Newsgroup: it.cultura.religioni.buddhismo
Titolo: On being a good layfollower

Venerable Sirs or Ladies,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
Well I am not a good layfollower, I am afraid. I dont practice shame very
well, I dont practice fear of wrong-doings very well, I dont practice faith
often, I dont practice generosity enough, I somehow stopped practicing
reading scriptures, and as a psyciatric patient or as a person with a sick
mind, a lot of other things go wrong as well.
Never the less do I have this great idea that I like to share with you. From
memory did the Buddha taught something like if two persons are stuck in a
swamp than one cant pull out the other. So please dont use me to get out;
you will probebly sink deeper(judging on some encounters). The idea is the
following; I select a Sutta and go more in dept with the responds.
Here is the kick-off.
Anguttara Nikaya VII.6 - Dhana Sutta - Treasure
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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"Monks, there are these seven treasures. Which seven? The treasure of
conviction, the treasure of virtue, the treasure of conscience, the treasure
of concern, the treasure of listening, the treasure of generosity, the
treasure of discernment.
"And what is the treasure of conviction? There is the case where a disciple
of the noble ones has conviction, is convinced of the Tathagata's Awakening:
'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in
knowledge & conduct, well-gone, an expert with regard to the world,
unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' This is called the treasure of
conviction.
"And what is the treasure of virtue? There is the case where a disciple of
the noble ones abstains from taking life, abstains from stealing, abstains
from illicit sexual conduct, abstains from lying, abstains from taking
intoxicants that cause heedlessness. This, monks, is called the treasure of
virtue.
"And what is the treasure of conscience? There is the case where a disciple
of the noble ones feels shame at [the thought of engaging in] bodily
misconduct, verbal misconduct, mental misconduct. This is called the
treasure of conscience.
"And what is the treasure of concern? There is the case where a disciple of
the noble ones feels concern for [the suffering that results from] bodily
misconduct, verbal misconduct, mental misconduct. This is called the
treasure of concern.
"And what is the treasure of listening? There is the case where a disciple
of the noble ones has heard much, has retained what he/she has heard, has
stored what he/she has heard. Whatever teachings are admirable in the
beginning, admirable in the middle, admirable in the end, that -- in their
meaning and expression -- proclaim the holy life that is entirely complete
and pure: those he/she has listened to often, retained, discussed,
accumulated, examined with his/her mind, and well-penetrated in terms of
his/her views. This is called the treasure of listening.
"And what is the treasure of generosity? There is the case of a disciple of
the noble ones, his awareness cleansed of the stain of stinginess, living at
home, freely generous, openhanded, delighting in being magnanimous,
responsive to requests, delighting in the distribution of alms. This is
called the treasure of generosity.
"And what is the treasure of discernment? There is the case where a disciple
of the noble ones is discerning, endowed with discernment of arising &
passing away -- noble, penetrating, leading to the right ending of stress.
This is called the treasure of discernment."
These, monks, are the seven treasures.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.
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See also: Sn I.2
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Revised: Sat 21 December 2002
http://www.accesstoinsight.org/canon/anguttara/an07-006.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings.
with mudita
Ratana Mata

Venerable Sirs or Ladies,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart.
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relativse want to do doings that lead to blessings
Well as a psychiatric patient or as a person with a sick mind I have a
weakness in all of this, but it just seems like a good idea to share this
with you all. This Sutta seems about what to do to raise faith; For me this
is a difficult Sutta of which I abandoned practice, so it is fair to say
that I am lazy, but it is what this Sutta is about.
Majjhima Nikaya 7 - Vatthupama Sutta - The Simile of the Cloth
Translated from the Pali by Nyanaponika Thera. For free distribution only.
From The Simile of the Cloth & the Discourse on Effacement (WH 61), edited
by Nyanaponika Thera, (Kandy: Buddhist Publication Society, 1988). Copyright
©1988 Buddhist Publication Society. Used with permission.
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1. Thus have I heard. Once the Blessed One was staying at Savatthi, in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus:
"Monks." -- "Venerable sir," they replied. The Blessed One said this:
2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in
some dye or other, whether blue or yellow or red or pink, it would take the
dye badly and be impure in color. And why is that? Because the cloth was not
clean. So too, monks, when the mind is defiled,[1] an unhappy destination
[in a future existence] may be expected.
"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some
dye or other, whether blue or yellow or red or pink, it would take the dye
well and be pure in color. And why is that? Because the cloth was clean. So
too, monks, when the mind is undefiled, a happy destination [in a future
existence] may be expected.
3. "And what, monks, are the defilements of the mind?[2] (1) Covetousness
and unrighteous greed are a defilement of the mind; (2) ill will is a
defilement of the mind; (3) anger is a defilement of the mind; (4)
hostility...(5) denigration...(6) domineering...(7) envy...(8)
jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12)
presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence
is a defilement of the mind.[3]
4. "Knowing, monks, covetousness and unrighteous greed to be a defilement of
the mind, the monk abandons them.[4] Knowing ill will to be a defilement of
the mind, he abandons it. Knowing anger to be a defilement of the mind, he
abandons it. Knowing hostility to be a defilement of the mind, he abandons
it. Knowing denigration to be a defilement of the mind, he abandons it.
Knowing domineering to be a defilement of the mind, he abandons it. Knowing
envy to be a defilement of the mind, he abandons it. Knowing jealousy to be
a defilement of the mind, he abandons it. Knowing hypocrisy to be a
defilement of the mind, he abandons it. Knowing fraud to be a defilement of
the mind, he abandons it. Knowing obstinacy to be a defilement of the mind,
he abandons it. Knowing presumption to be a defilement of the mind, he
abandons it. Knowing conceit to be a defilement of the mind, he abandons it.
Knowing arrogance to be a defilement of the mind, he abandons it. Knowing
vanity to be a defilement of the mind, he abandons it. Knowing negligence to
be a defilement of the mind, he abandons it.
5. "When in the monk who thus knows that covetousness and unrighteous greed
are a defilement of the mind, this covetousness and unrighteous greed have
been abandoned; when in him who thus knows that ill will is a defilement of
the mind, this ill will has been abandoned;... when in him who thus knows
that negligence is a defilement of the mind, this negligence has been
abandoned -- [5]
6. -- he thereupon gains unwavering confidence in the Buddha[6] thus: 'Thus
indeed is the Blessed One: he is accomplished, fully enlightened, endowed
with [clear] vision and [virtuous] conduct, sublime, knower of the worlds,
the incomparable guide of men who are tractable, the teacher of gods and
men, enlightened and blessed.'
7. -- he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by
the Blessed One is the Dhamma, realizable here and now, possessed of
immediate result, bidding you come and see, accessible and knowable
individually by the wise.
8. -- he gains unwavering confidence in the Sangha thus: 'The Sangha of the
Blessed One's disciples has entered on the good way, has entered on the
straight way, has entered on the true way, has entered on the proper way;
that is to say, the four pairs of men, the eight types of persons; this
Sangha of the Blessed One's disciples is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, the
incomparable field of merit for the world.'
9. "When he has given up, renounced, let go, abandoned and relinquished [the
defilements] in part,[7] he knows: 'I am endowed with unwavering confidence
in the Buddha... in the Dhamma... in the Sangha; and he gains enthusiasm for
the goal, gains enthusiasm for the Dhamma,[8] gains gladness connected with
the Dhamma. When he is gladdened, joy is born in him; being joyous in mind,
his body becomes tranquil; his body being tranquil, he feels happiness; and
the mind of him who is happy becomes concentrated.[9]
10. "He knows: 'I have given up, renounced, let go, abandoned and
relinquished [the defilements] in part'; and he gains enthusiasm for the
goal, gains enthusiasm for the Dhamma, gains gladness connected with the
Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his
body becomes tranquil; when his body is tranquil, he feels happiness; and
the mind of him who is happy becomes concentrated.
11. "If, monks, a monk of such virtue, such concentration and such
wisdom[10] eats almsfood consisting of choice hill-rice together with
various sauces and curries, even that will be no obstacle for him.[11]
"Just as cloth that is stained and dirty becomes clean and bright with the
help of pure water, or just as gold becomes clean and bright with the help
of a furnace, so too, if a monk of such virtue, such concentration and such
wisdom eats almsfood consisting of choice hill-rice together with various
sauces and curries, even that will be no obstacle for him.
12. "He abides, having suffused with a mind of loving-kindness[12] one
direction of the world, likewise the second, likewise the third, likewise
the fourth, and so above, below, around and everywhere, and to all as to
himself; he abides suffusing the entire universe with loving-kindness, with
a mind grown great, lofty, boundless and free from enmity and ill will.
"He abides, having suffused with a mind of compassion... of sympathetic
joy... of equanimity one direction of the world, likewise the second,
likewise the third, likewise the fourth, and so above, below, around and
everywhere, and to all as to himself; he abides suffusing the entire
universe with equanimity, with a mind grown great, lofty, boundless and free
from enmity and ill will.
13. "He understands what exists, what is low, what is excellent,[13] and
what escape there is from this [whole] field of perception.[14]
14. "When he knows and sees[15] in this way, his mind becomes liberated from
the canker of sensual desire, liberated from the canker of becoming,
liberated from the canker of ignorance.[16] When liberated, there is
knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of
purity has been lived, the task is done, there is no more of this to come.'
Such a monk is called 'one bathed with the inner bathing."[17]
15. Now at that time the brahman Sundarika Bharadvaja[18] was seated not far
from the Blessed One, and he spoke to the Blessed One thus: "But does Master
Gotama go to the Bahuka River to bathe?"
"What good, brahman, is the Bahuka River? What can the Bahuka River do?"
"Truly, Master Gotama, many people believe that the Bahuka River gives
purification, many people believe that the Bahuka River gives merit. For in
the Bahuka River many people wash away the evil deeds they have done."
16. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these
stanzas:[19]
Bahuka and Adhikakka,[20]
Gaya and Sundarika,
Payaga and Sarassati,
And the stream Bahumati --
A fool may there forever bathe, Yet will not purify his black deeds.
What can Sundarika bring to pass?
What can the Payaga and the Bahuka?
They cannot purify an evil-doer,
A man performing brutal and cruel acts.
One pure in heart has evermore
The Feast of Cleansing[21] and the Holy Day;[22]
One pure in heart who does good deeds
Has his observances perfect for all times.
It is here, O brahman, that you should bathe[23]
To make yourself a safe refuge for all beings.
And if you speak no untruth,
Nor work any harm for breathing things,
Nor take what is not offered,
With faith and with no avarice,
To Gaya gone, what would it do for you?
Let any well your Gaya be!
17. When this was said, the brahman Sundarika Bharadvaja spoke thus:
"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been
made clear in many ways by Master Gotama, as though he were righting the
overthrown, revealing the hidden, showing the way to one who is lost, or
holding up a lamp in the dark for those with eyesight to see forms.
18. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha.
May I receive the [first ordination of] going forth under Master Gotama, may
I receive the full admission!
19. And the brahman Sundarika Bharadvaja received the [first ordination of]
going forth under the Blessed One, and he received the full admission. And
not long after his full admission, dwelling alone, secluded, diligent,
ardent and resolute, the venerable Bharadvaja by his own realization
understood and attained in this very life that supreme goal of the pure
life, for which men of good family go forth from home life into
homelessness. And he had direct knowledge thus: "Birth is exhausted, the
pure life has been lived, the task is done, there is no more of this to
come."
And the venerable Bharadvaja became one of the Arahats.
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Revised: Wed 25 June 2003
http://www.accesstoinsight.org/canon/majjhima/mn007.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings.
with mudita
Ratana Mata(There are many doubts crossing my mind about the spelling;
Ratananam Matar so I just wrote down the root Ratana Mata)

Venerable Sirs or Ladies,
May we and all our relatives be safe and secure.
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
This letter is composed with four subjects;
- What one can give
- Reason to give
- Whome one can give it to
- Motivation for giving
- When to give
- Fruits of giving
- 5 great gifts
What one can give
Samyutta Nikaya I.42 - Kindada Sutta - A Giver of What
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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[A deva:]
A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
    Being asked, please explain this to me.
[The Buddha:]
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
        But the one who teaches the Dhamma
        is a giver of
        the Deathless.
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Revised: Wed 16 May 2001  ;
http://www.accesstoinsight.org/canon/samyutta/sn01-042.html
Reason to give
Itivuttaka 26. {Iti I.26; Iti 18}
[Read an alternate translation by John D. Ireland]
This was said by the Blessed One, said by the Arahant, so I have heard: "If
beings knew, as I know, the results of giving & sharing, they would not eat
without having given, nor would the stain of selfishness overcome their
minds. Even if it were their last bite, their last mouthful, they would not
eat without having shared, if there were someone to receive their gift. But
because beings do not know, as I know, the results of giving & sharing, they
eat without having given. The stain of selfishness overcomes their minds."
This is the meaning of what the Blessed One said and in regard to this was
it said;
If beings knew
what the Great Seer said,
how the result of sharing
has such great fruit,
then, subduing the stain of selfishness
with brightened awareness,
they'd give in season
    to the noble ones,
    where a gift bears great fruit.
Having given food
    as an offering
    to those worthy of offerings,
many donors,
when they pass away from here,
    the human state,
go
    to heaven.
They, having gone there
    to heaven,
        rejoice,
enjoying sensual pleasures.
Unselfish, they
partake of the result
            of sharing.
This too is the meaning of what the Blessed One said so I have heard.
Translator Reverend THanissaro Bhikkhu
http://www.accesstoinsight.org/canon/khuddaka/iti/iti1.html
Whome one can give it too.
Itivuttaka 75. A Rainless Cloud {Iti III.26; Iti 64}  [Read an alternate
translation by Thanissaro Bhikkhu]
This was said by the Lord, said by the Arahant so I have heard;
"Bhikkhus, these three kinds of persons are found existing in the world.
What three? One who is like a rainless cloud, one who rains locally, and one
who rains everywhere.
"Now what kind of person, bhikkhus, is like a rainless cloud? Here, a
certain person is not a giver to anyone; he does not give food, drink,
clothing, vehicles, garlands, scents, ointments, beds, lodging, and lamps to
recluses and brahmans, to the poor, destitute, and needy. This kind of
person is like a rainless cloud.
"Now what, bhikkhus, is the kind of person who rains locally? Here, a
certain person is a giver to some but not a giver to others. Food, drink,
clothing, vehicles, garlands, scents, ointments, beds, lodging, and lamps he
gives only to some recluses and brahmans, to some of the poor, destitute,
and needy, but not to others. This is the kind of person who rains locally.
"Now what, bhikkhus, is the kind of person who rains everywhere? Here, a
certain person gives to all. He gives food, drink, clothing, vehicles,
garlands, scents, ointments, beds, lodging, and lamps to all recluses and
brahmans, to the poor, destitute, and needy. This is the kind of person who
rains everywhere.
"These, bhikkhus, are the three kinds of persons found existing in the
world."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Neither to recluses nor brahmans
Nor to the poor and destitute
Does he distribute his store
Of food and drink and goods;
That base person is called
"One like a rainless cloud."
To some he does not give,
To some he offers alms;
That one wise people call
"One who rains only locally."
A person renowned for his bounty,
Compassionate towards all beings,
Distributes alms gladly.
"Give! Give!" he says.
Like a great storm cloud
That thunders and rains down
Filling the levels and hollows,
Saturating the earth with water,
Even so is such a person.
Having righteously gathered wealth
Which he obtains by his own effort,
He fully satisfies with food and drink
Whatever beings live in need.
This too is the meaning of what the Blessed One said so I have heard.
Translator Reverend John D. Ireland.
http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html
Motivation for giving
Anguttara Nikaya VII.49 - Dana Sutta - Giving
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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I have heard that on one occasion the Blessed One was staying in Campa, on
the shore of Gaggara Lake. Then a large number of lay followers from Campa
went to Ven. Sariputta and, on arrival, having bowed down to him, sat to one
side. As they were sitting there they said to Ven. Sariputta: "It has been a
long time, venerable sir, since we have had a chance to hear a Dhamma talk
in the Blessed One's presence. It would be good if we could get to hear a
Dhamma talk in the Blessed One's presence."
"Then in that case, my friends, come again on the next Uposatha day, and
perhaps you'll get to hear a Dhamma talk in the Blessed One's presence."
"As you say, venerable sir," the lay followers from Campa said to Ven.
Sariputta. Rising from their seats, bowing down to him, and then circling
him -- keeping him on their right -- they left.
Then, on the following Uposatha day, the lay followers from Campa went to
Ven. Sariputta and, on arrival, having bowed down to him, stood to one side.
Then Ven. Sariputta, together with the lay followers from Campa, went to the
Blessed One and on arrival, having bowed down to him, sat to one side. As he
was sitting there, he said to the Blessed One: "Might there be the case
where a person gives a gift of a certain sort and it does not bear great
fruit or great benefit, whereas another person gives a gift of the same sort
and it bears great fruit and great benefit?"
"Yes, Sariputta, there would be the case where a person gives a gift of a
certain sort and it does not bear great fruit or great benefit, whereas
another person gives a gift of the same sort and it bears great fruit and
great benefit."
"Lord, what is the cause, what is the reason, why a person gives a gift of a
certain sort and it does not bear great fruit or great benefit, whereas
another person gives a gift of the same sort and it bears great fruit and
great benefit?"
"Sariputta, there is the case where a person gives a gift seeking his own
profit, with a mind attached [to the reward], seeking to store up for
himself [with the thought], 'I'll enjoy this after death.' He gives his
gift -- food, drink, clothing, a vehicle; a garland, perfume, & ointment;
bedding, shelter, & a lamp -- to a priest or a contemplative. What do you
think, Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this gift seeking his own profit -- with a mind attached [to
the reward], seeking to store up for himself, [with the thought], 'I'll
enjoy this after death' -- on the break-up of the body, after death,
reappears in the company of the Four Great Kings. Then, having exhausted
that action, that power, that status, that sovereignty, he is a returner,
coming back to this world.
"Then there is the case of a person who gives a gift not seeking his own
profit, not with a mind attached [to the reward], not seeking to store up
for himself, nor [with the thought], 'I'll enjoy this after death.' Instead,
he gives a gift with the thought, 'Giving is good.' He gives his gift --
food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding,
shelter, & a lamp -- to a priest or a contemplative. What do you think,
Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this gift with the thought, 'Giving is good,' on the break-up
of the body, after death, reappears in the company of the Devas of the
Thirty-three. Then, having exhausted that action, that power, that status,
that sovereignty, he is a returner, coming back to this world.
"Or, instead of thinking, 'Giving is good,' he gives a gift with the
thought, 'This was given in the past, done in the past, by my father &
grandfather. It would not be right for me to let this old family custom be
discontinued'... on the break-up of the body, after death, he reappears in
the company of the Devas of the Hours. Then, having exhausted that action,
that power, that status, that sovereignty, he is a returner, coming back to
this world.
"Or, instead... he gives a gift with the thought, 'I am well-off. These are
not well-off. It would not be right for me, being well-off, not to give a
gift to those who are not well-off'... on the break-up of the body, after
death, he reappears in the company of the Contented Devas. Then, having
exhausted that action, that power, that status, that sovereignty, he is a
returner, coming back to this world.
"Or, instead... he gives a gift with the thought, 'Just as there were the
great sacrifices of the sages of the past -- Atthaka, Vamaka, Vamadeva,
Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu --
in the same way will this be my distribution of gifts'... on the break-up of
the body, after death, he reappears in the company of the devas who delight
in creation. Then, having exhausted that action, that power, that status,
that sovereignty, he is a returner, coming back to this world.
"Or, instead... he gives a gift with the thought, 'When this gift of mine is
given, it makes the mind serene. Gratification & joy arise'... on the
break-up of the body, after death, he reappears in the company of the devas
who have power over the creations of others. Then, having exhausted that
action, that power, that status, that sovereignty, he is a returner, coming
back to this world.
"Or, instead of thinking, 'When this gift of mine is given, it makes the
mind serene. Gratification & joy arise,' he gives a gift with the thought,
'This is an ornament for the mind, a support for the mind.' He gives his
gift -- food, drink, clothing, a vehicle; a garland, perfume, & ointment;
bedding, shelter, & a lamp -- to a priest or a contemplative. What do you
think, Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this, not seeking his own profit, not with a mind attached [to
the reward], not seeking to store up for himself, nor [with the thought],
'I'll enjoy this after death,'
" -- nor with the thought, 'Giving is good,'
" -- nor with the thought, 'This was given in the past, done in the past, by
my father & grandfather. It would not be right for me to let this old family
custom be discontinued,'
" -- nor with the thought, 'I am well-off. These are not well-off. It would
not be right for me, being well-off, not to give a gift to those who are not
well-off,' nor with the thought, 'Just as there were the great sacrifices of
the sages of the past -- Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi,
Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu -- in the same way this
will be my distribution of gifts,'
" -- nor with the thought, 'When this gift of mine is given, it makes the
mind serene. Gratification & joy arise,'
" -- but with the thought, 'This is an ornament for the mind, a support for
the mind' -- on the break-up of the body, after death, he reappears in the
company of Brahma's Retinue. Then, having exhausted that action, that power,
that status, that sovereignty, he is a non-returner. He does not come back
to this world.
"This, Sariputta, is the cause, this is the reason, why a person gives a
gift of a certain sort and it does not bear great fruit or great benefit,
whereas another person gives a gift of the same sort and it bears great
fruit and great benefit."
