Abstract

This thesis has three objectives: to study the dhamma taught in Bodhirājakumara Sutta, to study how insight meditation is taught in the Theravādā Buddhist Scriptures and to study how insight meditation is practiced in Bodhirājakumara Sutta. Clarified and analyzed data are taken from the Theravāda Buddhist scriptures namely, the Tipitaka, Buddhist commentaries, Tīga, and other related scriptures then composed, explained in details, corrected and verified by Buddhist scholars.

From The study,it found that Bodhirājakumara Sutta, was collected and written by Dhammasanghagacāra.  It is a verse appeared in the Majjhimanikāya (Collection of Middle-length Discourses) and is placed next to Madhura Sutta. Bodhirājakumara Sutta described mainly the controlling principles so that Kāmaguṇa (Five sensual pleasures) can be abandoned. It also described Samāpatti ( Eight Attainments) and Vijjā (the Threefold Knowledge).  The Sutta compared Veneyya (Tractable persons) to a lotus while also explained about Paṭicca-samuppāda (the Dependent Origination), the Four Noble Truths and the Five Perseverance factors for Bhikkhu.  The Buddha detired this name Sutta to a prince called ‘Bodhi’ who was seeking for the path of peace and happiness.  The main dhamma taught in this Sutta was the Four Noble Truths, which go along with Majjhimāpaṭipadā (the Middle Path), which explained that the dhamma and meditation practice should not be falled in to two extreme ways. The reason for this is for the benefit of practitioners so that they can attain the dhamma in a middle way(Majjihimāpatipadā).

In the Theravādā Buddhism, meditation practices are divided into 2 methods: (1) using Samathabhāvanā or concentration development as practitioner’s base. This is to practice tranquility until one’s mind is calmed and concentrated and is lifted to Appanāsamādhi or the established concentration level. After that the meditator turns to insight meditation by examining the Tilakkhaṇa (the Three Characteristics) until one has developed one’s own wisdom to understand clearly the difference between Nāma (mind) and Rūpa (material). This stage is called Nāmarūpapariccheda-ñāṇa: knowledge of the delimitation of mentality–materiality and up until one has attained the Cetovimutti or deliverance of mind (Magga-ñāṇa: knowledge of the Path and Phala-ñāṇa: knowledge of Fruition).  (2) using Suddhavipassanā-bhāvanā, this is the one whose vehicle is pure insight or the insight-vehicled. With this method, practitioners practice noting the Nāma (mind) and Rūpa (material) right away. He will obtain Khaṇikasamādhi or momentary concentration, which occurs only during his meditation time. But if the Jhāna or absorption he obtained during that period of time was strong enough that he could suppress hindrances he will then obtain the insight knowledge and can see clearly the distinction between Nāma and Rūpa. His stage of mind will develop from Nāmarūpapariccheda-ñāṇa: knowledge of the delimitation of mentality–materiality until he has obtained Paññāvimutti, the deliverance through insight.