Newsgroup: it.cultura.religioni.buddhismo
Titolo: Re : Blessed Be Barb; what did the Buddha teach?

Re : Blessed Be Barb; what did the Buddha teach?
Venerable Lady,
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.
Blessed Be Barb, and Merry Meet. The four Noble truths seem the spill of
Buddhas teachings. Let me know what you think about it;
Samyutta Nikaya LVI.31 - Simsapa Sutta - The Simsapa Leaves
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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Once the Blessed One was staying at Kosambi in the Simsapa forest. Then,
picking up a few Simsapa leaves with his hand, he asked the monks, "How do
you construe this, monks: Which are more numerous, the few Simsapa leaves in
my hand or those overhead in the Simsapa forest?"
"The leaves in the hand of the Blessed One are few in number, lord. Those
overhead in the forest are far more numerous."
"In the same way, monks, those things that I have known with direct
knowledge but have not taught are far more numerous [than what I have
taught]. And why haven't I taught them? Because they are not connected with
the goal, do not relate to the rudiments of the holy life, and do not lead
to disenchantment, to dispassion, to cessation, to calm, to direct
knowledge, to self-awakening, to Unbinding. That is why I have not taught
them.
"And what have I taught? 'This is stress... This is the origination of
stress... This is the cessation of stress... This is the path of practice
leading to the cessation of stress': This is what I have taught. And why
have I taught these things? Because they are connected with the goal, relate
to the rudiments of the holy life, and lead to disenchantment, to
dispassion, to cessation, to calm, to direct knowledge, to self-awakening,
to Unbinding. This is why I have taught them.
"Therefore your duty is the contemplation, 'This is stress... This is the
origination of stress... This is the cessation of stress.' Your duty is the
contemplation, 'This is the path of practice leading to the cessation of
stress.'"
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn56-031.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
Merry part and perhaps ...
Merry Meet again.

Re : Blessed Be Barb; Analysis of the truths
Venerable Lady,
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.
Blessed Be Barb and merry meet. Venerable Sariputta was put an example to
Elders, he was like a mother to the Sangha. Blessed Be Sariputta and Merry
Meet
Majjhima Nikaya 141 - Saccavibhanga Sutta - Discourse on The Analysis of the
Truths
Translated from the Pali by Piyadassi Thera. For free distribution only.
From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist
Publication Society, 1999). Copyright ©1999 Buddhist Publication Society.
Used with permission.
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Thus have I heard:
On one occasion the Blessed One was living in the Deer Park at Isipatana
(the Resort of Saints) near Varanasi (Benares). Then he addressed the monks
saying: "O Monks." "Venerable Sir," replied those monks in assent to the
Blessed One. Thereupon he said:
"The matchless Wheel of Dhamma set in motion by the Tathagata,[1] the
Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana
near Varanasi, cannot be set in motion by a recluse or brahmana or Deva or
Mara or Brahma or by anyone in the world. That is to say, it was a
proclamation of the Four Noble Truths, by way of teaching, laying down,
establishing, opening up, analyzing, and elucidating them.
"Of what four: It was a proclamation of the Noble Truth of suffering
(dukkha), by way of teaching... (as before) and elucidating it; of the Noble
Truth of the arising (cause) of suffering... of the Noble Truth of the
cessation of suffering... of the Noble Truth of the Path leading to the
cessation of suffering. This matchless Wheel of Dhamma, monks, set in motion
by the Tathagata, the Consummate One, the supremely Enlightened One, in the
Deer Park at Isipatana near Varanasi, cannot be set in motion by a
recluse... or by anyone in the world. That is to say, it was a proclamation
of the Four Noble Truths, by way of teaching, laying down, establishing,
opening up, analyzing, and elucidating them.
"Monks, follow Sariputta and Moggallana; associate with Sariputta and
Moggallana. Wise monks do help (materially and spiritually) those who live
the holy life. Monks, Sariputta is like unto a mother, Moggallana is like
unto a foster-mother to a child. Sariputta, monks, trains (beings) in the
path[2] of stream-attainment. Moggallana in the highest goal
(arahantship).[3] Sariputta, monks, is able to proclaim, teach, lay down,
establish, open up, analyze, and elucidate the Four Noble Truths."