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an07-049.html
When to give
Anguttara Nikaya V.36 - Kaladana Sutta - Seasonable Gifts
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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"There are these five seasonable gifts. Which five? One gives to a newcomer.
One gives to one going away. One gives to one who is ill. One gives in time
of famine. One sets the first fruits of field & orchard in front of those
who are virtuous. These are the five seasonable gifts."
In the proper season they give --
    those with discernment,
    responsive, free from stinginess.
Having been given in proper season,
with hearts inspired by the Noble Ones
    -- straightened, Such --
their offering bears an abundance.
Those who rejoice in that gift
    or give assistance,
they, too, have a share of the merit,
    and the offering isn't depleted by that.
So, with an unhesitant mind,
one should give where the gift bears great fruit.
    Merit is what establishes
    living beings in the next life.
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Revised: Thu 17 May 2001;
http://www.accesstoinsight.org/canon/anguttara/an05-036.html
Fruits of giving
Anguttara Nikaya V.34 - Siha Sutta - To General Siha (On Generosity)
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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I have heard that on one occasion the Blessed One was staying near Vesali,
in the Great Forest, at the Gabled Pavilion. Then General Siha went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As
he was sitting there he said to the Blessed One: "Is it possible, lord, to
point out a fruit of generosity visible in the here & now?"
"It is possible, Siha. One who gives, who is a master of giving, is dear &
charming to people at large. And the fact that who is generous, a master of
giving, is dear & charming to people at large: this is a fruit of generosity
visible in the here & now.
"Furthermore, good people, people of integrity, admire one who gives, who is
a master of giving. And the fact that good people, people of integrity,
admire one who gives, who is a master of giving: this, too, is a fruit of
generosity visible in the here & now.
"Furthermore, the fine reputation of one who gives, who is a master of
giving, is spread far & wide. And the fact that the fine reputation of one
who gives, who is a master of giving, is spread far & wide: this, too, is a
fruit of generosity visible in the here & now.
"Furthermore, when one who gives, who is a master of giving, approaches any
assembly of people -- noble warriors, brahmans, householders, or
contemplatives -- he/she does so confidently & without embarrassment. And
the fact that when one who gives, who is a master of giving, approaches any
assembly of people -- noble warriors, brahmans, householders, or
contemplatives -- he/she does so confidently & without embarrassment: this,
too, is a fruit of generosity visible in the here & now.
"Furthermore, at the break-up of the body, after death, one who gives, who
is a master of giving, reappears in a good destination, the heavenly world.
And the fact that at the break-up of the body, after death, one who gives,
who is a master of giving, reappears in a good destination, the heavenly
world: this is a fruit of generosity in the next life."
When this was said, General Siha said to the Blessed One: "As for the four
fruits of generosity visible in the here & now that have been pointed out by
the Blessed One, it's not the case that I go by conviction in the Blessed
One with regard to them. I know them, too. I am one who gives, a master of
giving, dear & charming to people at large. I am one who gives, a master of
giving; good people, people of integrity, admire me. I am one who gives, a
master of giving, and my fine reputation is spread far & wide: 'Siha is
generous, a doer, a supporter of the Sangha.' I am one who gives, a master
of giving, and when I approach any assembly of people -- noble warriors,
brahmans, householders, or contemplatives -- I do so confidently & without
embarrassment.
"But when the Blessed One says to me, 'At the break-up of the body, after
death, one who gives, who is a master of giving, reappears in a good
destination, the heavenly world,' that I do not know. That is where I go by
conviction in the Blessed One."
"So it is, Siha. So it is. At the break-up of the body, after death, one who
gives, who is a master of giving, reappears in a good destination, the
heavenly world."
One who gives is dear.
People at large admire him.
He gains honor. His status grows.
He enters an assembly unembarrassed.
He is confident -- the man unmiserly.
Therefore the wise give gifts.
    Seeking bliss,
they would subdue the stain
    of miserliness.
Established in the three-fold heavenly world,
they enjoy themselves long
in fellowship with the devas.
Having made the opportunity for themselves,
having done what is skillful,
then when they fall from here
they fare on, self-radiant, in Nandana [the garden of the devas].
There they delight, enjoy, are joyful,
replete with the five sensuality strands.
Having followed the words of the sage who is Such,
they enjoy themselves in heaven --
    disciples of the One Well-gone.
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Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an05-034.html
5 great gifts;
Anguttara Nikaya VIII.39 - Abhisanda Sutta - Rewards
Translated from the Pali by Thanissaro Bhikkhu For free distribution only.
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"Monks, there are these eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing, to welfare &
happiness. Which eight?
"There is the case where a disciple of the noble ones has gone to the Buddha
for refuge. This is the first reward of merit, reward of skillfulness,
nourishment of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing; to welfare &
to happiness.
"Furthermore, the disciple of the noble ones has gone to the Dhamma for
refuge. This is the second reward of merit...
"Furthermore, the disciple of the noble ones has gone to the Sangha for
refuge. This is the third reward of merit...
"Now, there are these five gifts, five great gifts -- original,
long-standing, traditional, ancient, unadulterated, unadulterated from the
beginning -- that are not open to suspicion, will never be open to
suspicion, and are unfaulted by knowledgeable contemplatives & priests.
Which five?
"There is the case where a disciple of the noble ones, abandoning the taking
of life, abstains from taking life. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless numbers
of beings. In giving freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings, he gains a share in
limitless freedom from danger, freedom from animosity, and freedom from
oppression. This is the first gift, the first great gift -- original,
long-standing, traditional, ancient, unadulterated, unadulterated from the
beginning -- that is not open to suspicion, will never be open to suspicion,
and is unfaulted by knowledgeable contemplatives & priests. And this is the
fourth reward of merit...
"Furthermore, abandoning taking what is not given (stealing), the disciple
of the noble ones abstains from taking what is not given. In doing so, he
gives freedom from danger, freedom from animosity, freedom from oppression
to limitless numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he gains
a share in limitless freedom from danger, freedom from animosity, and
freedom from oppression. This is the second gift, the second great gift...
and this is the fifth reward of merit...
"Furthermore, abandoning illicit sex, the disciple of the noble ones
abstains from illicit sex. In doing so, he gives freedom from danger,
freedom from animosity, freedom from oppression to limitless numbers of
beings. In giving freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share in limitless
freedom from danger, freedom from animosity, and freedom from oppression.
This is the third gift, the third great gift... and this is the sixth reward
of merit...
"Furthermore, abandoning lying, the disciple of the noble ones abstains from
lying. In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving freedom
from danger, freedom from animosity, freedom from oppression to limitless
numbers of beings, he gains a share in limitless freedom from danger,
freedom from animosity, and freedom from oppression. This is the fourth
gift, the fourth great gift... and this is the seventh reward of merit...
"Furthermore, abandoning the use of intoxicants, the disciple of the noble
ones abstains from taking intoxicants. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless numbers
of beings. In giving freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings, he gains a share in
limitless freedom from danger, freedom from animosity, and freedom from
oppression. This is the fifth gift, the fifth great gift -- original,
long-standing, traditional, ancient, unadulterated, unadulterated from the
beginning -- that is not open to suspicion, will never be open to suspicion,
and is unfaulted by knowledgeable contemplatives & priests. And this is the
eighth reward of merit, reward of skillfulness, nourishment of happiness,
celestial, resulting in happiness, leading to heaven, leading to what is
desirable, pleasurable, & appealing; to welfare & to happiness.
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See also: AN IV.111, as an example of gentle training.
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Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/anguttara/an08-039.html
Well as a psychiatric patient or as a person with a sick mind I have
weakness in this that I do things to much on autopilot; I end up giving
gifts thougtless. Sorry, but when I find out I make a recollection of gifts
in order to redo it right.


Venerable Sirs or Ladies,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
The only thing I know of to be afraid is Kamma.
- How we create kamma
- How many times ones encounter the consequences of kamma
- Discourse on kamma.
- Ending of kamma?
- Something more about kamma
How we create kamma
"And what is the result of kamma? The result of kamma is of three sorts, I
tell you: that which arises right here & now, that which arises later [in
this lifetime], and that which arises following that. This is called the
result of kamma. "
How many times we encounter the consequences of kamma
"Intention, I tell you, is kamma. Intending, one does kamma by way of body,
speech, & intellect.
Discourse on Kamma - Majjhima Nikaya 135 - Cula-kammavibhanga Sutta
The Shorter Exposition of Kamma Translated from the Pali by Ñanamoli Thera.
For free distribution only. Read an alternate translation by Thanissaro
Bhikkhu
From The Buddha's Words on Kamma: Four Discourses from the Middle Length
Collection (WH 248), edited by Khantipalo Bhikkhu, (Kandy: Buddhist
Publication Society, 1993). Copyright ©1993 Buddhist Publication Society.
Used with permission.
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Introduction (by Bhikkhu Khantipalo)
You want: long life, health, beauty, power, riches, high birth, wisdom? Or
even some of these things? They do not appear by chance. It is not someone's
luck that they are healthy, or another's lack of it that he is stupid.
Though it may not be clear to us now, all such inequalities among human
beings (and all sorts of beings) come about because of the kamma they have
made individually. Each person reaps his own fruits. So if one is touched by
short life, sickliness, ugliness, insignificance, poverty, low birth or stup
idity and one does not like these things, no need to just accept that that
is the way it is. The future need not be like that provided that one makes
the right kind of kamma now. Knowing what kamma to make and what not to make
is the mark of a wise man. It is also the mark of one who is no longer
drifting aimlessly but has some direction in life and some control over the
sort of events that will occur.
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1. Thus have I heard. On one occasion the Blessed One was living at Savatthi
in Jeta's Grove, Anathapindika's Park.
Then Subha the student (brahman), Todeyya's son, went to the Blessed One and
exchanged greetings with him, and when the courteous and amiable talk was
finished, he sat down at one side. When he had done so, Subha the student
said to the Blessed One:
2. "Master Gotama, what is the reason, what is the condition, why
inferiority and superiority are met with among human beings, among mankind?
For one meets with short-lived and long-lived people, sick and healthy
people, ugly and beautiful people, insignificant and influential people,
poor and rich people, low-born and high-born people, stupid and wise people.
What is the reason, what is the condition, why superiority and inferiority
are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance
spoken in brief without expounding the detailed meaning. It would be good if
Master Gotama taught me the Dhamma so that I might understand the detailed
meaning of Master Gotama's utterance spoken in brief without expounding the
detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said th
is:
5. "Here, student, some woman or man is a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation, in an unhappy destination, in perdition, in hell. If, on the
dissolution of the body, after death, instead of his reappearing in a state
of deprivation, in an unhappy destination, in perdition, in hell, he comes
to the human state, he is short-lived wherever he is reborn. This is the way
that leads to short life, that is to say, to be a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings.
6. "But here some woman or man, having abandoned the killing of living
beings, abstains from killing living beings, lays aside the rod and lays
aside the knife, is considerate and merciful and dwells compassionate for
the welfare of all living beings. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a happy
destination, in the heavenly world. If, on the dissolution of the body,
after death, instead of his reappearing in a happy destination, in the
heavenly world, he comes to the human state, he is long-lived wherever he is
reborn. This is the way that leads to long life, that is to say, to have
abandoned the killing of living beings, to abstain from killing living
beings, to lay aside the rod and lay aside the knife, to be considerate and
merciful, and to dwell compassionate for the welfare of all living beings.
7. "Here, student, some woman or man is one who harms beings with his hands
or with clods or with sticks or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a state of deprivation... If instead he comes to the human
state, he is sickly wherever he is reborn. This is the way that leads to
sickness, that is to say, to be one who harms beings with one's hands or
with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands,
or with clods, or with sticks, or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination... If instead he comes to the human state,
he is healthy wherever he is reborn. This is the way that leads to health,
that is to say, not to be one who harms beings with his hands or with clods
or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when
little is said, he is furious, angry, ill-disposed, resentful, he shows
ill-temper, hate and surliness. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a state
of deprivation... If instead he comes to the human state, he is ugly
wherever he is reborn. This is the way that leads to ugliness, that is to
say, to be furious, angry, ill-disposed, resentful, and to show ill-temper,
hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even
when much is said, he is not furious, angry, ill-disposed, resentful, nor
does he show ill-temper, hate or surliness. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination... If instead he comes to the human state,
he is beautiful wherever he is reborn. This is the way that leads to beauty,
that is to say, not to be angry or given to much rage; even when much is
said, not to be furious, angry, ill-disposed or resentful, or to show
ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and
harbors envy about others' gains, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation... If instead he comes to the human state, he is insignificant
wherever he is reborn. This is the way that leads to insignificance, that is
to say, to be envious, to envy, begrudge, and harbor envy about others'
gain, honor, veneration, respect, salutations and offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge
or harbor envy about others' gain, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a happy destination...
If instead he comes to the human state, he is influential wherever he is
reborn. This is the way that leads to influence, that is to say, not to be
envious, not to envy, begrudge or harbor envy about others' gain, honor,
veneration, respect, salutations and offerings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or
brahmans. Due to having performed and completed such kamma, on the
dissolution of the body, after death he reappears in a state of
deprivation... If instead he comes to the human state, he is poor wherever
he is reborn. This is the way that leads to poverty, that is to say, not to
be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents,
bed, roof and lighting to monks and brahmans.
14. "But here some woman or man is a giver of food, drink, cloth, sandals,
perfumes, unguents, bed, roof and lighting to monks and brahmans. Due to
having performed and completed such kamma, on the dissolution of the body,
after death, he reappears in a happy destination... If instead he comes to
the human state, he is rich wherever he is reborn. This is the way that
leads to riches, that is to say, to be a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and
brahmans.
15. "Here, student, some woman or man is obdurate and haughty; he does not
pay homage to whom he should pay homage, or rise up for whom he should rise
up, or give a seat to whom he should give a seat, or make way for whom he
should make way, or worship him who should be worshipped, or respect him who
should be respected, or revere him who should be revered, or honor him who
should be honored. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation... If instead he comes to the human state, he is low-born
wherever he is reborn. This is the way that leads to low birth, that is to
say, to be obdurate and haughty, not to pay homage to whom he should pay
homage, nor rise up for..., nor give a seat to..., nor make way for..., nor
worship..., nor respect..., nor revere..., nor honor him who should be
honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage
to whom he should pay homage, rises up for whom he should rise up, gives a
seat to whom he should give a seat, makes way for whom he should make way,
worships him who should be worshipped, respects him who should be respected,
reveres him who should be revered, honors him who should be honored. Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a happy destination... If instead he comes to
the human state, he is high-born wherever he is reborn. This is the way that
leads to high birth, that is to say, not to be obdurate or haughty, to pay
homage to whom he should pay homage, to rise up for..., to give a seat
to..., to make way for..., to worship... respect... revere... honor him who
should be honored.
17. "Here, student, some woman or man when visiting a monk or brahman, does
not ask: 'What is wholesome, venerable sir? What is unwholesome? What is
blamable? What is blameless? What should be cultivated? What should not be
cultivated? What, by my doing it, will be long for my harm and suffering? Or
what, by my doing it, will be long for my welfare and happiness?' Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a state of deprivation... If instead he comes
to the human state, he will be stupid wherever he is reborn. This is the way
that leads to stupidity, that is to say, when visiting a monk or brahman,
not to ask: 'What is wholesome?... Or what, by my doing it, will be long for
my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahman, asks: 'What
is wholesome, venerable sir?... Or what, by my doing it, will be long for my
welfare and happiness?' Due to having performed and completed such kammas,
on the dissolution of the body, after death, he reappears in a happy
destination... If instead he comes to the human state, he is wise wherever
he is reborn. This is the way that leads to wisdom, that is to say, when
visiting a monk or brahman, to ask: 'What is wholesome, venerable sir?... Or
what, by my doing it, will be long for my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived,
the way that leads to long life makes people long-lived; the way that leads
to sickness makes people sick, the way that leads to health makes people
healthy; the way that leads to ugliness makes people ugly, the way that
leads to beauty makes people beautiful; the way that leads to insignificance
makes people insignificant, the way that leads to influence makes people
influential; the way that leads to poverty makes people poor, the way that
leads to riches makes people rich; the way that leads to low birth makes
people low-born, the way that leads to high birth makes people high-born;
the way that leads to stupidity makes people stupid, the way that leads to
wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
21. When this was said, Subha the student, Todeyya's son, said to the
Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The
Dhamma has been made clear in many ways by Master Gotama, as though he were
turning upright what had been overthrown, revealing the hidden, showing the
way to one who is lost, holding up a lamp in the darkness for those with
eyes to see forms.
22. "I go to Master Gotama for refuge, and to the Dhamma and to the Sangha
of bhikkhus. From today let Master Gotama accept me as a lay follower who
has gone to him for refuge for life."
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn135a.html
Ending of Kamma?
Anguttara Nikaya IV.235 - Ariyamagga Sutta - The Noble Path
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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"Monks, these four types of kamma have been directly realized, verified, &
made known by me. Which four? There is kamma that is dark with dark result.
There is kamma that is bright with bright result. There is kamma that is
dark & bright with dark & bright result. There is kamma that is neither dark
nor bright with neither dark nor bright result, leading to the ending of
kamma.
"And what is kamma that is dark with dark result? There is the case where a
certain person fabricates an injurious bodily fabrication, fabricates an
injurious verbal fabrication, fabricates an injurious mental fabrication.
Having fabricated an injurious bodily fabrication, having fabricated an
injurious verbal fabrication, having fabricated an injurious mental
fabrication, he rearises in an injurious world. On rearising in an injurious
world, he is there touched by injurious contacts. Touched by injurious
contacts, he experiences feelings that are exclusively painful, like those
of the beings in hell. This is called kamma that is dark with dark result.
"And what is kamma that is bright with bright result? There is the case
where a certain person fabricates a non-injurious bodily fabrication ... a
non-injurious verbal fabrication ... a non-injurious mental fabrication ...
He rearises in a non-injurious world ... There he is touched by
non-injurious contacts ... He experiences feelings that are exclusively
pleasant, like those of the Ever-radiant Devas. This is called kamma that is
bright with bright result.
"And what is kamma that is dark & bright with dark & bright result? There is
the case where a certain person fabricates a bodily fabrication that is
injurious & non-injurious ... a verbal fabrication that is injurious &
non-injurious ... a mental fabrication that is injurious & non-injurious ...
He rearises in an injurious & non-injurious world ... There he is touched by
injurious & non-injurious contacts ... He experiences injurious &
non-injurious feelings, pleasure mingled with pain, like those of human
beings, some devas, and some beings in the lower realms. This is called
kamma that is dark & bright with dark & bright result.
"And what is kamma that is neither dark nor bright with neither dark nor
bright result, leading to the ending of kamma? Right view, right resolve,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration. This is called kamma that is neither dark
nor bright with neither dark nor bright result, leading to the ending of
kamma.
"These, monks, are the four types of kamma directly realized, verified, &
made known by me."
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See also: MN 57; "Kamma and the Ending of Kamma" in The Wings to Awakening
(Thanissaro Bhikkhu)
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Revised: Wed 8 May 2002
http://www.accesstoinsight.org/canon/anguttara/an04-235.html
Something more about kamma
.. Out of the Anguttara Nikaya VI.63 - Nibbedhika Sutta ...
5] "'Kamma should be known. The cause by which kamma comes into play should
be known. The diversity in kamma should be known. The result of kamma should
be known. The cessation of kamma should be known. The path of practice for
the cessation of kamma should be known.' Thus it has been said. In reference
to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body,
speech, & intellect.
"And what is the cause by which kamma comes into play? Contact is the cause
by which kamma comes into play.
"And what is the diversity in kamma? There is kamma to be experienced in
hell, kamma to be experienced in the realm of common animals, kamma to be
experienced in the realm of the hungry shades, kamma to be experienced in
the human world, kamma to be experienced in the world of the devas. This is
called the diversity in kamma.
"And what is the result of kamma? The result of kamma is of three sorts, I
tell you: that which arises right here & now, that which arises later [in
this lifetime], and that which arises following that. This is called the
result of kamma.
"And what is the cessation of kamma? From the cessation of contact is the
cessation of kamma; and just this noble eightfold path -- right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration -- is the path of practice leading to the
cessation of kamma.
"Now when a disciple of the noble ones discerns kamma in this way, the cause
by which kamma comes into play in this way, the diversity of kamma in this
way, the result of kamma in this way, the cessation of kamma in this way, &
the path of practice leading to the cessation of kamma in this way, then he
discerns this penetrative holy life as the cessation of kamma.
"'Kamma should be known. The cause by which kamma comes into play... The
diversity in kamma... The result of kamma... The cessation of kamma... The
path of practice for the cessation of kamma should be known.' Thus it has
been said, and in reference to this was it said.
5] "'Kamma should be known. The cause by which kamma comes into play should
be known. The diversity in kamma should be known. The result of kamma should
be known. The cessation of kamma should be known. The path of practice for
the cessation of kamma should be known.' Thus it has been said. In reference
to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body,
speech, & intellect.
"And what is the cause by which kamma comes into play? Contact is the cause
by which kamma comes into play.
