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Spacemac Junior Artist Username: Spacemac Post Number: 749 Registered: 05-2012 Posted From: 47.31.98.253 Rating: N/A |
Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down & out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with." He gives what is beautiful, hard to give, does what is hard to do, endures painful, ill-spoken words. His secrets he tells you, your secrets he keeps. When misfortunes strike, he doesn't abandon you; when you're down & out, doesn't look down on you. A person in whom these traits are found, is a friend to be cultivated by anyone wanting a friend. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 748 Registered: 05-2012 Posted From: 47.31.98.253 Rating: N/A |
I have heard that on one occasion the Blessed One was staying near Rajagaha on Vulture's Peak Mountain. Then early in the morning, Ven. Sariputta put on his robes and, carrying his bowl and outer robe, was coming down from Vulture's Peak Mountain with a large group of monks when he saw a large wood pile off to one side. Seeing it, he said to the monks, "Friends, do you see that large wood pile over there?" "Yes, friend," the monks replied. "Friends, if he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but earth. Why is that? There is earth-property[1] in that wood pile, in dependence on which he could will that wood pile to be nothing but earth. "If he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but water... fire... wind... beautiful... unattractive. Why is that? There is the property of the unattractive in that wood pile, in dependence on which he could will that wood pile to be nothing but unattractive." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 747 Registered: 05-2012 Posted From: 47.31.98.253 Rating: N/A |
In giving a meal, the donor gives five things to the recipient. Which five? He/she gives life, beauty, happiness, strength, & quick-wittedness. Having given life, he/she has a share in long life, either human or divine. Having given beauty, he/she has a share in beauty, either human or divine. Having given happiness, he/she has a share in happiness, either human or divine. Having given strength, he/she has a share in strength, either human or divine. Having given quick-wittedness, he/she has a share in quick-wittedness, either human or divine. In giving a meal, the donor gives these five things to the recipient." The prudent person giving life, strength, beauty, quick-wittedness â the wise person, a giver of happiness â attains happiness himself. Having given life, strength, beauty, happiness, & quick-wittedness, he has long life & status wherever he arises. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 746 Registered: 05-2012 Posted From: 47.31.98.136 Rating: N/A |
"Monks, there are these four courses of action. Which four? There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable. "Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, one considers it as not worth doing for both reasons: because the course of action is unpleasant to do, one considers it as not worth doing; and because the course of action, when done, leads to what is unprofitable, one considers it as not worth doing. Thus one considers it as not worth doing for both reasons. "As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it is in light of this course of action that one may be known â in terms of manly stamina, manly persistence, manly effort â as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he does it, and thus the doing of that course of action leads to what is profitable for him. "As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it is in light of this course of action that one may be known â in terms of manly stamina, manly persistence, manly effort â as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is profitable for him. "As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do, one considers it as worth doing; and because the course of action, when done, leads to what is profitable, one considers it as worth doing. Thus one considers it as worth doing for both reasons. "These are the four courses of action." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 745 Registered: 05-2012 Posted From: 47.31.98.136 Rating: N/A |
As he was sitting there, the Blessed One said to him: "You, Kesi, are a trained man, a trainer of tamable horses. And how do you train a tamable horse?" "Lord, I train a tamable horse [sometimes] with gentleness, [sometimes] with harshness, [sometimes] with both gentleness & harshness." "And if a tamable horse doesn't submit either to a mild training or to a harsh training or to a mild & harsh training, Kesi, what do you do?" "If a tamable horse doesn't submit either to a mild training or to a harsh training or to a mild and harsh training, lord, then I kill it. Why is that? [I think:] 'Don't let this be a disgrace to my lineage of teachers.' But the Blessed One, lord, is the unexcelled trainer of tamable people. How do you train a tamable person?" "Kesi, I train a tamable person [sometimes] with gentleness, [sometimes] with harshness, [sometimes] with both gentleness & harshness. "In using gentleness, [I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is good mental conduct. Such is the result of good mental conduct. Such are the devas. Such are human beings.' "In using harshness, [I teach:] 'Such is bodily misconduct. Such is the result of bodily misconduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is mental misconduct. Such is the result of mental misconduct. Such is hell. Such is the animal womb. Such the realm of the hungry shades.' "In using gentleness & harshness, [I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is bodily misconduct. Such is the result of bodily misconduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is good mental conduct. Such is the result of good mental conduct. Such is mental misconduct. Such is the result of mental misconduct. Such are the devas. Such are human beings. Such is hell. Such is the animal womb. Such