.
It is not proper for a bhikkhu to transmit messages for any person except a bhikkhu, a sámašera, someone who offers food to the saµgha, his mother, his father or those persons who carry out various tasks on behalf of the saµgha (sweeping, table service etc.)
If a bhikkhu needs to acquire something and there is no dáyaka in the immediate vicinity, he is authorised to do a round in the afternoon, stopping in silence in front of the houses (as during the food round in the morning). He can communicate his needs only if anyone asks him, if not, he continues his way and stands in front of another house.
A bhikkhu must avoid all forms of distraction and any futile action or word. He must watch his speech, avoiding vulgarities. In addressing anyone, he must be polite and measured in every single word. He must be vigilant to keep always a proper distance from lay people, he must not shake their hand or treat them informally. When a bhikkhu goes to the toilet, he is obliged to be restrained and silent. In anything he does, his conduct must be blameless.
Where is the true Man's Nibbana? Is it where he by chance is born? Dot not the yearning spirit scorn In such scants borders to be spanned? O, yes! His Nibbana must be As the Dependent Origination wide and free!
Is it alone where freedom is, Where being is being and Man is Man? Dot he not claim a border span For the Non-Soul's love of home than this? O,yes! His Nibbana must be As the Dependent Origination wide and free!
Where' er a human heart dot wears Job's myrtle-wreath or sorrow's pyres, Where' er a human spirit strives In a life more true and fair, There is the true man's birthplace grand, His is a world-wide Nibbana!
Where' er a single slave dot pine. Where' er one man may help another, Think Do for such a birthright, brother, That spot of earth is thin and mine! There is the true man's birthplace grand, His is a world-wide Nibbana!
By Ven.Punnavamsa(Sitagu) Colombo,Sri Lanka
Dependent Origination of Life
Happy the man, whose wish and care A few paternal ours bound, Content to breathe his native air In His own Dependent Origination is Ground.
Whose herds with milk, whose fields with breath, Whose flocks supply him with attire; Whose trees in summer yield him shade, In winter fire of Dependent Arising.
Blest, who can unconcern' dly find Hours, days, and years slides soft away In health of body, peace of mind Dependent quite by day,
Sound sleep by night; study and ease Together mix'd; sweet recreation, And innocence, which most does please With meditation of Dependent Origination
Thus let me live, unseen, unknown; Thus unlamented let me die; Steal from the world, and not a stone Tell where I lay Dependent Origination.
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