"And what is the diversity in kamma? There is kamma to be experienced in
hell, kamma to be experienced in the realm of common animals, kamma to be
experienced in the realm of the hungry shades, kamma to be experienced in
the human world, kamma to be experienced in the world of the devas. This is
called the diversity in kamma.
"And what is the result of kamma? The result of kamma is of three sorts, I
tell you: that which arises right here & now, that which arises later [in
this lifetime], and that which arises following that. This is called the
result of kamma.
"And what is the cessation of kamma? From the cessation of contact is the
cessation of kamma; and just this noble eightfold path -- right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration -- is the path of practice leading to the
cessation of kamma.
"Now when a disciple of the noble ones discerns kamma in this way, the cause
by which kamma comes into play in this way, the diversity of kamma in this
way, the result of kamma in this way, the cessation of kamma in this way, &
the path of practice leading to the cessation of kamma in this way, then he
discerns this penetrative holy life as the cessation of kamma.
"'Kamma should be known. The cause by which kamma comes into play... The
diversity in kamma... The result of kamma... The cessation of kamma... The
path of practice for the cessation of kamma should be known.' Thus it has
been said, and in reference to this was it said.
... ... Out of Anguttara Nikaya 6-63
Translator rev. Thanissaro Bhikkhu; Revised: Fri 3 May 2002
http://www.accesstoinsight.org/canon/anguttara/an06-063.html
Well as a psychiatric patient or as a person with a sick mind I have a
weakness in all of this. Not only is my knowledge about this fading and
subject to aging, the real problem is that I am also forgetfull and it is
likely that I might forget the importance of not doing unwholesome doings
and end up doing it anyway.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings.
with mudita,
Ratana Mata

Venerable Sirs or Ladies,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings
The difficulty with shame is that I dont know many texts about that. But I
just had a great idea and I will give it a try. In many religions there is
mention of the bright root; some sort of inner light and I dont know many
buddhist texts about that...
Itivuttaka 42. The Bright Protectors {Iti II.15; Iti 36}
[Read an alternate translation by Thanissaro Bhikkhu]
This was said by the Lord, said by the Arahant so I have heard;
"Bhikkhus, these two bright principles protect the world. What are the two?
Shame and fear of wrongdoing. If, bhikkhus, these two bright principles did
not protect the world, there would not be discerned respect for mother or
maternal aunt or maternal uncle's wife or a teacher's wife or the wives of
other honored persons, and the world would have fallen into promiscuity, as
with goats, sheep, chickens, pigs, dogs, and jackals. But as these two
bright principles protect the world, there is discerned respect for
mother... and the wives of other honored persons."
This is the meaning of what the Arahant said and in regard to this was it
said;
Those in whom shame and fear of wrong
Are not consistently found
Have deviated from the bright root
And are led back to birth and death.
But those in whom shame and fear of wrong
Are consistently ever present,
Peaceful, mature in the holy life,
They put an end to renewal of being.
This too was said by the Arahant so I have heard.
Translator Reverend John D. Ireland Revised: Wed 25 June 2003
http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html
What light?
Samyutta Nikaya LVI.11 - Dhammacakkapavattana Sutta - Setting Rolling the
Wheel of Truth
Translated from the Pali by Ñanamoli Thera.For free distribution only.
Alternate translations: Piyadassi Thera | Thanissaro Bhikkhu
From Three Cardinal Discourses of the Buddha (WH 17), translated from the
Pali by Ñanamoli Thera (Kandy: Buddhist Publication Society, 1981).
Copyright ©1981 Buddhist Publication Society. Used with permission.
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Thus I heard. On one occasion the Blessed One was living at Benares in the
Deer Park at Isipatana (the Resort of Seers). There he addressed the
bhikkhus of the group of five.
"Bhikkhus, these two extremes ought not to be cultivated by one gone forth
from the house-life. What are the two? There is devotion to indulgence of
pleasure in the objects of sensual desire, which is inferior, low, vulgar,
ignoble, and leads to no good; and there is devotion to self-torment, which
is painful, ignoble and leads to no good.
"The middle way discovered by a Perfect One avoids both these extremes; it
gives vision, it gives knowledge, and it leads to peace, to direct
acquaintance, to discovery, to nibbana. And what is that middle way? It is
simply the noble eightfold path, that is to say, right view, right
intention; right speech, right action, right livelihood; right effort, right
mindfulness, right concentration. That is the middle way discovered by a
Perfect One, which gives vision, which gives knowledge, and which leads to
peace, to direct acquaintance, to discovery, to nibbana.
"Suffering, as a noble truth, is this: Birth is suffering, aging is
suffering, sickness is suffering, death is suffering, sorrow and
lamentation, pain, grief and despair are suffering; association with the
loathed is suffering, dissociation from the loved is suffering, not to get
what one wants is suffering -- in short, suffering is the five categories of
clinging objects.
"The origin of suffering, as a noble truth, is this: It is the craving that
produces renewal of being accompanied by enjoyment and lust, and enjoying
this and that; in other words, craving for sensual desires, craving for
being, craving for non-being.
"Cessation of suffering, as a noble truth, is this: It is remainderless
fading and ceasing, giving up, relinquishing, letting go and rejecting, of
that same craving.
"The way leading to cessation of suffering, as a noble truth, is this: It is
simply the noble eightfold path, that is to say, right view, right
intention; right speech, right action, right livelihood; right effort, right
mindfulness, right concentration.
"'Suffering, as a noble truth, is this.' Such was the vision, the knowledge,
the understanding, the finding, the light, that arose in regard to ideas not
heard by me before. 'This suffering, as a noble truth, can be diagnosed.'
Such was the vision, the knowledge, the understanding, the finding, the
light, that arose in regard to ideas not heard by me before. 'This
suffering, as a noble truth, has been diagnosed.' Such was the vision, the
knowledge, the understanding, the finding, the light, that arose in regard
to ideas not heard by me before.
"'The origin of suffering, as a noble truth, is this.' Such was the
vision... 'This origin of suffering, as a noble truth, can be abandoned.'
Such was the vision... 'This origin of suffering, as a noble truth, has been
abandoned.' Such was the vision... in regard to ideas not heard by me
before.
"'Cessation of suffering, as a noble truth, is this.' Such was the vision...
'This cessation of suffering, as a noble truth, can be verified.' Such was
the vision... 'This cessation of suffering, as a noble truth, has been
verified.' Such was the vision... in regard to ideas not heard by me before.
"'The way leading to cessation of suffering, as a noble truth, is this.'
Such was the vision... 'This way leading to cessation of suffering, as a
noble truth, can be developed.' Such was the vision... 'This way leading to
the cessation of suffering, as a noble truth, has been developed.' Such was
the vision... in regard to ideas not heard by me before.
"As long as my knowing and seeing how things are, was not quite purified in
these twelve aspects, in these three phases of each of the four noble
truths, I did not claim in the world with its gods, its Maras and high
divinities, in this generation with its monks and brahmans, with its princes
and men to have discovered the full Awakening that is supreme. But as soon
as my knowing and seeing how things are, was quite purified in these twelve
aspects, in these three phases of each of the four noble truths, then I
claimed in the world with its gods, its Maras and high divinities, in this
generation with its monks and brahmans, its princes and men to have
discovered the full Awakening that is supreme. Knowing and seeing arose in
me thus: 'My heart's deliverance is unassailable. This is the last birth.
Now there is no renewal of being.'"
That is what the Blessed One said. The bhikkhus of the group of five were
glad, and they approved his words.
Now during this utterance, there arose in the venerable Kondañña the
spotless, immaculate vision of the True Idea: "Whatever is subject to
arising is all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One the
earthgods raised the cry: "At Benares, in the Deer Park at Isipatana, the
matchless Wheel of truth has been set rolling by the Blessed One, not to be
stopped by monk or divine or god or death-angel or high divinity or anyone
in the world."
On hearing the earth-gods' cry, all the gods in turn in the six paradises of
the sensual sphere took up the cry till it reached beyond the Retinue of
High Divinity in the sphere of pure form. And so indeed in that hour, at
that moment, the cry soared up to the World of High Divinity, and this
ten-thousandfold world-element shook and rocked and quaked, and a great
measureless radiance surpassing the very nature of the gods was displayed in
the world.
Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña
knows!", and that is how that venerable one acquired the name,
Añña-Kondañña -- Kondañña who knows.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn56-011a.html
More practical  ...
Anguttara Nikaya V.57 - Upajjhatthana Sutta - Subjects for Contemplation
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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"There are these five facts that one should reflect on often, whether one is
a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact
that one should reflect on often, whether one is a woman or a man, lay or
ordained.
"'I am subject to illness, have not gone beyond illness.'...
"'I am subject to death, have not gone beyond death.'...
"'I will grow different, separate from all that is dear and appealing to
me.'...
"'I am the owner of my actions (kamma), heir to my actions, born of my
actions, related through my actions, and have my actions as my arbitrator.
Whatever I do, for good or for evil, to that will I fall heir.'...
"These are the five facts that one should reflect on often, whether one is a
woman or a man, lay or ordained.
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to aging, have not gone beyond aging'? There are beings who are
intoxicated with a [typical] youth's intoxication with youth. Because of
that intoxication with youth, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect on that fact,
that youth's intoxication with youth will either be entirely abandoned or
grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to illness, have not gone beyond illness'? There are beings who are
intoxicated with a [typical] healthy person's intoxication with health.
Because of that intoxication with health, they conduct themselves in a bad
way in body... in speech... and in mind. But when they often reflect on that
fact, that healthy person's intoxication with health will either be entirely
abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to death, have not gone beyond death'? There are beings who are
intoxicated with a [typical] living person's intoxication with life. Because
of that intoxication with life, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect on that fact,
that living person's intoxication with life will either be entirely
abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I
will grow different, separate from all that is dear and appealing to me'?
There are beings who feel desire and passion for the things they find dear
and appealing. Because of that passion, they conduct themselves in a bad way
in body... in speech... and in mind. But when they often reflect on that
fact, that desire and passion for the things they find dear and appealing
will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
the owner of my actions (kamma), heir to my actions, born of my actions,
related through my actions, and have my actions as my arbitrator. Whatever I
do, for good or for evil, to that will I fall heir'? There are beings who
conduct themselves in a bad way in body... in speech... and in mind. But
when they often reflect on that fact, that bad conduct in body, speech, and
mind will either be entirely abandoned or grow weaker...
"Now, a disciple of the noble ones considers this: 'I am not the only one
subject to aging, who has not gone beyond aging. To the extent that there
are beings -- past and future, passing away and re-arising -- all beings are
subject to aging, have not gone beyond aging.' When he/she often reflects on
this, the [factors of the] path take birth. He/she sticks with that path,
develops it, cultivates it. As he/she sticks with that path, develops it and
cultivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 'I am not the only
one subject to illness, who has not gone beyond illness.'... 'I am not the
only one subject to death, who has not gone beyond death.'... 'I am not the
only one who will grow different, separate from all that is dear and
appealing to me.'...
"A disciple of the noble ones considers this: 'I am not the only one who is
owner of my actions, heir to my actions, born of my actions, related through
my actions, and have my actions as my arbitrator; who -- whatever I do, for
good or for evil, to that will I fall heir. To the extent that there are
beings -- past and future, passing away and re-arising -- all beings are the
owner of their actions, heir to their actions, born of their actions,
related through their actions, and have their actions as their arbitrator.
Whatever they do, for good or for evil, to that will they fall heir.' When
he/she often reflects on this, the [factors of the] path take birth. He/she
sticks with that path, develops it, cultivates it. As he/she sticks with
that path, develops it and cultivates it, the fetters are abandoned, the
obsessions destroyed."
Subject to birth, subject to aging,
    subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
    living as they do.
As I maintained this attitude --
knowing the Dhamma
without paraphernalia --
I overcame all intoxication
with health, youth, & life
    as one who sees
    renunciation as rest.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
    I will not return.
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Revised: Tue 18 September 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an05-057.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I am not shamefull enough to notice that Buddha's
wife has died, or woman of other respected man, nor did I notice that his
mother died, or that my mother or father will die( I have two grandfathers
who died and I know of a dead unborn twin).
All those wonderfull woman, I don't notice that they are going to die, no
Bhikkhuni just no-one. Sorry for my shamelessness.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Mata

Venerable Sirs or Ladies
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in knowing how to listen to the Dhamma or recognizing the Dhamma or
know of any Suttas about the Buddha about how to do that.
But I just had this good idea and I would like to share these excerpts with
you about this topic.
The second one is inspired by Barb Beier from
alt.religion.buddhism.theravada.
The others Suttas are related to the merit needed to understand the
teachings better.
This letter is composed with the following subjects
- Understanding the teaching
- Pure mind
- Merit as requisite condition
- The essence of learning and wisdom
Understanding the teaching
The non-doing of any evil,
the performance of what's skillful,
the cleansing of one's own mind:
    this is the teaching
    of the Awakened. [Dhp 183]
A pure mind
Dhammapada 1 - The Pairs - Translated from the Pali by Acharya
Buddharakkhita.
For free distribution only. Read an alternate translation by Thanissaro
Bhikkhu
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1. Mind precedes all mental states. Mind is their chief; they are all
mind-wrought. If with an impure mind a person speaks or acts suffering
follows him like the wheel that follows the foot of the ox.
2. Mind precedes all mental states. Mind is their chief; they are all
mind-wrought. If with a pure mind a person speaks or acts happiness follows
him like his never-departing shadow
3. "He abused me, he struck me, he overpowered me, he robbed me." Those who
harbor such thoughts do not still their hatred.
4. "He abused me, he struck me, he overpowered me, he robbed me." Those who
do not harbor such thoughts still their hatred.
5. Hatred is never appeased by hatred in this world. By non-hatred alone is
hatred appeased. This is a law eternal.
6. There are those who do not realize that one day we all must die. But
those who do realize this settle their quarrels.
7. Just as a storm throws down a weak tree, so does Mara overpower the man
who lives for the pursuit of pleasures, who is uncontrolled in his senses,
immoderate in eating, indolent, and dissipated. [1]
8. Just as a storm cannot prevail against a rocky mountain, so Mara can
never overpower the man who lives meditating on the impurities, who is
controlled in his senses, moderate in eating, and filled with faith and
earnest effort. [2]
9. Whoever being depraved, devoid of self-control and truthfulness, should
don the monk's yellow robe, he surely is not worthy of the robe.
10. But whoever is purged of depravity, well-established in virtues and
filled with self-control and truthfulness, he indeed is worthy of the yellow
robe.
11. Those who mistake the unessential to be essential and the essential to
be unessential, dwelling in wrong thoughts, never arrive at the essential.
12. Those who know the essential to be essential and the unessential to be
unessential, dwelling in right thoughts, do arrive at the essential.
13. Just as rain breaks through an ill-thatched house, so passion penetrates
an undeveloped mind.
14. Just as rain does not break through a well-thatched house, so passion
never penetrates a well-developed mind.
15. The evil-doer grieves here and hereafter; he grieves in both the worlds.
He laments and is afflicted, recollecting his own impure deeds.
16. The doer of good rejoices here and hereafter; he rejoices in both the
worlds. He rejoices and exults, recollecting his own pure deeds.
17. The evil-doer suffers here and hereafter; he suffers in both the worlds.
The thought, "Evil have I done," torments him, and he suffers even more when
gone to realms of woe.
18. The doer of good delights here and hereafter; he delights in both the
worlds. The thought, "Good have I done," delights him, and he delights even
more when gone to realms of bliss.
19. Much though he recites the sacred texts, but acts not accordingly, that
heedless man is like a cowherd who only counts the cows of others -- he does
not partake of the blessings of the holy life.
20. Little though he recites the sacred texts, but puts the Teaching into
practice, forsaking lust, hatred, and delusion, with true wisdom and
emancipated mind, clinging to nothing of this or any other world -- he
indeed partakes of the blessings of a holy life.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/dhp1/01.html
Merit as requisite condition
Khuddakapatha 8. Nidhi Kanda -- The Reserve Fund
A person stashes a fund away,
deep underground, at the water line:
"When a need or duty arises,
this will provide for my needs,
for my release if I'm denounced by the king,
molested by thieves,
in case of debt, famine, or accidents."
With aims like this
    in the world
a reserve fund is stashed away.
But no matter how well it's stored,
deep underground, at the water line,
it won't all always serve one's need.
The fund gets shifted from its place,
or one's memory gets confused;
    or -- unseen --
    water serpents make off with it,
    spirits steal it,
    or hateful heirs run off with it.
When one's merit's ended,
it's totally destroyed.
But when a man or woman
has laid aside a well-stored fund
of giving, virtue,
restraint, & self-control,
    with regard to a shrine,
    the Sangha,
    a fine individual,
    guests,
    mother, father,
    or elder sibling:
That's a well-stored fund.
    It can't be wrested away.
    It follows you along.
When, having left this world,
    for wherever you must go,
    you take it with you.
This fund is not held in common with others,
& cannot be stolen by thieves.
So, prudent, you should make merit,
the fund that will follow you along.
This is the fund
that gives all they want
to beings human, divine.
Whatever devas aspire to,
    all that is gained by this.
A fine complexion, fine voice,
a body well-built, well-formed,
lordship, a following:
    all that is gained by this.
Earthly kingship, supremacy,
the bliss of an emperor,
kingship over devas in the heavens:
    all that is gained by this.
The attainment of the human state,
any delight in heaven,
the attainment of Unbinding:
    all that is gained by this.
Excellent friends,
appropriate application, [1]
mastery of clear knowing & release: [2]
    all that is gained by this.
Acumen, [3] emancipations, [4]
the perfection of disciplehood:
    all that is gained by this.
Private Awakening, [5]
Buddhahood:
    all that is gained by this.
So powerful is this,
    the accomplishment of merit.
Thus the wise, the prudent,
    praise the fund of merit
    already made.
Notes:
1. Proper practice of the Dhamma. [Go back]
2. Clear knowing = knowledge of previous lives, knowledge of the passing
away and arising (rebirth) of beings, knowledge of the ending of the mental
effluents: sensual passion, becoming, views, ignorance. Release = release
from the cycle of rebirth. [Go back]
3. Acumen = acumen with regard to the Dhamma, to its meaning, to language, &
to quick-wittedness. These four talents are found in some, but not all,
Arahants. [Go back]
4. Emancipations. The Maha-nidana Suttanta [DN 15] describes the eight
emancipations as follows:
"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the
second emancipation.
"One is intent only on the beautiful. This is the third emancipation. With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, thinking, 'Infinite space,' one enters and remains in the
dimension of the infinitude of space. This is the fourth emancipation. With
the complete transcending of the dimension of the infinitude of space,
thinking, 'Infinite consciousness,' one enters and remains in the dimension
of the infinitude of consciousness. This is the fifth emancipation.
"With the complete transcending of the dimension of the infinitude of
consciousness, thinking, 'There is nothing,' one enters and remains in the
dimension of nothingness. This is the sixth emancipation.
"With the complete transcending of the dimension of nothingness, one enters
and remains in the dimension of neither perception nor non-perception. This
is the seventh emancipation.
"With the complete transcending of the dimension of neither perception nor
non-perception, one enters and remains in the cessation of perception and
feeling. This is the eighth emancipation.
"Now, when a monk attains these eight emancipations in forward order, in
reverse order, in forward and reverse order, when he attains them and
emerges from them wherever he wants, however he wants, and for as long as he
wants, when through the ending of the mental fermentations he enters and
remains in the fermentation-free awareness-release and discernment-release,
having directly known it and realized it in the here and now, he is said to
be a monk released in both ways. And as for another release in both ways,
higher or more sublime than this, there is none." [Go back]
5. Private Awakening: Awakening as a Private Buddha, one who can gain
Awakening without relying on the teachings of others, but who cannot
formulate the Dhamma in the way a Full Buddha can. [Go back]
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Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/khp/khp.html
The essence of learning and wisdom.
Sutta Nipata II.9 - Kimsila Sutta - Right Conduct
Translated from the Pali by John D. Ireland. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From The Discourse Collection: Selected Texts from the Sutta Nipata (WH 82),
translated by John D. Ireland (Kandy: Buddhist Publication Society, 1983).
Copyright ©1983 Buddhist Publication Society. Used with permission.
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"By developing what habit, what conduct, what actions may man be correctly
established in and arrive at the highest goal?
"He should respect his elders and not be envious of them. He should know the
right time for seeing his teacher. [1] If a talk on Dhamma has started he
should know the value of the opportunity and should listen carefully to the
well-spoken words. [2]
"When the time is right let him go to his teacher's presence, unassuming,
putting aside stubbornness. Let him keep in mind and practice (what he has
learned): the meaning and the text (of the Teaching), self-control and (the
other virtues of) the Holy Life. [3] Delighting in the Dhamma, devoted to
the Dhamma, established in the Dhamma, skilled in investigating the Dhamma,
[4] let him not indulge in talk harmful to the (practice of) Dhamma. Let him
be guided by well-spoken truths.
"Abandoning the uttering of laughter and lamentations; giving up anger,
fraud, hypocrisy, longing, conceit, violence, harshness, moral taints and
infatuation; let him live without pride, self controlled. Understanding is
essential (for listening) to a well-spoken word. Learning and understanding
are essential to meditation, but a man who is hasty and heedless does not
increase his wisdom and learning.
"Those who are devoted to the Dhamma made known by the Noble Ones (ariya)
are unsurpassed in speech, thought and action. They are established in
peace, gentleness and concentration, and have reached the essence of
learning and wisdom."