the realm of the hungry shades.'" "And if a tamable person doesn't submit either to a mild training or to a harsh training or to a mild & harsh training, what do you do?" "If a tamable person doesn't submit either to a mild training or to a harsh training or to a mild & harsh training, then I kill him, Kesi." "But it's not proper for our Blessed One to take life! And yet the Blessed One just said, 'I kill him, Kesi.'" "It is true, Kesi, that it's not proper for a Tathagata to take life. But if a tamable person doesn't submit either to a mild training or to a harsh training or to a mild & harsh training, then the Tathagata doesn't regard him as being worth speaking to or admonishing. His knowledgeable fellows in the holy life don't regard him as being worth speaking to or admonishing. This is what it means to be totally destroyed in the Doctrine & Discipline, when the Tathagata doesn't regard one as being worth speaking to or admonishing, and one's knowledgeable fellows in the holy life don't regard one as being worth speaking to or admonishing." "Yes, lord, wouldn't one be totally destroyed if the Tathagata doesn't regard one as being worth speaking to or admonishing, and one's knowledgeable fellows in the holy life don't regard one as being worth speaking to or admonishing! "Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One â through many lines of reasoning â made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 744 Registered: 05-2012 Posted From: 47.31.98.136 Rating: N/A |
Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress. "There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment. "Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell. "Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable.[1] A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment. "Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?" "Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink." "Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?" "No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink." "In the same way, there is the case where a trifling evil deed done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment. 'Now, a trifling evil act done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body, [2] undeveloped in virtue, undeveloped in mind [i.e., painful feelings can invade the mind and stay there], undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil act done by this sort of individual takes him to hell. 'Now, a trifling evil act done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in the body,[3] developed in virtue, developed in mind [i.e., painful feelings cannot invade the mind and stay there], developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil act done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment. "There is the case where a certain person is thrown into jail for half a dollar (kahapana), is thrown into jail for a dollar, is thrown into jail for one hundred dollars. And there is the case where another person is not thrown into jail for half a dollar, is not thrown into jail for a dollar, is not thrown into jail for one hundred dollars. Now what sort of person is thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a dollar... for a dollar... for one hundred dollars. And what sort of person is not thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is wealthy, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a dollar... for a dollar... for one hundred dollars. "In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment. "Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell. "Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment. "It's just as when a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, with many belongings, many possessions; a king or a king's minister. This is the sort of person who, when he has stolen a goat, the goat butcher is not empowered to beat or bind or slay or treat as he likes. All he can do is go with his hands clasped before his heart and beg: 'Please, dear sir, give me a goat or the price of a goat.' "In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment. "Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell. "Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment. "Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stres | ||
Spacemac Junior Artist Username: Spacemac Post Number: 743 Registered: 05-2012 Posted From: 47.31.98.136 Rating: N/A |
On one occasion the Blessed One was staying near ÄḷavÄ« on a spread of leaves by a cattle track in a siá¹sapÄ forest. Then Hatthaka of ÄḷavÄ«, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the siá¹sapÄ forest. On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, âLord, I hope the Blessed One has slept in ease.â âYes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.â âBut cold, lord, is the winter night. The âBetween-the-Eightsâ1 is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the VerambhÄ wind. Yet still the Blessed One says, âYes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.ââ âIn that case, young man, I will question you in return. Answer as you see fit. Now, what do you think? Suppose a householder or householderâs son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. Inside he has a throne-like bed spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. And there a lamp would be burning, and his four wives, with their many charms, would be attending to him. Would he sleep in ease, or not? Or how does this strike you?â âYes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one.â âBut what do you think, young man? Might there arise in that householder or householderâs son any bodily fevers or fevers of mind born of passion so thatâburned with those passion-born feversâhe would sleep miserably?â âYes, lord.â âAs for those passion-born feversâburned with which the householder or householderâs son would sleep miserablyâthat passion has been abandoned by the TathÄgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease. âNow, what do you think, young man? Might there arise in that householder or householderâs son any bodily fevers or fevers of mind born of aversion so thatâburned with those aversion-born feversâhe would sleep miserably?