This the Blessed One said, and having said so, the Welcome Being (sugata)[4]
rose from his seat and entered (his) abode. Not long after the Blessed One
had departed, the Venerable Sariputta addressed the monks, saying: "Reverend
friends." "Your reverence," the monks replied the Venerable Sariputta in
assent.
This the Venerable Sariputta said:
"Your reverence, the matchless Wheel of Dhamma set in motion by the
Tathagata, the Consummate One, the supremely Enlightened One, in the Deer
Park, at Isipatana near Varanasi, cannot be set in motion by a recluse or
brahmana... (as before) in the world. That is to say, it was a proclamation
of the Four Noble Truths, by way of teaching, laying down, establishing,
opening up, analyzing, and elucidating them.
"Of what four? It was a proclamation of the Noble Truth of suffering
(dukkha) by way of teaching... elucidating it; of the Noble Truth of the
arising of suffering... of the Noble Truth of the cessation of suffering...
of the Noble Truth of the Path leading to the cessation of suffering.
"What, your reverence, is the Noble Truth of suffering? Birth is suffering;
aging is suffering; death is suffering; grief, lamentation, bodily pain,
mental pain and despair are suffering; not getting what one desires, that
too is suffering: In brief the five aggregates subject to grasping are
suffering.
"What is birth? It is the birth of beings in the various classes (planes) of
beings; the production, their conception, coming into existence (re-birth),
the appearance of the aggregates, acquiring of the sense-bases. This is
called birth.
"What is aging? It is the aging of beings in the various classes of beings,
their decay, broken teeth, graying hair, wrinkled skin, the dwindling of the
life-span, the wearing out of the sense-organs. This is called aging.
"What is death? It is the passing away of beings in the various classes of
beings; the falling away, the breaking up, the disappearance, the death,
making end of life, the breaking up of the aggregates, the laying down of
the body. This is called death.
"What is grief? It is the grief, sorrow, sorrowfulness, the state of being
sorry, inward sorrow, inward intense sorrow visited by some calamity or
other, smitten by some kind of ill or other. This is called grief.
"What is lamentation? It is the crying, the wailing, the act of crying, the
act of wailing, the state of crying, the state of wailing of one visited by
some calamity or other, smitten by some kind of ill or other. This is called
lamentation.
"What is suffering? It is bodily suffering, bodily unpleasantness, the
painful and unpleasant feeling produced by bodily contact. This is called
suffering.
"What is misery? It is mental suffering, unpleasantness, the painful and
unpleasant feeling produced by mental contact. This is called misery.
"What is despair? It is despondency, despair, the state of despondency, the
state of despair of one visited by some calamity or other. This is called
despair.
"What is meant by not getting what one desires, that too is suffering? To
beings subject to birth there comes desire: 'O might we not be subject to
birth, and birth not come to us.' But this cannot be attained by mere
desiring. So not getting what one desires, that too, is suffering. To beings
subject to aging there comes the desire: 'O might we not be subject to
aging, and aging not come to us...' (as before). To beings subject to
disease there comes the desire: 'O might we not be subject to disease and
disease not come to us...' To beings subject to death there comes the
desire: 'O might we not be subject to death and death not come to us...' To
beings subject to sorrow, lamentation, suffering, misery, and despair there
comes the desire: 'O might we not be subject to sorrow, lamentation,
suffering, misery, and despair, and sorrow, lamentation, suffering, misery,
and despair not come to us.' But this cannot be attained by merely desiring.
So not getting what one desires that too is suffering.
"What, in brief, are the five aggregates subject to grasping that are
suffering? These are the aggregate of matter subject to grasping, the
aggregate of feeling..., the aggregate of perception..., the aggregate of
mental (volitional) formations..., the aggregate of consciousness subject to
grasping. These are called, in brief, the five aggregates subject to
grasping that are suffering. This is called the Noble Truth of suffering.
"What is the Noble Truth of the arising of suffering? It is this craving
which produces re-becoming (re-birth) accompanied by passionate greed, and
finding delight now here now there, namely the craving for sense pleasures,
craving for existence and craving for non-existence (self-annihilation).