-- vv. 324-330
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Notes
1. That is when needing their advice for dispelling mental defilements. [Go
back]
2. The phrase "well-spoken" (subhasita) is a technical term in the Pali
Canon. It refers to sayings connected with Dhamma and concerning one's
well-being, happiness and progress on the path. [Go back]
3. The rendering follows the Commentary. [Go back]
4. Or, "having discriminative knowledge of the Dhamma." [Go back]
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

Venerable Sirs or Ladies,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
From memory a song;
I am a big big girl, in a big big world
Its not a big big thing, if you leave me,
What I need to know, why it hurts me so,
In a big big world its not that easy.
(end memory song)
Well as a psychiatric patient or as a person with a sick mind I easily grow
apart from people. And when I use virtues as an excuse it only gets worse. I
think of it as the Kamma of a rapist. Appearantly did I stick it in a lot of
people who didnt feel like it.(somehow that changed a bit (raised as a
christian), but my appetite is still very large though).
For virtues did I select the Uposatha. The uposatha is the moon observance
(Full, new or half moons) and then lay-followers practice a few virtues
besides the normal ones. My first Email didnt arrive(half-one hour) so I
will make a new one.
For the moon-uposatha do I have a few extra words though, besides that it is
an encouragement for a king(world-leader), sheppard or jain to have a good
rebirth, it also reveals some wholesome intentions of them. Jains however
argue that jainism arose after the Buddha and they are very virtuous and
believe in Sakka too. From memory are the Jains associated by some
translators as followers of the contemplative Nigantha Nattaputta.
This letter is composed with the following subjects
- The Uposatha
- The benefits of the Uposatha
- The moon-Uposatha
- Protection of the Uposatha?
- Gathering of the Uposatha
- Uposatha to the Sakyans
- What can be done with the virtues
The Uposatha
Anguttara Nikaya VIII.41 - Uposatha Sutta - The Uposatha Observance
Translated from the Pali by Ńanavara Thera and Bhikkhu Kantasilo. For free
distribution only,
by arrangement with the translator and The Office of the Secretary of the
Supreme Patriarch.
From Uposatha Sila: The Eight-Precept Observance, compiled and written by
Somdet Phra Buddhaghosacariya (Ńanavara Thera), translated from the Thai by
Bhikkhu Kantasilo.
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Evamme sutam ekam samayam bhagava savatthiyam viharati jetavane
anathapindikassa arame tatra kho bhagava bhikkhu amantesi bhikkhavoti
bhadanteti te bhikkhu bhagavato paccassosum bhagava etadavoca
atthamggasamannagato bhikkhave uposatho upavuttho mahapphalo hoti
mahanisamso mahajutiko mahavippharoti...
Thus have I heard:
At one time the Blessed One was residing in Jetavana, the monastery of
Anathapindika, near Savatthi. At that time the Blessed One, having called
all the bhikkhus together, addressed them thus: "Bhikkhus!" The bhikkhus
answered in assent: "Lord!" (The bhikkhus then prepared themselves for the
following teaching.) The Blessed One then gave the following teaching on
Uposatha.
"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple
observes, the observation of which brings glorious and radiant fruit and
benefit.
"Bhikkhus. What is the Uposatha which, observed by the Ariyan disciples,
brings glorious and radiant fruit and benefit?"
1. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the intentional
taking of life (panatipata). The club and sword have been laid down. They
have shame (of doing evil) and are compassionate towards all beings.'
"All of you have given up the intentional taking of life, have put down all
weapons, are possessed of shame (of doing evil) and are compassionate
towards all beings. For all of this day and night, in this manner, you will
be known as having followed the Arahants, and the Uposatha will have been
observed by you. This is the first factor of the Uposatha.
2. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up taking what has not
been given (adinnadana). They take only what is given, are intent on taking
only what is given. They are not thieves. Their behavior is spotless.'
"All of you have given up the taking of what has not been given, are ones
who do not take what is not given, are intent on taking only what is given,
are not thieves. Your behavior is spotless. For all of this day and night,
in this manner, you will be known as having followed the Arahants, and the
Uposatha will have been observed by you. This is the second factor of the
Uposatha.
3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up that which is an
obstacle to the Brahma-faring (abrahma-cariya). Their practice is like that
of a Brahma. They are far from sexual intercourse, which is a practice of
lay people.'
"All of you have given up that which is an obstacle to the Brahma-faring and
behave like a Brahma. Your behavior is far from sexual intercourse. For all
of this day and night, in this manner, you will be known as having followed
the Arahants, and the Uposatha will have been observed by you. This is the
third factor of the Uposatha.
4. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the telling of lies
(musavada).They utter only the truth and are intent on the truth. Their
speech is firm and is composed of reason. Their speech does not waver from
that which is a mainstay for the world.'
"All of you have given up the telling of lies. You speak only the truth and
are intent only on that which is true. Your speech is firm and with reason.
Your speech does not waver from that which is a mainstay for the world. For
all of this day and night, in this manner, you will be known as having
followed the Arahants, and the Uposatha will have been observed by you. This
is the fourth factor of the Uposatha.
5. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the taking of
liquors and intoxicants (sura-meraya-majja-pamadatthana), of that which
intoxicates, causing carelessness. They are far from intoxicants.'
"All of you have given up the taking of liquors and intoxicants. You abstain
from drink which causes carelessness. For all of this day and night, in this
manner, you will be known as having followed the Arahants, and the Uposatha
will have been observed by you. This is the fifth factor of the Uposatha.
6. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, eat at one time only and do not
partake of food in the evening. They abstain from food at the 'wrong time'
(vikala bhojana).'
"All of you eat at one time only and do not partake of food in the evening.
You abstain from food at the 'wrong time.' For all of this day and night, in
this manner, you will be known as having followed the Arahants, and the
Uposatha will have been observed by you. This is the sixth factor of the
Uposatha.
7. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up singing and
dancing, the playing of musical instruments and the watching of
entertainments, which are stumbling blocks to that which is wholesome. Nor
do they bedeck themselves with ornaments, flowers or perfume.'
"All of you have given up singing and dancing, the playing of musical
instruments and the watching of entertainments, which are stumbling blocks
to that which is wholesome. You do not bedeck yourselves with ornaments,
flowers or perfume. For all of this day and night, in this manner, you will
be known as having followed the Arahants, and the Uposatha will have been
observed by you. This is the seventh factor of the Uposatha.
8. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up lying on large or
high beds. They are content with low beds or bedding made of grass.'
"All of you have given up lying on large or high beds. You are content with
low beds or beds made of grass. For all of this day and night, in this
manner, you will be known as having followed the Arahants, and the Uposatha
will have been observed by you. This is the eighth factor of the Uposatha.
"Bhikkhus. The Uposatha is comprised of these eight factors which the Ariyan
disciple observes, and it is of great and glorious fruit and benefit."
Thus the Blessed One spoke on the Uposatha. The bhikkhus were delighted and
rejoiced at his words.
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The benefits of the Uposatha
Anguttara Nikaya VIII.43 - Visakhuposatha Sutta -  Discourse to Visakha on
the Uposatha with the Eight Practices
Translated from the Pali by Bhikkhu Khantipalo.For free distribution only.
From Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence
(WH 206/7), by Bhikkhu Khantipalo (Kandy: Buddhist Publication Society,
1982). Copyright ©1982 Buddhist Publication Society. Used with permission.
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Thus have I heard: At one time the Exalted One was staying near Savatthi at
the Eastern monastery in the mansion (given by) Migara's mother. Then
Visakha,[1] Migara's mother, approached the Exalted One; having approached
and bowed down she sat down in a suitable place. When she was seated the
Exalted One spoke thus to Visakha, Migara's Mother:
"Visakha, when the Uposatha undertaken with its eight component
practices,[2] is entered on, it is of great fruit, of great advantage, of
great splendor, of great range. And how, Visakha, is the Uposatha undertaken
with its eight component practices, entered on, is of great fruit, great
advantage, great splendor and great range?
"Here,[3] Visakha, a noble disciple considers thus:
"'For all their lives the Arahants dwell having abandoned killing living
beings, refrain from killing living beings, they have laid down their
staffs, laid down their weapons, they are conscientious,[4] sympathetic,
compassionate for the good of all living beings; so today I dwell, for this
night and day, having abandoned killing living beings, refraining from
killing living beings, I am one who has laid down my staff, laid down my
weapon, I am conscientious, sympathetic, compassionate for the good of all
living beings. By this practice, following after the Arahants, the Uposatha
will be entered on by me.'
"It is undertaken by this first practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
taking what is not given, refrain from taking what is not given, they are
takers of what is given, those who expect only what is given, themselves
become clean without thieving; so today I dwell, for this night and day,
having abandoned taking what is not given, refraining from taking what is
not given. I am a taker of what is given, one who expects only what is
given, by myself become clean without thieving. By this practice, following
after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this second practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
unchaste conduct, they are of chaste conduct, living aloof, refrain from sex
which is the way of common society; so today I dwell, for this night and
day, having abandoned unchaste conduct, I am of chaste conduct, living
aloof, refraining from sex which is the common way of society. By this
practice, following after the Arahants, the Uposatha will be entered on by
me.'
"It is undertaken by this third practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
false speech, refrain from false speech, they are speakers of truth, joiners
of truth,[5] firm-in-truth,[6] grounded-on-truth,[7] not speakers of lies to
the world; so today I dwell, for this night and day, having abandoned false
speech, refraining from false speech, a speaker of truth, a joiner of truth,
firm-in-truth, grounded-on-truth, not a speaker of lies to the world. By
this practice, following after the Arahants, the Uposatha will be entered on
by me.'
"It is undertaken by this fourth practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
distilled and fermented intoxicants which are the occasion for carelessness
and refrain from them; so today I dwell, for this night and day, having
abandoned distilled and fermented intoxicants which are the occasion for
carelessness, refraining from them. By this practice, following after the
Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fifth practice.
"(He considers:) 'For all their lives the Arahants are one-mealers, refrain
from eating outside the time, desisting at night,[8] so today I am a
one-mealer, refraining from eating outside the time, desisting at night. By
this practice, following after the Arahants, the Uposatha will be entered on
by me.'
"It is undertaken by this sixth practice.
"(He considers:) 'For all their lives the Arahants refrain from dancing,
singing, music, going to see entertainments, wearing garments, smartening
with perfumes and beautifying with cosmetics; so today I refrain from
dancing, singing, music, going to see entertainments, wearing ornaments,
smartening with perfumes and beautifying with cosmetics. By this practice,
following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this seventh practice.
"(He considers:) 'For all their lives the Arahants having abandoned high
beds[9] and large beds,[10] refraining from high beds and large beds, they
make use of a low sleeping place, a (hard) bed or a strewing of grass; so
today I have abandoned high beds and large beds, refraining from high beds
and large beds, I make use of a low sleeping place, a (hard) bed or a
strewing of grass. By this practice, following after the Arahants the
Uposatha will be entered on by me.'
"It is undertaken by this eighth practice.
"Thus indeed, Visakha, is the Uposatha entered on and undertaken with its
eight component practices, of great fruit, of great advantage, of great
splendor, of great range. "How great a fruit? How great an advantage? How
great a splendor? How great a range?
"Just as though, Visakha, one might have power, dominion and kingship[11]
over sixteen great countries abounding in the seven treasures[12] -- that is
to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vansa, Kure,
Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja, yet it is
not worth a sixteenth part of the Uposatha undertaken with its eight
practices. For what reason? Miserable is kingship over men compared with
heavenly bliss.
"That which among men is fifty years, Visakha, is one night and day of the
devas of the Four Great Kings, their month has thirty of those days, their
year twelve of those months; the lifespan of the devas of the Four Great
Kings is five hundred of those heavenly years. Now here a certain woman or
man, having entered on the Uposatha undertaken with its eight practices, at
the break up of the body, after death, may arise to fellowship with the
devas of the Four Great Kings -- such a thing indeed is known, Visakha. It
was in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"That which among men is a hundred years, Visakha, is one night and day of
the devas of the Thirty-three, their month has thirty of those days, their
year twelve of those months; the lifespan of the devas of the Thirty-three
is one thousand of those heavenly years.[13] Now here a certain woman or
man, having entered on the Uposatha undertaken with the eight practices, at
the break up of the body, after death, may arise to fellowship with the
devas of the Thirty-three -- such a thing indeed is known, Visakha. It was
in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"That which among men is two hundred years, Visakha, is one night and day of
the Yama devas, their month has thirty of those days, their year twelve of
those months; the lifespan of the Yama devas is two thousand of those
heavenly years. Now here a certain woman or man, having entered on the
Uposatha undertaken with the eight practices, at the break-up of the body,
after death, may arise to fellowship with the Yama devas -- such a thing
indeed is known, Visakha. It was in connection with this that I have said:
Miserable is kingship over men compared with heavenly bliss.
"That which among men is four hundred years, Visakha, is one night and day
of the Tusita devas, their month has thirty of those days, their year twelve
of those months; the lifespan of the Tusita devas is four thousand of those
heavenly years. Now here a certain woman or man, having entered on the
Uposatha undertaken with the eight practices, at the break up of the body,
after death, may arise to fellowship with the Tusita devas -- such a thing
indeed is known, Visakha. It was in connection with this that I have said:
Miserable is kingship over men compared with heavenly bliss.
"That which among men is eight hundred years, Visakha, is one night and day
of the Nimmanarati devas, their month has thirty of those days, their year
twelve of those months; the lifespan of the Nimmanarati devas is eight
thousand of those heavenly years. Now here a certain woman or man, having
entered on the Uposatha undertaken with the eight practices, at the break up
of the body, after death may arise to fellowship with the Nimmanarati
devas -- such a thing indeed is known, Visakha. It was in connection with
this that I have said: Miserable is kingship over men compared with heavenly
bliss.
"That which among men is sixteen hundred years, Visakha, is one night and
day of the Paranimmitavasavatti devas, their month has thirty of those days,
their year twelve of those months; the lifespan of the Paranimmitavasavatti
devas is sixteen thousand of those heavenly years. Now here a certain woman
or man, having entered on the Uposatha undertaken with the eight practices,
at the break up of the body, after death, may arise to fellowship with the
Paranimmitavasavatti devas -- such a thing indeed is known, Visakha. It was
in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"Kill no life, nor take what is not given, speak no lie, nor be an
alcoholic, refrain from sex and unchaste conduct, at night do not eat
out-of-time food, neither bear garlands nor indulge with perfume, and make
your bed a mat upon the ground: this indeed is called the eight-part
uposatha taught by the Buddha gone to dukkha's end. The radiance of the sun
and moon, both beautiful to see, follow on from each other, dispelling the
darkness as they go through the heavens, illumining the sky and brightening
the quarters and the treasure found between them: pearls and crystals and
auspicious turquoises, gold nuggets and the gold called "ore," monetary gold
with gold dust carried down -- compared with the eight-part uposatha, though
they are enjoyed, are not a sixteenth part -- as the shining of the moon in
all the groups of stars. Hence indeed the woman and the man who are virtuous
enter on uposatha having eight parts and having made merits[14] bringing
forth happiness blameless they obtain heavenly abodes."
-- [PTS iv. pp.255-258]
* * *
(The upasaka Vasettha, when he heard this discourse, after the Buddha had
finished speaking the above verses, exclaimed:)
"Lord, if my dear kin and relatives were to enter on the uposatha undertaken
with its eight practices, it would be for their benefit and happiness for
many a day. Lord, if all the warrior-nobles, brahmans, merchants and
laborers were to enter on the uposatha undertaken with its eight practices,
it would be for their benefit and happiness for many a day."
"So it is, Vasettha. If all the warrior-nobles, brahmans, merchants and
laborers were to enter on the uposatha undertaken with its eight practices,
it would be for their benefit and happiness for many a day. If this world
with its devas, maras and brahmas, this generation with its samanas and
brahmans, together with its rulers and mankind were to enter on the uposatha
undertaken with its eight practices, it would be for their benefit and
happiness for many a day. Vasettha, if these great sala trees were to enter
on the uposatha undertaken with its eight practices it would be for their
benefit and happiness for many a day, that is, if they were conscious, what
to speak of mankind."
-- [PTS iv. p.259]
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See also: AN III.70; AN X.47; Ud II.10; "Uposatha Observance Days" in the
Path to Freedom Pages.
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The moon-Uposatha
Anguttara Nikaya III.70 - Muluposatha Sutta - The Roots of the Uposatha
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying in Savatthi at
the Eastern Monastery, the palace of Migara's mother. Now at that time -- it
being the Uposatha day -- Visakha, Migara's mother, went to the Blessed One
in the middle of the day and, on arrival, having bowed down to him, sat to
one side. As she was sitting there the Blessed One said to her, "Well now,
Visakha, why are you coming in the middle of the day?"
"Today I am observing the Uposatha, lord."
"Visakha, there are these three Uposathas. Which three? The Uposatha of a
cowherd, the Uposatha of the Jains, and the Uposatha of the Noble Ones.
"And what is the Uposatha of a cowherd? Just as when a cowherd returns the
cattle to their owners in the evening, he reflects: 'Today the cattle
wandered to that spot and this, drank at this spot and that; tomorrow they
will wander to that spot and this, will drink at this spot and that'; in the
same way, there is the case where a certain person observing the Uposatha
reflects, 'Today I ate this sort of non-staple food and that sort of staple
food. Tomorrow I will eat that sort of non-staple food and this sort of
staple food.' He spends the day with an awareness imbued with that
covetousness, with that greed. Such is the Uposatha of a cowherd, Visakha.
When this Uposatha of a cowherd is undertaken, it is not of great fruit or
great benefit, not of great glory or great radiance.
"And what is the Uposatha of the Jains? There are the contemplatives called
the Niganthas (Jains). They get their disciple to undertake the following
practice: 'Here, my good man. Lay down the rod with regard to beings who
live more than 100 leagues to the east... more than 100 leagues to the
west... more than 100 leagues to the north... more than 100 leagues to the
south.' Thus they get the disciple to undertake kindness & sympathy to some
beings, but not to others.
"On the Uposatha day, they get their disciple to undertake the following
practice: 'Here, my good man. Having stripped off all your clothing, say
this: "I am nothing by anything or of anything. Thus there is nothing by
anything or of anything that is mine."' Yet in spite of that, his parents
know of him that 'This is our child.' And he knows of them that 'These are
my parents.' His wives & children know of him that 'This is our husband &
father.' And he knows of them that 'These are my wives & children.' His
workers & slaves know of him that 'This is our master.' And he knows of them
that 'These are my workers & slaves.' Thus at a time when he should be
persuaded to undertake truthfulness, he is persuaded to undertake falsehood.
At the end of the night, he resumes the consumption of his belongings, even
though they aren't given back to him. This counts as stealing, I tell you.
Such is the Uposatha of the Jains, Visakha. When this Uposatha of the Jains
is undertaken, it is not of great fruit or great benefit, not of great glory
or great radiance.
"And what is the Uposatha of the Noble Ones? It is the cleansing of the
defiled mind through the proper technique. And how is the defiled mind
cleansed through the proper technique?
"There is the case where the disciple of the noble ones recollects the
Tathagata, thus: 'Indeed, the Blessed One is worthy and rightly
self-awakened, consummate in knowledge & conduct, well-gone, an expert with
regard to the world, unexcelled as a trainer for those people fit to be
tamed, the Teacher of divine & human beings, awakened, blessed.' As he is
recollecting the Tathagata, his mind is calmed, and joy arises; the
defilements of his mind are abandoned, just as when the head is cleansed
through the proper technique. And how is the head cleansed through the
proper technique? Through the use of cosmetic paste & clay & the appropriate
human effort. This is how the head is cleansed through the proper technique.
In the same way, the defiled mind is cleansed through the proper technique.
And how is the defiled mind cleansed through the proper technique? There is
the case where the disciple of the noble ones recollects the Tathagata... As
he is recollecting the Tathagata, his mind is cleansed, and joy arises; the
defilements of his mind are abandoned. He is thus called a disciple of the
noble ones undertaking the Brahma-Uposatha. He lives with Brahma [= the
Buddha]. It is owing to Brahma that his mind is calmed, that joy arises, and
that whatever defilements there are in his mind are abandoned. This is how
the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind
through the proper technique. And how is the defiled mind cleansed through
the proper technique?
"There is the case where the disciple of the noble ones recollects the
Dhamma, thus: 'The Dhamma is well-expounded by the Blessed One, to be seen
here & now, timeless, inviting verification, pertinent, to be realized by
the wise for themselves.' As he is recollecting the Dhamma, his mind is
calmed, and joy arises; the defilements of his mind are abandoned, just as
when the body is cleansed through the proper technique. And how is the body
cleansed through the proper technique? Through the use of scouring balls &
bath powder & the appropriate human effort. This is how the body is cleansed
through the proper technique. In the same way, the defiled mind is cleansed
through the proper technique. And how is the defiled mind cleansed through
the proper technique? There is the case where the disciple of the noble ones
recollects the Dhamma... As he is recollecting the Dhamma, his mind is
cleansed, and joy arises; the defilements of his mind are abandoned. He is
thus called a disciple of the noble ones undertaking the Dhamma-Uposatha. He
lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy
arises, and that whatever defilements there are in his mind are abandoned.