â âYes, lord.â âAs for those aversion-born feversâburned with which the householder or householderâs son would sleep miserablyâthat aversion has been abandoned by the TathÄgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease. âNow, what do you think, young man? Might there arise in that householder or householderâs son any bodily fevers or fevers of mind born of delusion so thatâburned with those delusion-born feversâhe would sleep miserably?â âYes, lord.â âAs for those delusion-born feversâburned with which the householder or householderâs son would sleep miserablyâthat delusion has been abandoned by the TathÄgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease. âAlways, always, he sleeps in ease: the brahman totally unbound, who doesnât adhere to sensual pleasures, whoâs without acquisitions & cooled. Having cut all ties & subdued fear in the heart, calmed, he sleeps in ease, having reached peace of awareness.â | ||
Spacemac Junior Artist Username: Spacemac Post Number: 742 Registered: 05-2012 Posted From: 47.31.96.90 Rating: N/A |
unable to know how to befriend reddy kamma kapu brahmins and everyone, we get diided and keep getting hurt. wounds heal but again new qound forms. pray to the buddha or liaten to his teachins friends, buddhism from step one remove cate affiliations and treats all as equal. to the threats we see deal daily why add new struggle by dividing in caste and religion and add to teouble. what fun is there in laughing at each other if it creates more division friends. i just am inable to look at the politics centre or state, so degrading each other, why friends mut we fight. if we fight each other based on identites, egos, fanism etc, how will foreigners, whom we have to deal with everyday for one or the other thing, gain trust and confidene that we can embrace them. When embraced, the rod of violence[1] breeds danger & fear: Look at people quarreling. I will tell of how I experienced dismay. Seeing people floundering like fish in small puddles, competing with one another â as I saw this, fear came into me. The world was entirely without substance. All the directions were knocked out of line. Wanting a haven for myself, I saw nothing that wasn't laid claim to. Seeing nothing in the end but competition, I felt discontent. And then I saw an arrow here, so very hard to see, embedded in the heart. Overcome by this arrow you run in all directions. But simply on pulling it out you don't run, you don't sink.[2] [Here the trainings are recited.] [3] Whatever things are tied down in the world, you shouldn't be set on them. Having totally penetrated sensual pleasures, sensual passions,[4] you should train for your own Unbinding. Be truthful, not insolent, not deceptive, rid of divisiveness. Without anger, the sage should cross over the evil of greed & avarice. He should conquer laziness, weariness, sloth; shouldn't consort with heedlessness, shouldn't stand firm in his pride â the man with his heart set on Unbinding. He shouldn't engage in lying, shouldn't create a sense of allure in form, should fully fathom conceit, and live refraining from impulsiveness; shouldn't delight in what's old, prefer what's new,[5] grieve over decline, get entangled in what's dazzling & bright.[6] I call greed a 'great flood'; hunger, a swift current. Preoccupations are ripples; sensuality, a bog hard to cross over. Not deviating from truth, a sage stands on high ground : a brahman. Having renounced All,[7] he is said to be at peace; having clearly known, he is an attainer-of-wisdom; knowing the Dhamma, he's independent. Moving rightly through the world, he doesn't envy anyone here. Whoever here has gone over & beyond sensual passions â an attachment hard to transcend in the world, doesn't sorrow, doesn't fret. He, his stream cut, is free from bonds. Burn up what's before, and have nothing for after. If you don't grasp at what's in between,[8] you will go about, calm. For whom, in name & form, in every way, there's no sense of mine, and who doesn't grieve over what is not: he, in the world, isn't defeated, suffers no loss.[9] To whom there doesn't occur 'This is mine,' for whom 'nothing is others,' feeling no sense of mine-ness, doesn't grieve at the thought 'I have nothing.' Not harsh, not greedy, not perturbed, everywhere in tune: this is the reward â I say when asked â for those who are free from pre- conceptions. For one unperturbed â who knows â there's no accumulating. Abstaining, unaroused, he everywhere sees security.[10] The sage doesn't speak of himself as among those who are higher, equal, or lower. At peace, free of selfishness, he doesn't embrace, doesn't reject," the Blessed One said. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 741 Registered: 05-2012 Posted From: 47.31.98.225 Rating: N/A |
The glowworm shines as long as the sun hasn't risen. But when that splendor rises, the glowworm's light is destroyed. It no longer shines. Likewise, sectarians[1] shine as long as those rightly awakened don't appear in the world. Those logicians[2] aren't purified, nor are their disciples. Those of bad views aren't released from stress. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 740 Registered: 05-2012 Posted From: 47.31.98.213 Rating: N/A |
One who, overstepping and despising a sense of shame, says, 'I am your friend,' but does not take upon himself any tasks he is capable of doing, is to be recognized as no friend. One who speaks amiably to his companions, but whose actions do not conform to it, him the wise know for certain as a talker not a doer. He is no friend who, anticipating conflict, is always alert in looking out for weaknesses. [1] But he on whom one can rely, like a child sleeping on its mother's breast, is truly a friend who cannot be parted from one by others. "One who bears the human burden of responsibility, with its fruits and blessings in mind, he cultivates a cause [2] of joy and happiness worthy of praise. Having tasted the flavor of solitude and peace one is free from fear and wrong-doings imbibing the rapture of Dhamma." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 739 Registered: 05-2012 Posted From: 47.31.96.118 Rating: N/A |
