resources…

This list of mental factors, which is central to meditative practice, is extremely useful as a printable reference. We've provided two lists here. One list order's the seven factors in the systematic progression they are found in in the Anapanasati Sutta, detailing how one conditions the arousal of the 'next' (although it has been stated elsewhere that they are also of the nature to arise simultaneously).

To access this list of the Bojjhanga's, click below.

(Satta Bojjhanga)

A second list has been provided which orders the Bojjhanga's in a manner that expresses their nature of balancing each other, acting as a sort of harmonizing inner matrix, which is headed by mindfulness, and as is referenced in the Aggi Sutta. To access this second list click here.

The five hindrances, or panca kilesa, are five primary categories of hindering mental states that, when active, prevent the nervous system from settling into an unaroused state, allowing our concentration to stabilize and our awareness to move into higher states of consciousness. A large part of the effort in meditation practice is in the careful pruning of the conditions that give rise to these states and the development of an intimate understanding of their nature of arising in the first place.

The kilesa's manifest primarily as extreme poles of unconscious reactivity, headed by a singular mode of obliquity regarding experience.

(These mental hinderances are in many ways directly oppose the seven awakening factors)

to access this list click below

( Panca Kilesa)

This printout is a very useful tool in reflecting on how each of the seven awakening factors can aid in the rebalancing and diminishment of each of the five hindrances. its best used side by side the other lists for added clarity.

(A careful review of the Ahara Sutta will reveal that each of the diminishing factors for the hindrances can be found as a nutriment to one of the awakening factors (and vice versa). this list endeavors to act as a functional reference of this relationship between bojjhanga and kilesa)

to access this list click below.

(How the Seven Heal the Five.)

the five Khandha's, or aggregates as they are often translated in English, are five pervasive ways of subconsciously perceiving and relating to our experiences from what is essentially a groundless assumption of identity. An assumption that only causes un-needed complication and misery. Breakthroughs to deeper states of meditation are essentially unavailable until these five aspects of our experience are brought clearly into focus. This aspect of practice is the primary barrier to truly heightened states of consciousness, and takes a lot of determined scrutiny to start to finally see them as external composite manifestations.

to access this list, click below.

(Pancakkhandha)

This list is excerpted from the Anapanasati Sutta or teaching on mindfulness of breathing; a core Sutta in the Pali Canon and teachings of meditation. Encoded in these simple but profound instructions are the most direct and useful ways of implementing mindfulness of each of the four categories of body, feeling tone, mind, and universal truths. We find this list extremely useful to have on hand for referencing purposes as an aid do meditative development and progress. Click (Here) to access.

(For a deeper understanding of the purpose of these practices and their best application we suggest giving the Anapanasati Sutta a thorough read through and/or reaching out to us on our scheduling page to schedule a class session to investigate this set of instructions in a live session.

The Ten Perfections or Parami's are ten mental qualities, who’s reflection upon and development hone the mind and heart into the mold and shape of the awakened mind. They are in fact a blueprint of the qualities an awakened mind engages the world with, and can be thought of as both an aspiration and a window into the structure of the awakened mind.

The Ten Parami

This printout is of the traditional translation of the Buddha's words on lovingkindness from the Metta Sutta, or teaching on Lovingkindness.

click here to access...

Paticcasamuppada, known in English as the twelve causal links of (inter)dependent co-arising, or Dependent Origination, is certainly one of the more sophisticated and comprehensive lists found within the Pali Canon. This list, when examined and thoroughly scrutinized, expresses a profound measure of insight into the nature of our being. “When ‘this’ is, so is ‘that’. without it, that isn’t”, as the ancient adage goes..

Bringing an understanding of this system into our practice, demanding as it may be to come to understand it correctly, provides an insight into our inherent nature that is truly unprecedented. Paticcasamuppada is central and foundational to meditation practice and is a bona fide schematic to our internal world. Each level manifests one to the next as quickly as the ruff-tap-and-roll of a marching snare drummers successive strikes at their quickest. (see The Collected Teachings of Ajahn Chah for more on the topic of the speed of arisings within the topic parameters). As it is said by the venerable Sariputta in the Mahahatthipadopama Sutta; “One who sees Dependent Origination sees the Dhamma, and one who sees the Dhamma will see Dependent Origination”.

click (here) to access a printable listing of The Twelve Links of Dependent Origination.

Also known as the sequence of Proximate Causes that afford the experience of release from affliction, this list includes the standard stages of dependent origination and then, through the influx of wisdom and insight, grows out of that same list and results in freedom from the repetitive cycle of affliction. For this reason, it is known as “trancendent” but is dubbed so dubiously as a result of the Pali term being “Lokutarra” as opposed to “Lokiya” which regards the standard list of causality. Both these terms utilize the Pali root; “Loka” meaning world, but also plane of existence, dimension or realm, both mental and physical, and so Lokutarra, the term for this list differs from the other by implying “higher world” or “higher realm”. Trancendent Origination commences with the suffering that standard Dependent Origination ends with, that being, aging and death, resulting in sorrow lamentation pain grief and despair. when a modicum of reflective solidarity and grace is brought to these natural experiences,(the practice of Mindfulness) and they are seen as impermanent but also as an unnecessary ailment in the present, the initiation or budding of the empowering energies of this ‘higher’ list become set in motion, which affords the truly transcendent and empowering experiences that meditation practice is undertaken to achieve. Deep inquiries and investigations are needed to come to a deeper understanding of all these lists and conceptual frameworks, but especially these two, being dependent and Transcendent Origination. Sutta references to these lists can be found in the Upanisa Sutta of the Samyutta Nikaya.