This is how the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind
through the proper technique. And how is the defiled mind cleansed through
the proper technique?
"There is the case where the disciple of the noble ones recollects the
Sangha, thus: 'The Sangha of the Blessed One's disciples who have practiced
well... who have practiced straight-forwardly... who have practiced
methodically... who have practiced masterfully -- in other words, the four
types [of noble disciples] when taken as pairs, the eight when taken as
individual types -- they are the Sangha of the Blessed One's disciples:
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of
respect, the incomparable field of merit for the world.' As he is
recollecting the Sangha, his mind is calmed, and joy arises; the defilements
of his mind are abandoned, just as when clothing is cleansed through the
proper technique. And how is clothing cleansed through the proper technique?
Through the use of salt earth & lye & cow dung & the appropriate human
effort. This is how clothing is cleansed through the proper technique. In
the same way, the defiled mind is cleansed through the proper technique. And
how is the defiled mind cleansed through the proper technique? There is the
case where the disciple of the noble ones recollects the Sangha... As he is
recollecting the Sangha, his mind is cleansed, and joy arises; the
defilements of his mind are abandoned. He is thus called a disciple of the
noble ones undertaking the Sangha-Uposatha. He lives with the Sangha. It is
owing to the Sangha that his mind is calmed, that joy arises, and that
whatever defilements there are in his mind are abandoned. This is how the
mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind
through the proper technique. And how is the defiled mind cleansed through
the proper technique?
"There is the case where the disciple of the noble ones recollects his own
virtues, thus: '[They are] untorn, unbroken, unspotted, unsplattered,
liberating, praised by the wise, untarnished, conducive to concentration.'
As he is recollecting virtue, his mind is calmed, and joy arises; the
defilements of his mind are abandoned, just as when a mirror is cleansed
through the proper technique. And how is a mirror cleansed through the
proper technique? Through the use of oil & ashes & chamois & the appropriate
human effort. This is how a mirror is cleansed through the proper technique.
In the same way, the defiled mind is cleansed through the proper technique.
And how is the defiled mind cleansed through the proper technique? There is
the case where the disciple of the noble ones recollects his own virtues...
As he is recollecting virtue, his mind is cleansed, and joy arises; the
defilements of his mind are abandoned. He is thus called a disciple of the
noble ones undertaking the virtue-Uposatha. He lives with virtue. It is
owing to virtue that his mind is calmed, that joy arises, and that whatever
defilements there are in his mind are abandoned. This is how the mind is
cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind
through the proper technique. And how is the defiled mind cleansed through
the proper technique?
"There is the case where the disciple of the noble ones recollects the
devas, thus: 'There are the Devas of the Four Great Kings, the Devas of the
Thirty-three, the Yama Devas, the Contented Devas, the devas who delight in
creation, the devas who have power over the creations of others, the devas
of Brahma's retinue, the devas beyond them. Whatever conviction they were
endowed with that -- when falling away from this life -- they re-arose
there, the same sort of conviction is present in me as well. Whatever virtue
they were endowed with that -- when falling away from this life -- they
re-arose there, the same sort of virtue is present in me as well. Whatever
learning they were endowed with that -- when falling away from this life --
they re-arose there, the same sort of learning is present in me as well.
Whatever generosity they were endowed with that -- when falling away from
this life -- they re-arose there, the same sort of generosity is present in
me as well. Whatever discernment they were endowed with that -- when falling
away from this life -- they re-arose there, the same sort of discernment is
present in me as well.' As he is recollecting the devas, his mind is calmed,
and joy arises; the defilements of his mind are abandoned, just as when a
gold is cleansed through the proper technique. And how is gold cleansed
through the proper technique? Through the use of a furnace, salt earth, red
chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold
is cleansed through the proper technique. In the same way, the defiled mind
is cleansed through the proper technique. And how is the defiled mind
cleansed through the proper technique? There is the case where the disciple
of the noble ones recollects the devas... As he is recollecting the devas,
his mind is cleansed, and joy arises; the defilements of his mind are
abandoned. He is thus called a disciple of the noble ones undertaking the
Deva-Uposatha. He lives with the devas. It is owing to the devas that his
mind is calmed, that joy arises, and that whatever defilements there are in
his mind are abandoned. This is how the mind is cleansed through the proper
technique.
"Furthermore, the disciple of the noble ones reflects thus: 'As long as they
live, the Arahants -- abandoning the taking of life -- abstain from the
taking of life. They dwell with their rod laid down, their knife laid down,
scrupulous, merciful, compassionate for the welfare of all living beings.
Today I too, for this day & night -- abandoning the taking of life --
abstain from the taking of life. I dwell with my rod laid down, my knife
laid down, scrupulous, merciful, compassionate for the welfare of all living
beings. By means of this factor I emulate the Arahants, and my Uposatha will
be observed.
"'As long as they live, the Arahants -- abandoning the taking of what is not
given -- abstain from taking what is not given. They take only what is
given, accept only what is given, live not by stealing but by means of a
self that has become pure. Today I too, for this day & night -- abandoning
the taking of what is not given -- abstain from taking what is not given. I
take only what is given, accept only what is given, live not by stealing but
by means of a self that has become pure. By means of this factor I emulate
the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning uncelibacy -- live a
celibate life, aloof, refraining from the sexual act that is the villager's
way. Today I too, for this day & night -- abandoning uncelibacy -- live a
celibate life, aloof, refraining from the sexual act that is the villager's
way. By means of this factor I emulate the Arahants, and my Uposatha will be
observed.
"'As long as they live, the Arahants -- abandoning false speech -- abstain
from false speech. They speak the truth, hold to the truth, are firm,
reliable, no deceivers of the world. Today I too, for this day & night --
abandoning false speech -- abstain from false speech. I speak the truth,
hold to the truth, am firm, reliable, no deceiver of the world. By means of
this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning fermented & distilled
liquors that cause heedlessness -- abstain from fermented & distilled
liquors that cause heedlessness. Today I too, for this day & night --
abandoning fermented & distilled liquors that cause heedlessness -- abstain
from fermented & distilled liquors that cause heedlessness. By means of this
factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants live on one meal a day, abstaining from
food at night, refraining from food at the wrong time of day [from noon
until dawn]. Today I too, for this day & night, live on one meal, abstaining
from food at night, refraining from food at the wrong time of day. By means
of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants abstain from dancing, singing, music,
watching shows, wearing garlands, beautifying themselves with perfumes &
cosmetics. Today I too, for this day & night, abstain from dancing, singing,
music, watching shows, wearing garlands, beautifying myself with perfumes &
cosmetics. By means of this factor I emulate the Arahants, and my Uposatha
will be observed.
"'As long as they live, the Arahants -- abandoning high & imposing seats &
beds -- abstain from high & imposing seats & beds. They make low beds, on a
pallet or a spread of straw. Today I too, for this day & night -- abandoning
high & imposing seats & beds -- abstain from high & imposing seats & beds. I
make a low bed, on a pallet or a spread of straw.'
"Such is the Uposatha of the Noble Ones, Visakha. When this Uposatha of the
Noble Ones is undertaken, it is of great fruit & great benefit, of great
glory & great radiance. And how is it of great fruit & great benefit, of
great glory & great radiance?
"Suppose that one were to exercise kingship, rule, & sovereignty over these
sixteen great lands replete with the seven treasures, i.e., over the Angas,
Maghadans, Kasis, Kosalans, Vajjians, Mallas, Cetis, Vansans, Kurus,
Pańcalas, Macchas, Surasenas, Assakas, Avantis, Gandharans, & Kambojans: It
would not be worth one-sixteenth of this Uposatha endowed with eight
factors. Why is that? Kingship over human beings is a meager thing when
compared with heavenly bliss.
"Fifty human years are equal to one day & night among the Devas of the Four
Great Kings. Thirty such days & nights make a month. Twelve such months make
a year. Five hundred such heavenly years constitute the life-span among the
Devas of the Four Great Kings. Now, it is possible that a certain man or
woman -- from having observed this Uposatha endowed with eight factors -- on
the break-up of the body, after death, might be reborn among the Devas of
the Four Great Kings. It was in reference to this that it was said,
'Kingship over human beings is a meager thing when compared with heavenly
bliss.'
"A human century is equal to one day & night among the Devas of the
Thirty-Three. Thirty such days & nights make a month... One thousand such
heavenly years constitute the life-span among the Devas of the Thirty-three.
Now, it is possible that a certain man or woman -- from having observed this
Uposatha endowed with eight factors -- on the break-up of the body, after
death, might be reborn among the Devas of the Thirty-three. It was in
reference to this that it was said, 'Kingship over human beings is a meager
thing when compared with heavenly bliss.'
"Two human centuries are equal to one day & night among the Yama Devas...
Two thousand such heavenly years constitute the life-span among the Yama
Devas...
"Four human centuries are equal to one day & night among the Contented
Devas... Four thousand such heavenly years constitute the life-span among
the Contented Devas...
"Eight human centuries is equal to one day & night among the devas who
delight in creation... Eight thousand such heavenly years constitute the
life-span among the devas who delight in creation...
"Sixteen human centuries are equal to one day & night among the devas who
have power over the creations of others. Thirty such days & nights make a
month. Twelve such months make a year. Sixteen thousand such heavenly years
constitute the life-span among the devas who have power over the creations
of others. Now, it is possible that a certain man or woman -- from having
observed this Uposatha endowed with eight factors -- on the break-up of the
body, after death, might be reborn among the devas who have power over the
creations of others. It was in reference to this that it was said, 'Kingship
over human beings is a meager thing when compared with heavenly bliss.'"
One should not kill a being
    or take what is not given;
should not tell a lie
    or be a drinker of strong drink;
should abstain from uncelibacy, the sexual act;
should not eat at night, the wrong time of day;
should not wear a garland or use a scent;
should sleep on a pallet, a mat spread on the ground --
for this eight-factored Uposatha
has been proclaimed by the Awakened One
to lead to the end
    of suffering & stress.
The moon & sun, both fair to see,
shedding radiance wherever they go,
& scattering darkness as they move through space,
brighten the sky, illumining the quarters.
Within their range is found wealth:
    pearl, crystal, beryl,
    lucky-gem, platinum, nugget-gold,
    & the refined gold called 'Hataka.'
        Yet they --
    like the light of all stars
    when compared with the moon --
aren't worth one sixteenth
of the eight-factored Uposatha.
So whoever -- man or woman --
is endowed with the virtues
of the eight-factored Uposatha,
having done meritorious deeds,
productive of bliss,
    beyond reproach, goes
    to the heavenly state.
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See also: AN VIII.43; AN X.47; Ud II.10; "Uposatha Observance Days" in the
Path to Freedom Pages.
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Revised: Wed 9 April 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an03-070.html
Protection of the Uposatha?
Udana IV.4 - Juńha Sutta - Moonlit
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying in Rajagaha at
the Bamboo Grove, the Squirrels' Sanctuary. Now at that time Ven. Sariputta
and Ven. Maha Moggallana were staying in Pigeon Cave. Then, on a moonlit
night, Ven. Sariputta -- his head newly shaven -- was sitting in the open
air, having attained a certain level of concentration.
It so happened that two yakkhas who were companions were flying from north
to south on some business or other. They saw Ven. Sariputta -- his head
newly shaven -- sitting in the open air. Seeing him, the first yakkha said
to the second, "I'm inspired to give this contemplative a blow on the head."
When this was said, the second yakkha said to the first, "Enough of that, my
good friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
A second time, the first yakkha said to the second, "I'm inspired to give
this contemplative a blow on the head."
A second time, the second yakkha said to the first, "Enough of that, my good
friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
A third time, the first yakkha said to the second, "I'm inspired to give
this contemplative a blow on the head."
A third time, the second yakkha said to the first, "Enough of that, my good
friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
Then the first yakkha, ignoring the second yakkha, gave Ven. Sariputta a
blow on the head. And with that blow he might have knocked over an elephant
seven or eight cubits tall, or split a rocky crag. But right there the
yakkha -- yelling, "I'm burning!" -- fell into the Great Hell.
Now, Ven. Moggallana -- with his divine eye, pure and surpassing the
human -- saw the yakkha give Ven. Sariputta a blow on the head. Seeing this,
he went to Ven. Sariputta and, on arrival, said to him, "I hope you are
well, friend Sariputta. I hope you are comfortable. I hope you are feeling
no pain."
"I am well, friend Moggallana. I am comfortable. But I do have a slight
headache."
"How amazing, friend Sariputta! How awesome! How great your power and might!
Just now a yakkha gave you a blow on the head. So great was that blow that
he might have knocked over an elephant seven or eight cubits tall, or split
a rocky crag. But all you say is this: 'I am well, friend Moggallana. I am
comfortable. But I do have a slight headache'!"
"How amazing, friend Moggallana! How awesome! How great your power and
might! Where you saw a yakkha just now, I didn't even see a dust devil!"
The Blessed One -- with his divine ear, pure and surpassing the human --
heard those two great beings speak in praise of one another in this way.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Whose mind is like rock,
    steady,
    unmoved,
dispassionate for things that spark passion,
unangered by things that spark anger:
    When one's mind is developed like this,
    from where can there come
    suffering & stress?
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Revised: Wed 16 May 2001 ;
http://www.accesstoinsight.org/canon/khuddaka/udana/ud4-04.html
Gathering of the Uposatha
Udana V.5 - Uposatha Sutta - The Observance
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
Read an alternate translation by John D. Ireland
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I have heard that on one occasion the Blessed One was staying in Savatthi at
the Eastern Monastery, the palace of Migara's mother. Now at that time, the
Blessed One -- it being the observance day -- was sitting surrounded by the
community of monks. Then Ven. Ananda -- when the night was far advanced, at
the end of the first watch -- arose from his seat, arranged his robe over
one shoulder, stood facing the Blessed One with his hands placed
palm-to-palm over his heart, and said to him: "The night, lord, is far
advanced. The first watch has ended. The community of monks has been sitting
here long. Let the Blessed One recite the Patimokkha to them." When this was
said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the end of the
second watch, Ven. Ananda arose from his seat, arranged his robe over one
shoulder, stood facing the Blessed One with his hands placed palm-to-palm
over his heart, and said to him: "The night, lord, is far advanced. The
second watch has ended. The community of monks has been sitting here long.
Let the Blessed One recite the Patimokkha to them." When this was said, the
Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the third
watch, as dawn was approaching and the face of the night was beaming, Ven.
Ananda arose from his seat, arranged his robe over one shoulder, stood
facing the Blessed One with his hands placed palm-to-palm over his heart,
and said to him: "The night, lord, is far advanced. The third watch has
ended. Dawn is approaching and the face of the night is beaming. The
community of monks has been sitting here long. Let the Blessed One recite
the Patimokkha to the community of monks."
"Ananda, the gathering isn't pure."
Then the thought occurred to Ven. Maha Moggallana: "In reference to which
individual did the Blessed One just now say, 'Ananda, the gathering isn't
pure'?" So he directed his mind, encompassing with his awareness the
awareness of the entire community of monks. He saw that individual --
unprincipled, evil, unclean and suspect in his undertakings, hidden in his
actions, not a contemplative though claiming to be one, not leading the holy
life though claiming to do so, inwardly rotten, oozing with desire, filthy
by nature -- sitting in the midst of the community of monks. On seeing him,
he got up, went over to that individual, and on reaching him said, "Get up,
my friend. You have been seen by the Blessed One. You have no communion with
the community of monks." Then the individual remained silent. A second
time... A third time, Ven. Maha Moggallana said, "Get up, my friend. You
have been seen by the Blessed One. You have no communion with the community
of monks." And for a third time the individual remained silent.
Then Ven. Maha Moggallana, grabbing that individual by the arm, having
expelled him through the outside door of the porch and locking the bolt,
approached the Blessed One and on arrival said, "I have expelled that
individual, lord. The gathering is now pure. Let the Blessed One recite the
Patimokkha to the community of monks."
"Isn't it amazing, Moggallana. Isn't it astounding, how that individual
waited until he was grabbed by the arm." Then the Blessed One addressed the
monks: "From now on I will no longer perform the observance or recite the
Patimokkha. You alone, monks, will perform the observance and recite the
Patimokkha. It is impossible, it cannot happen, that a Tathagata would
perform the observance or recite the Patimokkha with an impure gathering.
"Monks, there are these eight amazing and astounding facts about the ocean
that, as they see them again and again, have the Asuras greatly pleased with
the ocean. Which eight?
"[1] The ocean has a gradual shelf, a gradual slope, a gradual inclination,
with a sudden drop-off only after a long stretch. The fact that the ocean
has a gradual shelf, a gradual slope, a gradual inclination, with a sudden
drop-off only after a long stretch: This is the first amazing and astounding
fact about the ocean that, as they see it again and again, has the Asuras
greatly pleased with the ocean.
"[2] And furthermore, the ocean is stable and does not overstep its
tideline... This is the second amazing and astounding fact about the ocean
that, as they see it again and again, has the Asuras pleased with the ocean.
"[3] And furthermore, the ocean does not tolerate a dead body. Any dead body
in the ocean gets washed to the shore and thrown up on dry land... This is
the third amazing and astounding fact about the ocean that, as they see it
again and again, has the Asuras greatly pleased with the ocean.
"[4] And furthermore, whatever great rivers there are -- such as the Ganges,
the Yamuna, the Aciravati, the Sarabhu, the Mahi -- on reaching the ocean,
give up their former names and are classed simply as 'ocean'... This is the
fourth amazing and astounding fact about the ocean that, as they see it
again and again, has the Asuras greatly pleased with the ocean.
"[5] And furthermore, though the rivers of the world pour into the ocean,
and rain falls from the sky, no swelling or diminishing in the ocean for
that reason can be discerned... This is the fifth amazing and astounding
fact about the ocean that, as they see it again and again, has the Asuras
greatly pleased with the ocean.
"[6] And furthermore, the ocean has a single taste: that of salt... This is
the sixth amazing and astounding fact about the ocean that, as they see it
again and again, has the Asuras greatly pleased with the ocean.
"[7] And furthermore, the ocean has these many treasures of various kinds:
pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold,
rubies, and cat's eyes... This is the seventh amazing and astounding fact
about the ocean that, as they see it again and again, has the Asuras greatly
pleased with the ocean.
"[8] And furthermore, the ocean is the abode of such mighty beings as
whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas.
There are in the ocean beings one hundred leagues long, two hundred... three
hundred... four hundred... five hundred leagues long. The fact that the
ocean is the abode of such mighty beings as whales, whale-eaters, and
whale-eater-eaters; asuras, nagas, and gandhabbas; and there are in the
ocean beings one hundred leagues long, two hundred... three hundred... four
hundred... five hundred leagues long: This is the eighth amazing and
astounding fact about the ocean that, as they see it again and again, has
the Asuras greatly pleased with the ocean.
"These are the eight amazing and astounding facts about the ocean that, as
they see them again and again, have the Asuras greatly pleased with the
ocean.
"In the same way, monks, there are eight amazing and astounding facts about
this Doctrine and Discipline that, as they see them again and again, have
the monks greatly pleased with the Doctrine and Discipline. Which eight?
"[1] Just as the ocean has a gradual shelf, a gradual slope, a gradual
inclination, with a sudden drop-off only after a long stretch, in the same
way this Doctrine and Discipline has a gradual training, a gradual
performance, a gradual progression, with a penetration to gnosis only after
a long stretch. The fact that this Doctrine and Discipline has a gradual
training, a gradual performance, a gradual progression, with a penetration
to gnosis only after a long stretch: This is the first amazing and
astounding fact about this Doctrine and Discipline that, as they see it
again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"[2] And furthermore, just as the ocean is stable and does not overstep its
tideline, in the same way my disciples do not -- even for the sake of their
lives -- overstep the training rules I have formulated for them... This is
the second amazing and astounding fact about this Doctrine and Discipline
that, as they see it again and again, has the monks greatly pleased with the
Doctrine and Discipline.
"[3] And furthermore, just as the ocean does not tolerate a dead body -- any
dead body in the ocean getting washed to the shore and thrown up on dry
land -- in the same way, if an individual is unprincipled, evil, unclean and
suspect in his undertakings, hidden in his actions -- not a contemplative
though claiming to be one, not leading the holy life though claiming to do
so, inwardly rotten, oozing with desire, filthy by nature -- the community
has no communion with him. Holding an immediate meeting, they banish him
from the community. Even though he may be sitting in the midst of the
community, he is far from the community, and the community far from him...
This is the third amazing and astounding fact about this Doctrine and
Discipline that, as they see it again and again, has the monks greatly
pleased with the Doctrine and Discipline.
"[4] And furthermore, just as whatever great rivers there are -- such as the
Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi -- on reaching the
ocean, give up their former names and are classed simply as 'ocean'; in the
same way, when members of the four castes -- noble warriors, priests,
merchants, and workers -- go forth from home to the homeless life in the
Doctrine and Discipline declared by the Tathagata, they give up their former
names and clans and are classed simply as 'contemplatives, sons of the
Sakyan'... This is the fourth amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the monks
greatly pleased with the Doctrine and Discipline.
"[5] And furthermore, just as the rivers of the world pour into the ocean,
and rain falls from the sky, but no swelling or diminishing in the ocean for
that reason can be discerned; in the same way, although many monks are
totally unbound into the property of Unbinding with no fuel remaining, no
swelling or diminishing in the property of Unbinding for that reason can be
discerned... This is the fifth amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the monks
greatly pleased with the Doctrine and Discipline.