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, dear sir, how you crossed over the flood." "I crossed over the flood without pushing forward, without staying in place."[1] "But how, dear sir, did you cross over the flood without pushing forward, without staying in place?" "When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place." [The devata:] At long last I see a brahman, totally unbound, who without pushing forward, without staying in place, has crossed over the entanglements of the world. That is what the devata said. The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him â keeping him to her right â and then vanished right there. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 738 Registered: 05-2012 Posted From: 47.31.97.12 Rating: N/A |
Why is it, good Gotama, how does it come about that sometimes sacred words[1] I have long studied are not clear to me, not to mention those I have not studied? And how is it too that sometimes other sacred words that I have not so studied are clear to me, not to mention those I have studied?" "Well, Brahman, when a man dwells with his heart possessed and overwhelmed by sense-desires, and does not know, as it really is, the way of escape from sense-desires that have arisen, then he cannot know or see, as it really is, what is to his own profit, nor can he know and see what is to the profit of others, or of both himself and others. Then even sacred words he has long studied are not clear to him, not to mention those he has not studied. "Imagine, Brahman, a bowl of water mixed with lac, turmeric, dark green or crimson dye. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was. In the same way, Brahman, when a man dwells with his heart possessed and overwhelmed by sense-desires... then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both. Then even sacred words he has long studied are not clear to him, not to mention those he has not studied. "Again, Brahman, when a man dwells with his heart possessed and overwhelmed with ill-will... then he cannot know or see... "Imagine a bowl of water, heated on a fire, boiling up and bubbling over. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was... "Again, Brahman, when a man dwells with his heart possessed and overwhelmed by sloth-and-torpor... then he cannot know or see... "Imagine a bowl of water covered over with slimy moss and water-plants. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was... "Again, Brahman, when a man dwells with his heart possessed and overwhelmed by worry-and-flurry... then he cannot know or see... "Imagine a bowl of water ruffled by the wind, so that the water trembled, eddied and rippled. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was... "Again, Brahman, when a man dwells with his heart possessed and overwhelmed by doubt-and-wavering... he cannot know or see... "Imagine a bowl of water, agitated, stirred up muddied, put in a dark place. If a man with good eyesight were to look at the reflection of his own face in it, he would not know or see it as it really was. In the same way, Brahman, when a man dwells with his heart possessed and overwhelmed by doubt-and-wavering... then he cannot know or see, as it really is, what is to his own profit, to the profit of others, to the profit of both. Then even sacred words he has long studied are not clear to him, not to mention those he has studied. But, Brahman, when a man dwells with his heart not possessed, not overwhelmed by sense-desires... ill-will... sloth-and-torpor... worry-and-flurry... doubt-and-wavering... [like the five bowls of water not as previously described, but 'clear, limpid, pellucid, set in the open']... then he knows and sees, as it really is, what is to his own profit, to the profit of others, to the profit of both himself and others. Then even sacred words he has not long studied are clear to him, not to mention those he has studied." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 737 Registered: 05-2012 Posted From: 47.31.97.71 Rating: N/A |
https://accesstoinsight.org/tipitaka/sn/sn35/sn35.202.than | ||
Spacemac Junior Artist Username: Spacemac Post Number: 736 Registered: 05-2012 Posted From: 47.31.97.71 Rating: N/A |
Is there, monks, any criterion whereby a monk, apart from faith, apart from persuasion,[2] apart from inclination, apart from rational speculation, apart from delight in views and theories, could affirm the attainment of enlightenment:[3] 'Birth is destroyed, the holy life has been accomplished, what was to be done is done, there is no further living in this world'?" "For us, Lord, all things have the Blessed One as their root, their guide, their refuge. It would be well, Lord, if the meaning of these words were to be made clear by the Blessed One.[4] Hearing it from the Blessed One, the monks will remember it." "There is such a criterion, monks, whereby a monk... could affirm the attainment of enlightenment... What is that method? "In this, monks, a monk seeing an object with the eye recognizes within himself the presence of lust, hatred or delusion, knowing 'Greed, hatred or delusion is present in me,' or he recognizes the absence of these things, knowing 'There is no greed, hatred or delusion present in me.' Now, monks, as regards that recognition of the presence or absence of these things within him, are these matters to be perceived by faith, by persuasion, by inclination, by rational speculation, by delight in views and theories?" "No, indeed, Lord." "Are not these matters to be perceived by the eye of wisdom?"[5] "Indeed, Lord." "Then, monks, this is the criterion whereby a monk, apart from faith, apart from persuasion, apart from inclination, apart from rational speculation, apart from delight in views and theories, could affirm the attainment.. |