The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment.

The most important discourse ever given by the Buddha on mental development (‘meditation’) is called the Satipaṭṭhāna-sutta ‘The Setting-up of Mindfulness’ (No. 22 of the Dīgha-nikāya, or No. 10 of the Majjhima-nikāyd).

‘Derivatives of Four Great Elements’ are included our five material sense-organs, i.e., the faculties of eye, ear, nose, tongue, and body, and their corresponding objects in the external world, i.e., visible form, sound, odour, taste,

The Buddha once spent a night in a potter’s shed. In the same shed there was a young recluse who had arrived there earlier.1 They did not know each other. The Buddha observed the recluse, and thought to himself: ‘Pleasant are the ways of this young man. It would be good if I should ask about him’. So the Buddha asked him: ‘O bhikkhu,2 in whose name

The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment.

Right Mindfulness (or Attentiveness) is to be diligently aware, mindful and attentive with regard to (1) the activities of the body (kāya), (2) sensations or feelings (vedanā), (3) the activities of the mind (citta) and (4) ideas, thoughts, conceptions and things (dhamma).

The Buddha says: ‘Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth.’1

The Third Noble Truth is the Cessation of Dukkha, Nirvāṇa, the Absolute Truth,

I say that the destruction (getting rid) of cares and troubles is (possible) for one who knows and who sees, not for one who does not know and does not see. What must a person know and