"[6] And furthermore, just as the ocean has a single taste -- that of
salt -- in the same way, this Doctrine and Discipline has a single taste:
that of release... This is the sixth amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the monks
greatly pleased with the Doctrine and Discipline.
"[7] And furthermore, just as the ocean has these many treasures of various
kinds -- pearls, sapphires, lapis lazuli, shells, quartz, coral, silver,
gold, rubies, and cat's eyes -- in the same way, this Doctrine and
Discipline has these many treasures of various kinds: the four frames of
reference, the four right exertions, the four bases of power, the five
faculties, the five strengths, the seven factors for Awakening, the noble
eightfold path... This is the seventh amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the monks
greatly pleased with the Doctrine and Discipline.
"[8] And furthermore, just as the ocean is the abode of such mighty beings
as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and
gandhabbas, and there are in the ocean beings one hundred leagues long, two
hundred... three hundred... four hundred... five hundred leagues long; in
the same way, this Doctrine and Discipline is the abode of such mighty
beings as stream-winners and those practicing to realize the fruit of
stream-entry; once-returners and those practicing to realize the fruit of
once-returning; non-returners and those practicing to realize the fruit of
non-returning; Arahants and those practicing for Arahantship. The fact that
this Doctrine and Discipline is the abode of such mighty beings as
stream-winners and those practicing to realize the fruit of stream-entry;
once-returners and those practicing to realize the fruit of once-returning;
non-returners and those practicing to realize the fruit of non-returning;
Arahants and those practicing for Arahantship: This is the eighth amazing
and astounding fact about this Doctrine and Discipline that, as they see it
again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"These are the eight amazing and astounding facts about this Doctrine and
Discipline that, as they see them again and again, have the monks greatly
pleased with the Doctrine and Discipline."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
The rain soddens what's covered,
& doesn't sodden what's exposed.
So open up what's covered up,
so that it won't get soddened by the rain.
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Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/udana/ud5-05.html
Uposatha to the Sakyans
Anguttara Nikaya X.47 - Sakka Sutta - To the Sakyans (on the Uposatha)
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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On one occasion the Blessed One was staying near Kapilavatthu at the Banyan
Park. Then many Sakyan lay followers, it being the Uposatha day, went to the
Blessed One. On arrival, having bowed down to him, they sat to one side. As
they were sitting there, the Blessed One said to them, "Sakyans, do you
observe the eight-factored uposatha?"
"Sometimes we do, lord, and sometimes we don't."
"It's no gain for you, Sakyans. It's ill-gotten, that in this life so
endangered by grief, in this life so endangered by death, you sometimes
observe the eight-factored uposatha and sometimes don't.
"What do you think, Sakyans. Suppose a man, by some profession or other,
without encountering an unskillful day, were to earn a half-kahapana. Would
he deserve to be called a capable man, full of initiative?"
"Yes, lord."
"Suppose a man, by some profession or other, without encountering an
unskillful day, were to earn a kahapana... two kahapanas... three... four...
five... six... seven... eight... nine... ten... twenty... thirty... forty...
fifty... one hundred kahapanas. Would he deserve to be called a capable man,
full of initiative?"
"Yes, lord."
"Now what do you think: earning one hundred, one thousand kahapanas a day;
saving up his gains, living for one hundred years, would a man arrive at a
great mass of wealth?"
"Yes, lord."
"Now what do you think: would that man, because of that wealth, on account
of that wealth, with that wealth as the cause, live sensitive to unalloyed
bliss for a day, a night, half a day, or half a night?"
"No, lord. And why is that? Sensual pleasures are inconstant, hollow, false,
deceptive by nature."
"Now, Sakyans, there is the case where a disciple of mine, spending ten
years practicing as I have instructed, would live sensitive to unalloyed
bliss for a hundred years, a hundred centuries, a hundred millenia. And he
would be a once-returner, a non-returner, or at the very least a
stream-winner.
"Let alone ten years, there is the case where a disciple of mine, spending
nine years... eight years... seven... six... five... four... three... two
years... one year practicing as I have instructed, would live sensitive to
unalloyed bliss for a hundred years, a hundred centuries, a hundred
millenia. And he would be a once-returner, a non-returner, or at the very
least a stream-winner.
"Let alone one year, there is the case where a disciple of mine, spending
ten months... nine months... eight months... seven... six... five... four...
three... two months... one month... half a month practicing as I have
instructed, would live sensitive to unalloyed bliss for a hundred years, a
hundred centuries, a hundred millenia. And he would be a once-returner, a
non-returner, or at the very least a stream-winner.
"Let alone half a month, there is the case where a disciple of mine,
spending ten days & nights... nine days & nights... eight... seven... six...
five... four... three... two days & nights... one day & night practicing as
I have instructed, would live sensitive to unalloyed bliss for a hundred
years, a hundred centuries, a hundred millenia. And he would be a
once-returner, a non-returner, or at the very least a stream-winner.
"It's no gain for you, Sakyans. It's ill-gotten, that in this life so
endangered by grief, in this life so endangered by death, you sometimes
observe the eight-factored uposatha and sometimes don't."
"Then from this day forward, lord, we will observe the eight-factored
uposatha."
----------------------------------------------------------------------------
----
See also: AN III.70; AN VIII.43; Ud II.10; "Uposatha Observance Days" in the
Path to Freedom Pages.
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Revised: Fri 17 May 2002 ;
http://www.accesstoinsight.org/canon/anguttara/an10-047.html
What can be done with the virtues
Samyutta Nikaya XXII.122 - Silavant Sutta - Virtuous
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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On one occasion Ven. Sariputta & Ven. Maha Kotthita were staying near
Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging
from seclusion in the late afternoon, went to Ven. Sariputta and, on
arrival, exchanged courteous greetings with him. After an exchange of
friendly greetings & courtesies, he sat to one side. As he was sitting
there, he said to Ven. Sariputta, "Sariputta my friend, which things should
a virtuous monk attend to in an appropriate way?"
"A virtuous monk, Kotthita my friend, should attend in an appropriate way to
the five clinging-aggregates as inconstant, stressful, a disease, a cancer,
an arrow, painful, an affliction, alien, a dissolution, an emptiness,
not-self. Which five? Form as a clinging-aggregate, feeling... perception...
fabrications... consciousness as a clinging-aggregate. A virtuous monk
should attend in an appropriate way to these five clinging-aggregates as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a dissolution, an emptiness, not-self. For it is possible
that a virtuous monk, attending in an appropriate way to these five
clinging-aggregates as inconstant... not-self, would realize the fruit of
stream-entry."
"Then which things should a monk who has attained stream-entry attend to in
an appropriate way?"
"A monk who has attained stream-entry should attend in an appropriate way to
these five clinging-aggregates as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a dissolution, an
emptiness, not-self. For it is possible that a monk who has attained
stream-entry, attending in an appropriate way to these five
clinging-aggregates as inconstant... not-self, would realize the fruit of
once-returning."
"Then which things should a monk who has attained once-returning attend to
in an appropriate way?"
"A monk who has attained once-returning should attend in an appropriate way
to these five clinging-aggregates as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a dissolution, an
emptiness, not-self. For it is possible that a monk who has attained
once-returning, attending in an appropriate way to these five
clinging-aggregates as inconstant... not-self, would realize the fruit of
non-returning."
"Then which things should a monk who has attained non-returning attend to in
an appropriate way?"
"A monk who has attained non-returning should attend in an appropriate way
to these five clinging-aggregates as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a dissolution, an
emptiness, not-self. For it is possible that a monk who has attained
non-returning, attending in an appropriate way to these five
clinging-aggregates as inconstant... not-self, would realize the fruit of
arahantship."
"Then which things should an arahant attend to in an appropriate way?"
"An arahant should attend in an appropriate way to these five
clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow,
painful, an affliction, alien, a dissolution, an emptiness, not-self.
Although, for an arahant, there is nothing further to do, and nothing to add
to what has been done, still these things -- when developed & pursued --
lead both to a pleasant abiding in the here-&-now and to mindfulness &
alertness."
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-122.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.


Venerable Sirs or Ladies
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to blessings.
This letter is composed around the subject discernment. As a psychiatric
patient or as a person with a sick mind do I have a weakness in all of this;
I just select the Suttas around the chosen subject. And hope that I
encounter the right Suttas. I decided that because of the lenght I will only
use the khanddhas and dependent coarising. For the rest way how to do
it(Noble eightfold path) do I refer to Barb Beier found on
alt.religion.buddhism.theravada. Or to John Bullits homepage
http://www.accesstoinsight.org/html/ptf/index.html
This letter is composed with the following subjects
- Requisite conditions for discernment
- Dhammadina's discerment
- The khanddhas
- The riddle tree
- Right view
Requisite conditions for discernment
Anguttara Nikaya VIII.2 - Pañña Sutta - Discernment
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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"Monks, these eight causes, these eight requisite conditions lead to the
acquiring of the as-yet-unacquired discernment that is basic to the holy
life, and to the increase, plenitude, development, & culmination of that
which has already been acquired. Which eight?
"There is the case where a monk lives in apprenticeship to the Teacher or to
a respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect. This, monks, is the
first cause, the first requisite condition that leads to the acquiring of
the as-yet-unacquired discernment that is basic to the holy life, and to the
increase, plenitude, development, & culmination of that which has already
been acquired.
"As he lives in apprenticeship under the Teacher or under a respectable
comrade in the holy life in whom he has established a strong sense of
conscience, fear of blame, love, & respect, he approaches him at the
appropriate times to ask & question him: 'What, venerable sir, is the
meaning of this statement?' He [the Teacher or the respectable comrade in
the holy life] reveals what is hidden, makes plain what is obscure, and
dispels perplexity in many kinds of perplexing things. This is the second
cause, the second requisite condition...
"Having heard the Dhamma, he [the student] achieves a twofold seclusion:
seclusion in body & seclusion in mind. This is the third cause, the third
requisite condition...
"He is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest faults. This
is the fourth cause, the fourth requisite condition...
"He has heard much, has retained what he has heard, has stored what he has
heard. Whatever teachings are admirable in the beginning, admirable in the
middle, admirable in the end, that -- in their meaning & expression --
proclaim the holy life that is entirely complete & pure: those he has
listened to often, retained, discussed, accumulated, examined with his mind,
& well-penetrated in terms of his views. This is the fifth cause, the fifth
requisite condition...
"He keeps his persistence aroused for abandoning unskillful mental qualities
and for taking on skillful mental qualities. He is steadfast, solid in his
effort, not shirking his duties with regard to skillful mental qualities.
This is the sixth cause, the sixth requisite condition...
"When he is in the midst of the Sangha he doesn't talk on & on about a
variety of things. Either he speaks Dhamma himself or he invites another to
do so, and he feels no disdain for noble silence [the second jhana]. This is
the seventh cause, the seventh requisite condition...
"He remains focused on arising & passing away with regard to the five
aggregates: 'Such is form, such its origination, such its disappearance.
Such is feeling... Such is perception... Such are fabrications... Such is
consciousness, such its origination, such its disappearance.' This, monks,
is the eighth cause, the eighth requisite condition that leads to the
acquiring of the as-yet-unacquired discernment that is basic to the holy
life, and to the increase, plenitude, development, & culmination of that
which has already been acquired.
"When this is the case, his comrades in the holy life hold him in esteem:
'This venerable one lives in apprenticeship to the Teacher or to a
respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect. Surely, knowing, he
knows; seeing, he sees.' This is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'As he lives in apprenticeship under the Teacher or under a
respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect, he approaches him at
the appropriate times to ask & question him: 'What, venerable sir, is the
meaning of this statement?' He [the Teacher or the respectable comrade in
the holy life] reveals what is hidden, makes plain what is obscure, and
dispels perplexity in all kinds of perplexing things. Surely, knowing, he
knows; seeing, he sees.' This is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'Having heard the Dhamma, he [the student] achieves a twofold
seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows;
seeing, he sees.' This, too, is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'He is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior & sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the
slightest faults. Surely, knowing, he knows; seeing, he sees.' This, too, is
a factor leading to endearment, to respect, to development, to consonance,
to unification [of mind].
"[They say:] 'He has heard much, has retained what he has heard, has stored
what he has heard. Whatever teachings are admirable in the beginning,
admirable in the middle, admirable in the end, that -- in their meaning &
expression -- proclaim the holy life that is entirely complete & pure: those
he has listened to often, retained, discussed, accumulated, examined with
his mind, & well-penetrated in terms of his views. Surely, knowing, he
knows; seeing, he sees.' This, too, is a factor leading to endearment, to
respect, to development, to consonance, to unification [of mind].
"[They say:] 'He keeps his persistence aroused for abandoning unskillful
mental qualities and for taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to
skillful mental qualities. Surely, knowing, he knows; seeing, he sees.'
This, too, is a factor leading to endearment, to respect, to development, to
consonance, to unification [of mind].
"[They say:] 'When he is in the midst of the Sangha he doesn't talk on & on
about a variety of things. Either he speaks Dhamma himself or he invites
another to do so, and he feels no disdain for noble silence [the second
jhana]. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor
leading to endearment, to respect, to development, to consonance, to
unification [of mind].
"[They say:] 'He remains focused on arising & passing away with regard to
the five aggregates: 'Such is form, such its origination, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origination, such its
disappearance.' Surely, knowing, he knows; seeing, he sees.' This, too, is a
factor leading to endearment, to respect, to development, to consonance, to
unification [of mind].
"These, monks, are the eight causes, the eight requisite conditions that
lead to the acquiring of the as-yet-unacquired discernment that is basic to
the holy life, and to the increase, plenitude, development, & culmination of
that which has already been acquired."
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Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an08-002.html
Dhammadina's discernment.
Majjhima Nikaya 44 - Cula-vedalla Sutta - The Shorter Set of
Questions-and-Answers
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying near Rajagaha
in the Bamboo Grove, the Squirrels' Sanctuary. Then Visakha the lay follower
went to Dhammadinna the nun and, on arrival, having bowed down to her, sat
to one side. As he was sitting there he said to her, "'Self-identification.
Self-identification,' it is said, lady. Which self-identification is
described by the Blessed One?"
"There are these five clinging-aggregates, friend Visakha: form as a
clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate. These five clinging-aggregates are the
self-identification described by the Blessed One."
Saying, "Yes, lady," Visakha the lay follower delighted & rejoiced in what
Dhammadinna the nun had said. Then he asked her a further question: "'The
origination of self-identification, the origination of self-identification,'
it is said, lady. Which origination of self-identification is described by
the Blessed One?"
"The craving that makes for further becoming -- accompanied by passion &
delight, relishing now here & now there -- i.e., craving for sensual
pleasure, craving for becoming, craving for non-becoming: This, friend
Visakha, is the origination of self-identification described by the Blessed
One."
"'The cessation of self-identification, the cessation of
self-identification,' it is said, lady. Which cessation of
self-identification is described by the Blessed One?"
"The remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving: This, friend Visakha, is the
cessation of self-identification described by the Blessed One."
"'The way of practice leading to the cessation of self-identification, the
way of practice leading to the cessation of self-identification,' it is
said, lady. Which way of practice leading to the cessation of
self-identification is described by the Blessed One?"
"Precisely this noble eightfold path -- right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness,
right concentration: This, friend Visakha, is the way of practice leading to
the cessation of self-identification described by the Blessed One."
"Is it the case, lady, that clinging is the same thing as the five
clinging-aggregates or is it something separate?"
"Friend Visakha, neither is clinging the same thing as the five
clinging-aggregates, nor is it something separate. Whatever desire & passion
there is with regard to the five clinging-aggregates, that is the clinging
there."
"But, lady, how does self-identification come about?"
"There is the case, friend Visakha, where an uninstructed, run-of-the-mill
person -- who has no regard for noble ones, is not well-versed or
disciplined in their Dhamma; who has no regard for men of integrity, is not
well-versed or disciplined in their Dhamma -- assumes form (the body) to be
the self, or the self as possessing form, or form as in the self, or the
self as in form.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in
consciousness. This is how self-identification comes about."
"But, lady, how does self-identification not come about?"
"There is the case where a well-instructed disciple of the noble ones -- who
has regard for noble ones, is well-versed & disciplined in their Dhamma; who
has regard for men of integrity, is well-versed & disciplined in their
Dhamma -- does not assume form to be the self, or the self as possessing
form, or form as in the self, or the self as in form.
"He does not assume feeling to be the self...
"He does not assume perception to be the self...
"He does not assume fabrications to be the self...
"He does not assume consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in
consciousness. This is how self-identification does not come about."
"Now, again, lady, what is the noble eightfold path?"
"This is the noble eightfold path, friend Visakha: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration."
"Is the noble eightfold path fabricated or unfabricated?"
"The noble eightfold path is fabricated."
"And are the three aggregates [of virtue, concentration, & discernment]
included under the noble eightfold path, lady, or is the noble eightfold
path included under the three aggregates?"
"The three aggregates are not included under the noble eightfold path,
friend Visakha, but the noble eightfold path is included under the three
aggregates. Right speech, right action, & right livelihood come under the
aggregate of virtue. Right effort, right mindfulness, & right concentration
come under the aggregate of concentration. Right view & right resolve come
under the aggregate of discernment."
"Now what is concentration, lady, what qualities are its themes, what
qualities are its requisites, and what is its development?"
"Singleness of mind is concentration, friend Visakha; the four frames of
reference are its themes; the four right exertions are its requisites; and
any cultivation, development, & pursuit of these qualities is its
development."
"Now, lady, what are fabrications?"
"These three fabrications, friend Visakha: bodily fabrications, verbal
fabrications, & mental fabrications."
"But what are bodily fabrications? What are verbal fabrications? What are
mental fabrications?"
"In-&-out breaths are bodily fabrications. Directed thought & evaluation are
verbal fabrications. Perceptions & feelings are mental fabrications."
"But why are in-&-out breaths bodily fabrications? Why are directed thought
& evaluation verbal fabrications? Why are perceptions & feelings mental
fabrications?"
"In-&-out breaths are bodily; these are things tied up with the body. That's
why in-&-out breaths are bodily fabrications. Having first directed one's
thoughts and made an evaluation, one then breaks out into speech. That's why
directed thought & evaluation are verbal fabrications. Perceptions &
feelings are mental; these are things tied up with the mind. That's why
perceptions & feelings are mental fabrications."
"Now, lady, how does the attainment of the cessation of perception & feeling
come about?"
"The thought does not occur to a monk as he is attaining the cessation of
perception & feeling that 'I am about to attain the cessation of perception
& feeling' or that 'I am attaining the cessation of perception & feeling' or
that 'I have attained the cessation of perception & feeling.' Instead, the
way his mind has previously been developed leads him to that state."
"But when a monk is attaining the cessation of perception & feeling, which
things cease first: bodily fabrications, verbal fabrications, or mental
fabrications?"
"When a monk is attaining the cessation of perception & feeling, friend
Visakha, verbal fabrications cease first, then bodily fabrications, then
mental fabrications."[1]
"Now, lady, how does emergence from the cessation of perception & feeling
come about?"
"The thought does not occur to a monk as he is emerging from the cessation
of perception & feeling that 'I am about to emerge from the cessation of
perception & feeling' or that 'I am emerging from the cessation of
perception & feeling' or that 'I have emerged from the cessation of
perception & feeling.' Instead, the way his mind has previously been
developed leads him to that state."
"But when a monk is emerging from the cessation of perception & feeling,
which things arise first: bodily fabrications, verbal fabrications, or
mental fabrications?"
"When a monk is attaining the cessation of perception & feeling, friend
Visakha, mental fabrications arise first, then bodily fabrications, then
verbal fabrications."
"When a monk has emerged from the cessation of perception & feeling, lady,
how many contacts make contact?"
"When a monk has emerged from the cessation of perception & feeling, friend
Visakha, three contacts make contact: contact with emptiness, contact with
the signless, & contact with the undirected."[2]
"When a monk has emerged from the cessation of perception & feeling, lady,
to what does his mind lean, to what does it tend, to what does it incline?"
"When a monk has emerged from the cessation of perception & feeling, friend
Visakha, his mind leans to seclusion, tends to seclusion, inclines to
seclusion."[3]
"Now, lady, how many kinds of feeling are there?"
"These three kinds of feeling: pleasant feeling, painful feeling, &
neither-pleasant-nor-painful feeling."
"What is pleasant feeling? What is painful feeling? What is
neither-pleasant-nor-painful feeling?"
"Whatever is experienced physically or mentally as pleasant & gratifying is
pleasant feeling. Whatever is experienced physically or mentally as painful
& hurting is painful feeling. Whatever is experienced physically or mentally
as neither gratifying nor hurting is neither-pleasant-nor-painful feeling."
"In what way is pleasant feeling pleasant, lady, and in what way painful?"
"Pleasant feeling is pleasant in remaining, & painful in changing, friend
Visakha. Painful feeling is painful in remaining & pleasant in changing.
Neither-pleasant-nor-painful feeling is pleasant in occurring together with
knowledge, and painful in occurring without knowledge."
"What obsession gets obsessed with pleasant feeling? What obsession gets
obsessed with painful feeling? What obsession gets obsessed with
neither-pleasant-nor-painful feeling?"