This is called the Noble Truth of the arising of suffering.
"What is the Noble Truth of the cessation of suffering? It is the complete
cessation of that very craving, giving it up, relinquishing it, liberating
oneself from it, and detaching oneself from it. This is called the Noble
Truth of the cessation of suffering.
"And what is the Noble Truth of the Path leading to the cessation of
suffering? It is this Noble Eightfold Path itself, namely: right
understanding, right thought, right speech, right action, right livelihood,
right effort, right mindfulness, right concentration.
"What is right understanding? It is this knowledge of suffering, knowledge
of the arising of suffering, knowledge of the cessation of suffering,
knowledge of the path leading to the cessation of suffering -- this is
called right understanding.
"What is right thought? Thought of renunciation, thought of goodwill,
thought of not harming -- this is called right thought.
"What is right speech? Abstention from false speech, abstention from
tale-bearing, abstention from harsh (abusive) speech, abstention from idle
chatter (gossip), this is called right speech.
"What is right action? Abstention from killing, abstention from stealing,
abstention from illicit sexual indulgence, this is called right action.
"What is right livelihood? Herein (in this dispensation) the ariyan disciple
avoiding wrong livelihood, makes his living by right livelihood, this is
called right livelihood.
"What is right effort? Herein a monk puts forth will, strives, stirs up
energy, strengthens his mind, exerts himself to prevent the arising of evil,
of unwholesome thoughts that have not yet arisen; puts forth will... (as
before) to banish the evil, unwholesome thoughts that have already arisen;
puts forth will... to develop wholesome thoughts that have not yet arisen;
and puts forth will, strives, stirs up energy, strengthens his mind, exerts
himself to maintain, to preserve, increase, to bring them to maturity,
development, and to complete the wholesome thoughts that have arisen. This
is called right effort.
"What is right mindfulness? Herein a monk lives practicing body
contemplation on the body, ardent, clearly comprehending and mindful (of
it), having overcome covetousness and dejection concerning the world (of the
body).
"He lives practicing feeling-contemplation on the feelings, ardent, clearly
comprehending and mindful (of it) having overcome covetousness and dejection
concerning the world (of feelings).
"He lives practicing mind-contemplation on the mind, ardent, clearly
comprehending and mindful (of it) having overcome covetousness and dejection
concerning the world (of the mind).
"He lives practicing mind-object contemplation on the mind objects, ardent,
clearly comprehending and mindful (of it) having overcome covetousness and
dejection concerning the world (of mental objects). This is called right
mindfulness.
"And what is right concentration? Herein a monk aloof from sense desires,
aloof from unwholesome thoughts, attains to and abides in the first
meditative absorption (jhana) which is detachment-born and accompanied by
applied thought, sustained thought, joy, and bliss.
"By allaying applied and sustained thought he attains to, and abides in the
second jhana which is inner tranquillity, which is unification (of the
mind), devoid of applied and sustained thought, and which has joy and bliss.
"By detachment from joy he dwells in equanimity, mindful, and with clear
comprehension and enjoys bliss in body, and attains to and abides in the
third jhana which the noble ones (ariyas) call: 'Dwelling in equanimity,
mindfulness, and bliss.'
"By giving up of bliss and suffering, by the disappearance already of joy
and sorrow, he attains to, and abides in the fourth jhana, which is neither
suffering nor bliss, and which is the purity of equanimity-mindfulness. This
is called right concentration.
"This is called the Noble Truth of the Path leading to the cessation of
suffering.
"Your reverence, the matchless Wheel of Dhamma set in motion by the
Tathagata, the Consumate One, the supremely Enlightened One, in the Deer
Park, at Isipatana near Varanasi, cannot be set in motion by a recluse or
brahmana or deva or Brahma or by anyone in the world. That is to say, it was
a proclamation of the Four Noble Truths, by way of teaching, laying down,
establishing, opening up, analyzing, and elucidating them."
This the Venerable Sariputta said. Those monks glad at heart rejoiced at the
words of the Venerable Sariputta.