"Passion-obsession gets obsessed with pleasant feeling. Resistance-obsession
gets obsessed with painful feeling. Ignorance-obsession gets obsessed with
neither-pleasant-nor-painful feeling."
"Does passion-obsession get obsessed with all pleasant feeling? Does
resistance-obsession get obsessed with all painful feeling? Does
ignorance-obsession get obsessed with all neither-pleasant-nor-painful
feeling?"
"No..."
"But what is to be abandoned with regard to pleasant feeling? What is to be
abandoned with regard to painful feeling? What is to be abandoned with
regard to neither-pleasant-nor-painful feeling?"
"Passion-obsession is to be abandoned with regard to pleasant feeling.
Resistance-obsession is to be abandoned with regard to painful feeling.
Ignorance-obsession is to be abandoned with regard to
neither-pleasant-nor-painful feeling."
"Is passion-obsession to be abandoned with regard to all pleasant feeling?
Is resistance-obsession to be abandoned with regard to all painful feeling?
Is ignorance-obsession to be abandoned with regard to all
neither-pleasant-nor-painful feeling?"
"No... There is the case where a monk -- quite withdrawn from sensuality,
withdrawn from unskillful qualities -- enters & remains in the first jhana:
rapture & pleasure born from withdrawal, accompanied by directed thought &
evaluation. With that he abandons passion. No passion-obsession gets
obsessed there.[4] There is the case where a monk considers, 'O when will I
enter & remain in the dimension that those who are noble now enter & remain
in?' And as he thus nurses this yearning for the unexcelled liberations,
there arises within him sorrow based on that yearning. With that he abandons
resistance. No resistance-obsession gets obsessed there.[5] There is the
case where a monk, with the abandoning of pleasure & pain -- as with the
earlier disappearance of elation & distress -- enters & remains in the
fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
With that he abandons ignorance. No ignorance-obsession gets obsessed
there."[6]
"Now what, lady, lies on the other side of pleasant feeling?"
"Passion lies on the other side of pleasant feeling."
"And what lies on the other side of painful feeling?"
"Resistance lies on the other side of painful feeling."
"What lies on the other side of neither-pleasant-nor-painful feeling?"
"Ignorance lies on the other side of neither-pleasant-nor-painful feeling."
"What lies on the other side of ignorance?"
"Clear knowing lies on the other side of ignorance."
"What lies on the other side of clear knowing?"
"Release lies on the other side of clear knowing."
"What lies on the other side of release?"
"Unbinding lies on the other side of release."
"What lies on the other side of Unbinding?"
"You've gone too far, friend Visakha. You can't keep holding on up to the
limit of questions. For the holy life plunges into Unbinding, culminates in
Unbinding, has Unbinding as its final end. If you wish, go to the Blessed
One and ask him the meaning of these things. Whatever he says, that's how
you should remember it."
Then Visakha the lay follower, delighting & rejoicing in what Dhammadinna
the nun had said, bowed down to her and, keeping her to his right, went to
the Blessed One. On arrival, having bowed down to the Blessed One, he sat to
one side. As he was sitting there he told the Blessed One the full extent of
the conversation he had had with Dhammadinna the nun. When this was said,
the Blessed One said to him, "Dhammadinna the nun is wise, Visakha, a woman
of great discernment. If you had asked me those things, I would have
answered you in the same way she did. That is the meaning of those things.
That is how you should remember it."
That is what the Blessed One said. Gratified, Visakha the lay follower
delighted in the Blessed One's words.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn044.html
The khanddhas.
Samyutta Nikaya XXII.56 - Parivatta Sutta - The (Fourfold) Round
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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At Savatthi. There the Blessed One said, "Monks, there are these five
clinging-aggregates. Which five? Form as a clinging-aggregate, feeling as a
clinging-aggregate, perception as a clinging-aggregate, fabrications as a
clinging-aggregate, consciousness as an a clinging-aggregate.
"Now, as long as I did not have direct knowledge of the fourfold round with
regard to these five clinging-aggregates, I did not claim to have directly
awakened to the unexcelled right self-awakening in this cosmos with its
devas, Maras, & Brahmas, in this generation with its priests &
contemplatives, its royalty & common people. But when I did have direct
knowledge of the fourfold round with regard to these five
clinging-aggregates, then I did claim to have directly awakened to the
unexcelled right self-awakening in this cosmos with its devas, Maras, &
Brahmas, in this generation with its priests & contemplatives, its royalty &
common people.
"The fourfold round in what way? I had direct knowledge of form... of the
origination of form... of the cessation of form... of the path of practice
leading to the cessation of form.
"I had direct knowledge of feeling...
"I had direct knowledge of perception...
"I had direct knowledge of fabrications...
"I had direct knowledge of consciousness... of the origination of
consciousness... of the cessation of consciousness... of the path of
practice leading to the cessation of consciousness.
"And what is form? The four great existents [the earth property, the liquid
property, the fire property, & the wind property] and the form derived from
them: this is called form. From the origination of nutriment comes the
origination of form. From the cessation of nutriment comes the cessation of
form. And just this noble eightfold path is the path of practice leading to
the cessation of form, i.e., right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration.
"For any priests or contemplatives who by directly knowing form in this way,
directly knowing the origination of form in this way, directly knowing the
cessation of form in this way, directly knowing the path of practice leading
to the cessation of form in this way, are practicing for disenchantment --
dispassion -- cessation with regard to form, they are practicing rightly.
Those who are practicing rightly are firmly based in this doctrine &
discipline. And any priests or contemplatives who by directly knowing form
in this way, directly knowing the origination of form in this way, directly
knowing the cessation of form in this way, directly knowing the path of
practice leading to the cessation of form in this way, are -- from
disenchantment, dispassion, cessation, lack of clinging/sustenance with
regard to form -- released, they are well-released. Those who are
well-released are fully accomplished. And with those who are fully
accomplished, there is no cycle for the sake of describing them.
"And what is feeling? These six bodies of feeling -- feeling born of
eye-contact, feeling born of ear-contact, feeling born of nose-contact,
feeling born of tongue-contact, feeling born of body-contact, feeling born
of intellect-contact: this is called feeling. From the origination of
contact comes the origination of feeling. From the cessation of contact
comes the cessation of feeling. And just this noble eightfold path is the
path of practice leading to the cessation of feeling...
"And what is perception? These six classes of perception -- perception of
form, perception of sound, perception of smell, perception of taste,
perception of tactile sensation, perception of ideas: this is called
perception. From the origination of contact comes the origination of
perception. From the cessation of contact comes the cessation of perception.
And just this noble eightfold path is the path of practice leading to the
cessation of perception...
"And what are fabrications? These six classes of intention -- intention with
regard to form, intention with regard to sound, intention with regard to
smell, intention with regard to taste, intention with regard to tactile
sensation, intention with regard to ideas: these are called fabrications.
From the origination of contact comes the origination of fabrications. From
the cessation of contact comes the cessation of fabrications. And just this
noble eightfold path is the path of practice leading to the cessation of
fabrications...
"And what is consciousness? These six classes of consciousness --
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, intellect-consciousness: this is
called consciousness. From the origination of name-&-form comes the
origination of consciousness. From the cessation of name-&-form comes the
cessation of consciousness. And just this noble eightfold path is the path
of practice leading to the cessation of consciousness, i.e., right view,
right resolve, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.
"For any priests or contemplatives who by directly knowing consciousness in
this way, directly knowing the origination of consciousness in this way,
directly knowing the cessation of consciousness in this way, directly
knowing the path of practice leading to the cessation of consciousness in
this way, are practicing for disenchantment -- dispassion -- cessation with
regard to consciousness, they are practicing rightly. Those who are
practicing rightly are firmly based in this doctrine & discipline. And any
priests or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way, directly
knowing the cessation of consciousness in this way, directly knowing the
path of practice leading to the cessation of consciousness in this way,
are -- from disenchantment, dispassion, cessation, lack of
clinging/sustenance with regard to consciousness -- released, they are
well-released. Those who are well-released are fully accomplished. And with
those who are fully accomplished, there is no cycle for the sake of
describing them."
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Revised: Fri 18 July 2003 ;
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Samyutta Nikaya XXII.57 - Sattatthana Sutta - Seven Bases
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying At Savatthi,
in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks,
"Monks!"
"Yes, lord," the monks replied to the Blessed One.
The Blessed One said: "Monks, a monk who is skilled in seven bases and has
three modes of investigation is fulfilled & fully accomplished in this
doctrine & discipline -- the ultimate person.
"And how is a monk skilled in seven bases? There is the case where a monk
discerns form, the origination of form, the cessation of form, the path of
practice leading to the cessation of form. He discerns the allure of form,
the drawback of form, and the escape from form.
"He discerns feeling... He discerns perception... He discerns
fabrications...
"He discerns consciousness, the origination of consciousness, the cessation
of consciousness, the path of practice leading to the cessation of
consciousness. He discerns the allure of consciousness, the drawback of
consciousness, and the escape from consciousness.
"And what is form? The four great existents [the earth property, the liquid
property, the fire property, & the wind property] and the form derived from
them: this is called form. From the origination of nutriment comes the
origination of form. From the cessation of nutriment comes the cessation of
form. And just this noble eightfold path is the path of practice leading to
the cessation of form, i.e., right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration. The fact that pleasure & happiness arise in dependence on
form: that is the allure of form. The fact that form is inconstant,
stressful, subject to change: that is the drawback of form. The subduing of
desire & passion for form, the abandoning of desire & passion for form: that
is the escape from form.
"For any priests or contemplatives who by directly knowing form in this way,
directly knowing the origination of form in this way, directly knowing the
cessation of form in this way, directly knowing the path of practice leading
to the cessation of form in this way, directly knowing the allure of form in
this way, directly knowing the drawback of form in this way, directly
knowing the escape from form in this way, are practicing for
disenchantment -- dispassion -- cessation with regard to form, they are
practicing rightly. Those who are practicing rightly are firmly based in
this doctrine & discipline. And any priests or contemplatives who by
directly knowing form in this way, directly knowing the origination of form
in this way, directly knowing the cessation of form in this way, directly
knowing the path of practice leading to the cessation of form in this way,
directly knowing the allure of form in this way, directly knowing the
drawback of form in this way, directly knowing the escape from form in this
way, are -- from disenchantment, dispassion, cessation, lack of
clinging/sustenance with regard to form -- released, they are well-released.
Those who are well-released are fully accomplished. And with those who are
fully accomplished, there is no cycle for the sake of describing them.
"And what is feeling? These six bodies of feeling -- feeling born of
eye-contact, feeling born of ear-contact, feeling born of nose-contact,
feeling born of tongue-contact, feeling born of body-contact, feeling born
of intellect-contact: this is called feeling. From the origination of
contact comes the origination of feeling. From the cessation of contact
comes the cessation of feeling. And just this noble eightfold path is the
path of practice leading to the cessation of feeling... The fact that
pleasure & happiness arise in dependence on feeling: that is the allure of
feeling. The fact that feeling is inconstant, stressful, subject to change:
that is the drawback of feeling. The subduing of desire & passion for
feeling, the abandoning of desire & passion for feeling: that is the escape
from feeling...
"And what is perception? These six classes of perception -- perception of
form, perception of sound, perception of smell, perception of taste,
perception of tactile sensation, perception of ideas: this is called
perception. From the origination of contact comes the origination of
perception. From the cessation of contact comes the cessation of perception.
And just this noble eightfold path is the path of practice leading to the
cessation of perception... The fact that pleasure & happiness arise in
dependence on perception: that is the allure of perception. The fact that
perception is inconstant, stressful, subject to change: that is the drawback
of perception. The subduing of desire & passion for perception, the
abandoning of desire & passion for perception: that is the escape from
perception...
"And what are fabrications? These six classes of intention -- intention with
regard to form, intention with regard to sound, intention with regard to
smell, intention with regard to taste, intention with regard to tactile
sensation, intention with regard to ideas: these are called fabrications.
From the origination of contact comes the origination of fabrications. From
the cessation of contact comes the cessation of fabrications. And just this
noble eightfold path is the path of practice leading to the cessation of
fabrications... The fact that pleasure & happiness arise in dependence on
fabrications: that is the allure of fabrications. The fact that fabrications
are inconstant, stressful, subject to change: that is the drawback of
fabrications. The subduing of desire & passion for fabrications, the
abandoning of desire & passion for fabrications: that is the escape from
fabrications...
"And what is consciousness? These six classes of consciousness:
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, intellect-consciousness. This is
called consciousness. From the origination of name-&-form comes the
origination of consciousness. From the cessation of name-&-form comes the
cessation of consciousness. And just this noble eightfold path is the path
of practice leading to the cessation of consciousness, i.e., right view,
right resolve, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration. The fact that pleasure & happiness
arise in dependence on consciousness: that is the allure of consciousness.
The fact that consciousness is inconstant, stressful, subject to change:
that is the drawback of consciousness. The subduing of desire & passion for
consciousness, the abandoning of desire & passion for consciousness: that is
the escape from consciousness.
"For any priests or contemplatives who by directly knowing consciousness in
this way, directly knowing the origination of consciousness in this way,
directly knowing the cessation of consciousness in this way, directly
knowing the path of practice leading to the cessation of consciousness in
this way, directly knowing the allure of consciousness in this way, directly
knowing the drawback of consciousness in this way, directly knowing the
escape from consciousness in this way, are practicing for disenchantment --
dispassion -- cessation with regard to consciousness, they are practicing
rightly. Those who are practicing rightly are firmly based in this doctrine
& discipline. And any priests or contemplatives who by directly knowing
consciousness in this way, directly knowing the origination of consciousness
in this way, directly knowing the cessation of consciousness in this way,
directly knowing the path of practice leading to the cessation of
consciousness in this way, directly knowing the allure of consciousness in
this way, directly knowing the drawback of consciousness in this way,
directly knowing the escape from consciousness in this way, are -- from
disenchantment, dispassion, cessation, lack of clinging/sustenance with
regard to consciousness -- released, they are well-released. Those who are
well-released are fully accomplished. And with those who are fully
accomplished, there is no cycle for the sake of describing them.
"This is how a monk is skilled in seven bases.
"And how does a monk have three modes of investigation? There is the case
where a monk investigates in terms of properties, investigates in terms of
sense spheres, investigates in terms of dependent co-arising. This is how a
monk has three modes of investigation.
"A monk who is skilled in seven bases and has three modes of investigation
is fulfilled and fully accomplished in this doctrine & discipline -- the
ultimate person."
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Samyutta Nikaya XXII.79 - Khajjaniya Sutta - Chewed Up
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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At Savatthi. "Monks, any priests or contemplatives who recollect their
manifold past lives all recollect the five clinging-aggregates, or one among
them. Which five? When recollecting, 'I was one with such a form in the
past,' one is recollecting just form. Or when recollecting, 'I was one with
such a feeling in the past,' one is recollecting just feeling. Or when
recollecting, 'I was one with such a perception in the past,' one is
recollecting just perception. Or when recollecting, 'I was one with such
mental fabrications in the past,' one is recollecting just mental
fabrications. Or when recollecting, 'I was one with such a consciousness in
the past,' one is recollecting just consciousness.
"And why do you call it 'form' (rupa)? Because it is afflicted (ruppati),
thus it is called 'form.' Afflicted with what? With cold & heat & hunger &
thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because
it is afflicted, it is called form.
"And why do you call it 'feeling'? Because it feels, thus it is called
'feeling.' What does it feel? It feels pleasure, it feels pain, it feels
neither-pleasure-nor-pain. Because it feels, it is called feeling.
"And why do you call it 'perception'? Because it perceives, thus it is
called 'perception.' What does it perceive? It perceives blue, it perceives
yellow, it perceives red, it perceives white. Because it perceives, it is
called perception.
"And why do you call them 'fabrications'? Because they fabricate fabricated
things, thus they are called 'fabrications.' What do they fabricate into a
fabricated thing? From form-ness, they fabricate form into a fabricated
thing. From feeling-ness, they fabricate feeling into a fabricated thing.
From perception-hood...From fabrication-hood...From consciousness-hood, they
fabricate consciousness into a fabricated thing. Because they fabricate
fabricated things, they are called fabrications. [1]
"And why do you call it 'consciousness'? Because it cognizes, thus it is
called consciousness. What does it cognize? It cognizes what is sour,
bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it
cognizes, it is called consciousness.
"Thus an instructed disciple of the noble ones reflects in this way: 'I am
now being chewed up by form. But in the past I was also chewed up by form in
the same way I am now being chewed up by present form. And if I delight in
future form, then in the future I will be chewed up by form in the same way
I am now being chewed up by present form.' Having reflected in this way, he
becomes indifferent to past form, does not delight in future form, and is
practicing for the sake of disenchantment, dispassion, and cessation with
regard to present form.
"[He reflects:] ''I am now being chewed up by feeling... perception...
fabrications... consciousness. But in the past I was also chewed up by
consciousness in the same way I am now being chewed up by present
consciousness. And if I delight in future consciousness, then in the future
I will be chewed up by consciousness in the same way I am now being chewed
up by present consciousness.' Having reflected in this way, he becomes
indifferent to past consciousness, does not delight in future consciousness,
and is practicing for the sake of disenchantment, dispassion, and cessation
with regard to present consciousness.
"What do you think, monks -- Is form constant or inconstant?" "Inconstant,
lord." "And is that which is inconstant easeful or stressful?" "Stressful,
lord." "And is it fitting to regard what is inconstant, stressful, subject
to change as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"... Is feeling constant or inconstant?" "Inconstant, lord."...
"... Is perception constant or inconstant?" "Inconstant, lord."...
"... Are fabrications constant or inconstant?" "Inconstant, lord."...
"What do you think, monks -- Is consciousness constant or inconstant?"
"Inconstant, lord." "And is that which is inconstant easeful or stressful?"
"Stressful, lord." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is
what I am'?"
"No, lord."
"Thus, monks, any form whatsoever that is past, future, or present; internal
or external; blatant or subtle; common or sublime; far or near: every form
is to be seen as it actually is with right discernment as: 'This is not
mine. This is not my self. This is not what I am.'
"Any feeling whatsoever...
"Any perception whatsoever...
"Any fabrications whatsoever...
"Any consciousness whatsoever that is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: every
consciousness is to be seen as it actually is with right discernment as:
'This is not mine. This is not my self. This is not what I am.'
"This, monks, is called a disciple of the noble ones who tears down and does
not build up; who abandons and does not cling; who discards and does not
pull in; who scatters and does not pile up.
"And what does he tear down and not build up? He tears down form and does
not build it up. He tears down feeling... perception... fabrications...
consciousness and does not build it up.
"And what does he abandon and not cling to? He abandons form and does not
cling to it. He abandons feeling... perception... fabrications...
consciousness and does not cling to it.
"And what does he discard and not pull in? He discards form and does not
pull it in. He discards feeling... perception... fabrications...
consciousness and does not pull it in.
"And what does he scatter and not pile up? He scatters form and does not
pile it up. He scatters feeling... perception... fabrications...
consciousness and does not pile it up.
"Seeing thus, the instructed disciple of the noble ones grows disenchanted
with form, disenchanted with feeling, disenchanted with perception,
disenchanted with fabrications, disenchanted with consciousness.
Disenchanted, he becomes dispassionate. Through dispassion, he is fully
released. With full release, there is the knowledge, 'Fully released.' He
discerns that 'Birth is ended, the holy life fulfilled, the task done. There
is nothing further for this world.'
"This, monks, is called a disciple of the noble ones who neither builds up
nor tears down, but who stands having torn down; who neither clings nor
abandons, but who stands having abandoned; who neither pulls in nor
discards, but who stands having discarded; who neither piles up nor
scatters, but who stands having scattered.
"And what is it that he neither builds up nor tears down, but stands having
torn it down? He neither builds up nor tears down form, but stands having
torn it down. He neither builds up nor tears down feeling... perception...
fabrications... consciousness, but stands having torn it down.
"And what is it that he neither clings to nor abandons, but stands having
abandoned it? He neither clings to nor abandons form, but stands having
abandoned it. He neither clings to nor abandons feeling... perception...
fabrications... consciousness, but stands having abandoned it.
"And what is it that he neither pulls in nor discards, but stands having
discarded it? He neither pulls in nor discards form, but stands having
discarded it. He neither pulls in nor discards feeling... perception...
fabrications... consciousness, but stands having discarded it.
"And what is it that he neither piles up nor scatters, but stands having
scattered it? He neither piles up nor scatters form, but stands having
scattered it. He neither piles up nor scatters feeling... perception...
fabrications... consciousness, but stands having scattered it.
"And to the monk whose mind is thus released, the devas, together with
Indra, the Brahmas, & Pajapati, pay homage even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man --
you of whom we don't know even what
    dependent on which
    you're absorbed.'"
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The riddle tree
Samyutta Nikaya XXXV.204 - Kimsuka Sutta - The Riddle Tree
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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A certain monk went to another monk and, on arrival, said to him, "To what
extent, my friend, is a monk's vision said to be well-purified?"
"When a monk discerns, as it actually is, the origination & passing away of
the six media of sensory contact, my friend, it is to that extent that his
vision is said to be well-purified."
The first monk, dissatisfied with the other monk's answer to his question,
went to still another monk and, on arrival, said to him, "To what extent, my
friend, is a monk's vision said to be well-purified?"