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Notes
1. For a very comprehensive account of the Four Noble Truths read The
Buddha's Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy,
Sri Lanka (Ceylon). [Go back]
2. Literally "fruit", "sotapatti phale." [Go back]
3. To train in the path of stream-attainment is more difficult than to train
in the path of arahantship for the reason that in the former case one has to
deal with undeveloped beings, and in the latter case with those who are
already developed, and who are, by virtue of their development, not destined
to fall back. [Go back]
4. This is another epithet of the Buddha. [Go back]
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn141.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,


Re : Blessed Be Barb; an analysis of the path
Venerable Lady,
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
Blessed Be Barb and Merry Meet.
Samyutta Nikaya XLV.8 - Magga-vibhanga Sutta - An Analysis of the Path
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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I have heard that at one time the Blessed One was staying in Savatthi at
Jeta's Grove, Anathapindika's monastery.
There he addressed the monks, saying, "Monks."
"Yes, lord," the monks responded to him.
The Blessed One said, "I will teach & analyze for you the Noble Eightfold
Path. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded to him.
The Blessed One said, "Now what, monks, is the Noble Eightfold Path? Right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
"And what, monks, is right view? Knowledge with regard to stress, knowledge
with regard to the origination of stress, knowledge with regard to the
stopping of stress, knowledge with regard to the way of practice leading to
the stopping of stress: This, monks, is called right view.
"And what is right resolve? Being resolved on renunciation, on freedom from
ill will, on harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, abstaining from divisive
speech, abstaining from abusive speech, abstaining from idle chatter: This,
monks, is called right speech.
"And what, monks, is right action? Abstaining from taking life, abstaining
from stealing, abstaining from unchastity: This, monks, is called right
action.
"And what, monks, is right livelihood? There is the case where a disciple of
the noble ones, having abandoned dishonest livelihood, keeps his life going
with right livelihood: This, monks, is called right livelihood.
"And what, monks, is right effort? (i) There is the case where a monk
generates desire, endeavors, activates persistence, upholds & exerts his
intent for the sake of the non-arising of evil, unskillful qualities that
have not yet arisen. (ii) He generates desire, endeavors, activates
persistence, upholds & exerts his intent for the sake of the abandonment of
evil, unskillful qualities that have arisen. (iii) He generates desire,
endeavors, activates persistence, upholds & exerts his intent for the sake
of the arising of skillful qualities that have not yet arisen. (iv) He
generates desire, endeavors, activates persistence, upholds & exerts his
intent for the maintenance, non-confusion, increase, plenitude, development,
& culmination of skillful qualities that have arisen: This, monks, is called
right effort.
"And what, monks, is right mindfulness? (i) There is the case where a monk
remains focused on the body in & of itself -- ardent, aware, & mindful --
putting away greed & distress with reference to the world. (ii) He remains
focused on feelings in & of themselves -- ardent, aware, & mindful --
putting away greed & distress with reference to the world. (iii) He remains
focused on the mind in & of itself -- ardent, aware, & mindful -- putting
away greed & distress with reference to the world. (iv) He remains focused
on mental qualities in & of themselves -- ardent, aware, & mindful --
putting away greed & distress with reference to the world. This, monks, is
called right mindfulness.
"And what, monks, is right concentration? (i) There is the case where a
monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities -- enters & remains in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation. (ii) With the
stilling of directed thought & evaluation, he enters & remains in the second
jhana: rapture & pleasure born of concentration, unification of awareness
free from directed thought & evaluation -- internal assurance. (iii) With
the fading of rapture, he remains in equanimity, mindful & fully aware, and
physically sensitive of pleasure. He enters & remains in the third jhana, of
which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' (iv) With the abandoning of pleasure & pain -- as with the earlier
disappearance of elation & distress -- he enters & remains in the fourth
jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This,
monks, is called right concentration."
That is what the Blessed One said. Gratified, the monks delighted at his
words.
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Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn45.8.html
This seems an analysis of the fourth Noble Truth. As a psychiatric patient
or as a
person with a sick mind do I have a weakness in all of this; as do I have it
in the rest of the egifts.
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
Merry Part and perhaps ...
Merry meet again?