"When a monk discerns, as it actually is, the origination & passing away of
the five clinging-aggregates, my friend, it is to that extent that his
vision is said to be well-purified."
The first monk, dissatisfied with this monk's answer to his question, went
to still another monk and, on arrival, said to him, "To what extent, my
friend, is a monk's vision said to be well-purified?"
"When a monk discerns, as it actually is, the origination & passing away of
the four great elements [earth, water, wind, & fire], my friend, it is to
that extent that his vision is said to be well-purified."
The first monk, dissatisfied with this monk's answer to his question, went
to still another monk and, on arrival, said to him, "To what extent, my
friend, is a monk's vision said to be well-purified?"
"When a monk discerns, as it actually is, that whatever is subject to
origination is all subject to cessation, my friend, it is to that extent
that his vision is said to be well-purified."
The first monk, dissatisfied with this monk's answer to his question, then
went to the Blessed One and, on arrival, having bowed down to him, sat to
one side. As he was sitting there he [reported to the Blessed One his
conversations with the other monks. The Blessed One then said:]
"Monk, it's as if there were a man who had never seen a riddle tree.[1] He
would go to another man who had seen one and, on arrival, would say to him,
'What, my good man, is a riddle tree like?"
"The other would say, 'A riddle tree is black, my good man, like a burnt
stump.' For at the time he saw it, that's what the riddle tree was like.
"Then the first man, dissatisfied with the other man's answer, went to still
another man who had seen a riddle tree and, on arrival, said to him, 'What,
my good man, is a riddle tree like?'
"The other would say, 'A riddle tree is red, my good man, like a lump of
meat.' For at the time he saw it, that's what the riddle tree was like.
"Then the first man, dissatisfied with this man's answer, went to still
another man who had seen a riddle tree and, on arrival, said to him, 'What,
my good man, is a riddle tree like?'
"The other would say, 'A riddle tree is stripped of its bark, my good man,
and has burst pods, like an acacia tree.' For at the time he saw it, that's
what the riddle tree was like.
"Then the first man, dissatisfied with this man's answer, went to still
another man who had seen a riddle tree and, on arrival, said to him, 'What,
my good man, is a riddle tree like?'
"The other would say, 'A riddle tree has thick foliage, my good man, and
gives a dense shade, like a banyan.' For at the time he saw it, that's what
the riddle tree was like.
"In the same way, monk, however those intelligent men of integrity were
focused when their vision became well purified is the way in which they
answered.
"Suppose, monk, that there were a royal frontier fortress with strong walls
& ramparts and six gates. In it would be a wise, experienced, intelligent
gatekeeper to keep out those he didn't know and to let in those he did. A
swift pair of messengers, coming from the east, would say to the gatekeeper,
'Where, my good man, is the commander of this fortress?' He would say,
'There he is, sirs, sitting in the central square.' The swift pair of
messengers, delivering their accurate report to the commander of the
fortress, would then go back by the route by which they had come. Then a
swift pair of messengers, coming from the west... the north... the south,
would say to the gatekeeper, 'Where, my good man, is the commander of this
fortress?' He would say, 'There he is, sirs, sitting in the central square.'
The swift pair of messengers, delivering their accurate report to the
commander of the fortress, would then go back by the route by which they had
come.
"I have given you this simile, monk, to convey a message. The message is
this: The fortress stands for this body -- composed of four elements, born
of mother & father, nourished with rice & barley gruel, subject to constant
rubbing & abrasion, to breaking & falling apart. The six gates stand for the
six internal sense media. The gatekeeper stands for mindfulness. The swift
pair of messengers stands for tranquillity (samatha) and insight
(vipassana). The commander of the fortress stands for consciousness. The
central square stands for the four great elements: the earth-property, the
liquid-property, the fire-property, & the wind-property. The accurate report
stands for Unbinding (nibbana). The route by which they had come stands for
the noble eightfold path: right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration."
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Right view
Majjhima Nikaya 9 - Sammaditthi Sutta - The Discourse on Right View
Translated from the Pali by Ñanamoli Thera edited and revised by Bhikkhu
Bodhi.
For free distribution only. From The Discourse on Right View: The
Sammaditthi Sutta and its Commentary (WH 377/379), edited and revised by
Bhikkhu Bodhi, (Kandy: Buddhist Publication Society, 1991). Copyright ©1991
Buddhist Publication Society. Used with permission.
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1. Thus have I heard. On one occasion the Blessed One was living at Savatthi
in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta
addressed the bhikkhus thus: "Friends, bhikkhus." -- "Friend," they replied.
The Venerable Sariputta said this:
2. "'One of right view, one of right view' is said, friends. In what way is
a noble disciple one of right view, whose view is straight, who has perfect
confidence in the Dhamma, and has arrived at this true Dhamma?"
"Indeed, friend, we would come from far away to learn from the Venerable
Sariputta the meaning of this statement. It would be good if the Venerable
Sariputta would explain the meaning of this statement. Having heard it from
him, the bhikkhus will remember it."
"Then, friends, listen and attend closely to what I shall say."
"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:
(The Wholesome and the Unwholesome)
3. "When, friends, a noble disciple understands the unwholesome, the root of
the unwholesome, the wholesome, and the root of the wholesome, in that way
he is one of right view, whose view is straight, who has perfect confidence
in the Dhamma, and has arrived at this true Dhamma.
4. "And what, friends, is the unwholesome, what is the root of the
unwholesome, what is the wholesome, what is the root of the wholesome?
Killing living beings is unwholesome; taking what is not given is
unwholesome; misconduct in sensual pleasures is unwholesome; false speech is
unwholesome; malicious speech is unwholesome; harsh speech is unwholesome;
gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome;
wrong view is unwholesome. This is called the unwholesome.
5. "And what is the root of the unwholesome? Greed is a root of the
unwholesome; hate is a root of the unwholesome; delusion is a root of the
unwholesome. This is called the root of the unwholesome.
6. "And what is the wholesome? Abstention from killing living beings is
wholesome; abstention from taking what is not given is wholesome; abstention
from misconduct in sensual pleasures is wholesome; abstention from false
speech is wholesome; abstention from malicious speech is wholesome;
abstention from harsh speech is wholesome; abstention from gossip is
wholesome; non-covetousness is wholesome; non-ill will is wholesome; right
view is wholesome. This is called the wholesome.
7. "And what is the root of the wholesome? Non-greed is a root of the
wholesome; non-hate is a root of the wholesome; non-delusion is a root of
the wholesome. This is called the root of the wholesome.
8. "When a noble disciple has thus understood the unwholesome, the root of
the unwholesome, the wholesome, and the root of the wholesome, he entirely
abandons the underlying tendency to lust, he abolishes the underlying
tendency to aversion, he extirpates the underlying tendency to the view and
conceit 'I am,' and by abandoning ignorance and arousing true knowledge he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view, whose view is straight, who has perfect confidence in the
Dhamma and has arrived at this true Dhamma."
(Nutriment)
9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
10. "When, friends, a noble disciple understands nutriment, the origin of
nutriment, the cessation of nutriment, and the way leading to the cessation
of nutriment, in that way he is one of right view... and has arrived at this
true Dhamma.
11. "And what is nutriment, what is the origin of nutriment, what is the
cessation of nutriment, what is the way leading to the cessation of
nutriment? There are these four kinds of nutriment for the maintenance of
beings that already have come to be and for the support of those seeking a
new existence. What four? They are physical food as nutriment, gross or
subtle; contact as the second; mental volition as the third; and
consciousness as the fourth. With the arising of craving there is the
arising of nutriment. With the cessation of craving there is the cessation
of nutriment. The way leading to the cessation of nutriment is just this
Noble Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness and right
concentration.
12. "When a noble disciple has thus understood nutriment, the origin of
nutriment, the cessation of nutriment, and the way leading to the cessation
of nutriment, he entirely abandons the underlying tendency to greed, he
abolishes the underlying tendency to aversion, he extirpates the underlying
tendency to the view and conceit 'I am,' and by abandoning ignorance and
arousing true knowledge he here and now makes an end of suffering. In that
way too a noble disciple is one of right view, whose view is straight, who
has perfect confidence in the Dhamma and has arrived at this true Dhamma."
(The Four Noble Truths)
13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
14. "When, friends, a noble disciple understands suffering, the origin of
suffering, the cessation of suffering, and the way leading to the cessation
of suffering, in that way he is one of right view... and has arrived at this
true Dhamma.
15. "And what is suffering, what is the origin of suffering, what is the
cessation of suffering, what is the way leading to the cessation of
suffering? Birth is suffering; aging is suffering; sickness is suffering;
death is suffering; sorrow, lamentation, pain, grief and despair are
suffering; not to obtain what one wants is suffering; in short, the five
aggregates affected by clinging are suffering. This is called suffering.
16. "And what is the origin of suffering? It is craving, which brings
renewal of being, is accompanied by delight and lust, and delights in this
and that; that is, craving for sensual pleasures, craving for being and
craving for non-being. This is called the origin of suffering.
17. "And what is the cessation of suffering? It is the remainderless fading
away and ceasing, the giving up, relinquishing, letting go and rejecting of
that same craving. This is called the cessation of suffering.
18. "And what is the way leading to the cessation of suffering? It is just
this Noble Eightfold Path; that is, right view... right concentration. This
is called the way leading to the cessation of suffering.
19. "When a noble disciple has thus understood suffering, the origin of
suffering, the cessation of suffering, and the way leading to the cessation
of suffering... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Aging and Death)
20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
21. "When, friends, a noble disciple understands aging and death, the origin
of aging and death, the cessation of aging and death, and the way leading to
the cessation of aging and death, in that way he is one of right view... and
has arrived at this true Dhamma.
22. "And what is aging and death, what is the origin of aging and death,
what is the cessation of aging and death, what is the way leading to the
cessation of aging and death? The aging of beings in the various orders of
beings, their old age, brokenness of teeth, grayness of hair, wrinkling of
skin, decline of life, weakness of faculties -- this is called aging. The
passing of beings out of the various orders of beings, their passing away,
dissolution, disappearance, dying, completion of time, dissolution of the
aggregates, laying down of the body -- this is called death. So this aging
and this death are what is called aging and death. With the arising of birth
there is the arising of aging and death. With the cessation of birth there
is the cessation of aging and death. The way leading to the cessation of
aging and death is just this Noble Eightfold Path; that is, right view...
right concentration.
23. "When a noble disciple has thus understood aging and death, the origin
of aging and death, the cessation of aging and death, and the way leading to
the cessation of aging and death... he here and now makes an end of
suffering. In that way too a noble disciple is one of right view... and has
arrived at this true Dhamma."
(Birth)
24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
25. "When, friends, a noble disciple understands birth, the origin of birth,
the cessation of birth, and the way leading to the cessation of birth, in
that way he is one of right view... and has arrived at this true Dhamma.
26. "And what is birth, what is the origin of birth, what is the cessation
of birth, what is the way leading to the cessation of birth? The birth of
beings into the various orders of beings, their coming to birth,
precipitation [in a womb], generation, manifestation of the aggregates,
obtaining the bases for contact -- this is called birth. With the arising of
being there is the arising of birth. With the cessation of being there is
the cessation of birth. The way leading to the cessation of birth is just
this Noble Eightfold Path; that is, right view... right concentration.
27. "When a noble disciple has thus understood birth, the origin of birth,
the cessation of birth, and the way leading to the cessation of birth... he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view... and has arrived at this true Dhamma."
(Being)
28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
29. "When, friends, a noble disciple understands being, the origin of being,
the cessation of being, and the way leading to the cessation of being, in
that way he is one of right view... and has arrived at this true Dhamma.
30. "And what is being, what is the origin of being, what is the cessation
of being, what is the way leading to the cessation of being? There are these
three kinds of being: sense-sphere being, fine-material being and immaterial
being. With the arising of clinging there is the arising of being. With the
cessation of clinging there is the cessation of being. The way leading to
the cessation of being is just this Noble Eightfold Path; that is, right
view... right concentration.
31. "When a noble disciple has thus understood being, the origin of being,
the cessation of being, and the way leading to the cessation of being... he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view... and has arrived at this true Dhamma."
(Clinging)
32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
33. "When, friends, a noble disciple understands clinging, the origin of
clinging, the cessation of clinging, and the way leading to the cessation of
clinging, in that way he is one of right view... and has arrived at this
true Dhamma.
34. "And what is clinging, what is the origin of clinging, what is the
cessation of clinging, what is the way leading to the cessation of clinging?
There are these four kinds of clinging: clinging to sensual pleasures,
clinging to views, clinging to rituals and observances, and clinging to a
doctrine of self. With the arising of craving there is the arising of
clinging. With the cessation of craving there is the cessation of clinging.
The way leading to the cessation of clinging is just this Noble Eightfold
Path; that is, right view... right concentration.
35. "When a noble disciple has thus understood clinging, the origin of
clinging, the cessation of clinging, and the way leading to the cessation of
clinging... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Craving)
36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
37. "When, friends, a noble disciple understands craving, the origin of
craving, the cessation of craving, and the way leading to the cessation of
craving, in that way he is one of right view... and has arrived at this true
Dhamma.
38. "And what is craving, what is the origin of craving, what is the
cessation of craving, what is the way leading to the cessation of craving?
There are these six classes of craving: craving for forms, craving for
sounds, craving for odors, craving for flavors, craving for tangibles,
craving for mind-objects. With the arising of feeling there is the arising
of craving. With the cessation of feeling there is the cessation of craving.
The way leading to the cessation of craving is just this Noble Eightfold
Path; that is, right view... right concentration.
39. "When a noble disciple has thus understood craving, the origin of
craving, the cessation of craving, and the way leading to the cessation of
craving... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Feeling)
40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
41. "When, friends, a noble disciple understands feeling, the origin of
feeling, the cessation of feeling, and the way leading to the cessation of
feeling, in that way he is one of right view... and has arrived at this true
Dhamma.
42. "And what is feeling, what is the origin of feeling, what is the
cessation of feeling, what is the way leading to the cessation of feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of
tongue-contact, feeling born of body-contact, feeling born of mind-contact.
With the arising of contact there is the arising of feeling. With the
cessation of contact there is the cessation of feeling. The way leading to
the cessation of feeling is just this Noble Eightfold Path; that is, right
view... right concentration.
43. "When a noble disciple has thus understood feeling, the origin of
feeling, the cessation of feeling, and the way leading to the cessation of
feeling... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Contact)
44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
45. "When, friends, a noble disciple understands contact, the origin of
contact, the cessation of contact, and the way leading to the cessation of
contact, in that way he is one of right view... and has arrived at this true
Dhamma.
46. "And what is contact, what is the origin of contact, what is the
cessation of contact, what is the way leading to the cessation of contact?
There are these six classes of contact: eye-contact, ear-contact,
nose-contact, tongue-contact, body-contact, mind-contact. With the arising
of the sixfold base there is the arising of contact. With the cessation of
the sixfold base there is the cessation of contact. The way leading to the
cessation of contact is just this Noble Eightfold Path; that is, right
view... right concentration.
47. "When a noble disciple has thus understood contact, the origin of
contact, the cessation of contact, and the way leading to the cessation of
contact... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(The Sixfold Base)
48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
49. "When, friends, a noble disciple understands the sixfold base, the
origin of the sixfold base, the cessation of the sixfold base, and the way
leading to the cessation of the sixfold base, he is one of right view... and
has arrived at this true Dhamma.
50. "And what is the sixfold base, what is the origin of the sixfold base,
what is the cessation of the sixfold base, what is the way leading to the
cessation of the sixfold base? There are these six bases: the eye-base, the
ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With
the arising of mentality-materiality there is the arising of the sixfold
base. With the cessation of mentality-materiality there is the cessation of
the sixfold base. The way leading to the cessation of the sixfold base is
just this Noble Eightfold Path; that is, right view... right concentration.
51. "When a noble disciple has thus understood the sixfold base, the origin
of the sixfold base, the cessation of the sixfold base, and the way leading
to the cessation of the sixfold base... he here and now makes an end of
suffering. In that way too a noble disciple is one of right view... and has
arrived at this true Dhamma."
(Mentality-Materiality)
52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
53. "When, friends, a noble disciple understands mentality-materiality, the
origin of mentality-materiality, the cessation of mentality-materiality, and
the way leading to the cessation of mentality-materiality, in that way he is
one of right view... and has arrived at this true Dhamma.
54. "And what is mentality-materiality, what is the origin of
mentality-materiality, what is the cessation of mentality-materiality, what
is the way leading to the cessation of mentality-materiality? Feeling,
perception, volition, contact and attention -- these are called mentality.
The four great elements and the material form derived from the four great
elements -- these are called materiality. So this mentality and this
materiality are what is called mentality-materiality. With the arising of
consciousness there is the arising of mentality-materiality. With the
cessation of consciousness there is the cessation of mentality-materiality.
The way leading to the cessation of mentality-materiality is just this Noble
Eightfold Path; that is, right view... right concentration.
55. "When a noble disciple has thus understood mentality-materiality, the
origin of mentality-materiality, the cessation of mentality-materiality, and
the way leading to the cessation of mentality-materiality... he here and now
makes an end of suffering. In that way too a noble disciple is one of right
view... and has arrived at this true Dhamma."
(Consciousness)
56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question:
"But, friend, might there be another way in which a noble disciple is one of
right view... and has arrived at this true Dhamma?" -- "There might be,
friends.
57. "When, friends, a noble disciple understands consciousness, the origin
of consciousness, the cessation of consciousness, and the way leading to the
cessation of consciousness, in that way he is one of right view... and has
arrived at this true Dhamma.
58. "And what is consciousness, what is the origin of consciousness, what is
the cessation of consciousness, what is the way leading to the cessation of
consciousness? There are these six classes of consciousness:
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-consciousness. With the
arising of formations there is the arising of consciousness. With the
cessation of formations there is the cessation of consciousness. The way
leading to the cessation of consciousness is just this Noble Eightfold Path;
that is, right view... right concentration.
59. "When a noble disciple has thus understood consciousness, the origin of
consciousness, the cessation of consciousness, and the way leading to the
cessation of consciousness... he here and now makes an end of suffering. In
that way too a noble disciple is one of right view... and has arrived at
this true Dhamma."
(Formations)
60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
61. "When, friends, a noble disciple understands formations, the origin of
formations, the cessation of formations, and the way leading to the
cessation of formations, in that way he is one of right view... and has
arrived at this true Dhamma.
62. "And what are formations, what is the origin of formations, what is the
cessation of formations, what is the way leading to the cessation of
formations? There are these three kinds of formations: the bodily formation,
the verbal formation, the mental formation. With the arising of ignorance
there is the arising of formations. With the cessation of ignorance there is
the cessation of formations. The way leading to the cessation of formations
is just this Noble Eightfold Path; that is, right view... right
concentration.
63. "When a noble disciple has thus understood formations, the origin of
formations, the cessation of formations, and the way leading to the
cessation of formations... he here and now makes an end of suffering. In
that way too a noble disciple is one of right view... and has arrived at
this true Dhamma."
(Ignorance)
64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
65. "When, friends, a noble disciple understands ignorance, the origin of
ignorance, the cessation of ignorance, and the way leading to the cessation
of ignorance, in that way he is one of right view... and has arrived at this
true Dhamma.
66. "And what is ignorance, what is the origin of ignorance, what is the
cessation of ignorance, what is the way leading to the cessation of
ignorance? Not knowing about suffering, not knowing about the origin of
suffering, not knowing about the cessation of suffering, not knowing about
the way leading to the cessation of suffering -- this is called ignorance.
With the arising of the taints there is the arising of ignorance. With the
cessation of the taints there is the cessation of ignorance. The way leading
to the cessation of ignorance is just this Noble Eightfold Path; that is,
right view... right concentration.
67. "When a noble disciple has thus understood ignorance, the origin of
ignorance, the cessation of ignorance, and the way leading to the cessation
of ignorance... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Taints)
68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view, whose view is straight, who has perfect confidence in the Dhamma and
has arrived at this true Dhamma?" -- "There might be, friends.
69. "When, friends, a noble disciple understands the taints, the origin of
the taints, the cessation of the taints, and the way leading to the
cessation of the taints, in that way he is one of right view, whose view is
straight, who has perfect confidence in the Dhamma and has arrived at this
true Dhamma.
70. "And what are the taints, what is the origin of the taints, what is the
cessation of the taints, what is the way leading to the cessation of the
taints? There are three taints: the taint of sensual desire, the taint of
being and the taint of ignorance. With the arising of ignorance there is the
arising of the taints. With the cessation of ignorance there is the
cessation of the taints. The way leading to the cessation of the taints is
just this Noble Eightfold Path; that is, right view, right intention, right
speech, right action, right livelihood, right effort, right mindfulness and
right concentration.
71. "When a noble disciple has thus understood the taints, the origin of the
taints, the cessation of the taints, and the way leading to the cessation of
the taints, he entirely abandons the underlying tendency to lust, he
abolishes the underlying tendency to aversion, he extirpates the underlying
tendency to the view and conceit 'I am,' and by abandoning ignorance and
arousing true knowledge he here and now makes an end of suffering. In that
way too a noble disciple is one of right view, whose view is straight, who
has perfect confidence in the Dhamma and has arrived at this true Dhamma."
That is what the Venerable Sariputta said. The bhikkhus were satisfied and
delighted in the Venerable Sariputta's words.
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/majjhima/mn009.html
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