Newsgroup: it.cultura.religioni.buddhismo
Titolo: Re : Blessed Be Barb; with right view.

Re : Blessed Be Barb; with right view.
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 Blessed One said this thing about right view;
Itivuttaka 71. {Iti III.22; Iti 59}
This was said by the Blessed One, said by the Arahant, so I have heard: "I
have seen beings who -- endowed with bodily good conduct, verbal good
conduct, & mental good conduct; who did not revile noble ones, who held
right views and undertook actions under the influence of right views -- at
the break-up of the body, after death, have re-appeared in the good
destination, the heavenly world. It is not from having heard this from other
priests & contemplatives that I tell you that I have seen beings who --
endowed with bodily good conduct, verbal good conduct, & mental good
conduct; who did not revile noble ones, who held right views and undertook
actions under the influence of right views -- at the break-up of the body,
after death, have re-appeared in the good destination, the heavenly world.
It is from having known it myself, seen it myself, realized it myself that I
tell you that I have seen beings who -- endowed with bodily good conduct,
verbal good conduct, & mental good conduct; who did not revile noble ones,
who held right views and undertook actions under the influence of right
views -- at the break-up of the body, after death, have re-appeared in the
good destination, the heavenly world. "
This is the meaning of what the Blessed One said and in regard to this was
it said;
With mind rightly directed,
speaking right speech,
doing right deeds with the body:
a person here
of much learning,
a doer of merit
here in this life so short,
at the break-up of the body,
discerning,
reappears in heaven.
This too is the meaning of what the blessed One said so I have heard.
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
Well as Reverend Sariputta was not reborn so one can use right views also to
attain enlightenment. Personally do I think that for learners right view is
the most wholesome quality to focus on. There are however more right views.
I think of dependent coarising as death; when we die we fall apart. And I
speculate that it is in the seperate parts of dependent coarising with the
khanddhas. Birth is when that is brought together; death is when that falls
apart.But its not good to speculate I am told.
Majjhima Nikaya 9 - Sammaditthi Sutta - 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
Extra right views;
Udana I.1 - Bodhi Sutta - The Bodhi Tree (1)
Translated from the Pali by John D. Ireland.
For free distribution only. Read an alternate translation by Thanissaro
Bhikkhu
From The Udana: Inspired Utterances of the Buddha, translated from the Pali
by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright
©1997 Buddhist Publication Society. Used with permission.
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Thus have I heard. At one time the Lord was staying at Uruvela, beside the
river Nerañjara at the foot of the Bodhi Tree, having just realized full
enlightenment. At that time the Lord sat cross-legged for seven days
experiencing the bliss of liberation. Then, at the end of those seven days,
the Lord emerged from that concentration and gave well-reasoned attention
during the first watch of the night to dependent arising in forward order,
thus:
"This being, that is; from the arising of this, that arises. That is: with
ignorance as condition, volitional activities come to be; with volitional
activities as condition, consciousness comes to be; with consciousness as
condition, name-and-form comes to be; with name-and-form as condition, the
sixfold base comes to be; with the sixfold base as condition, contact comes
to be; with contact as condition, feeling comes to be; with feeling as
condition, craving comes to be; with craving as condition, grasping comes to
be; with grasping as condition, being comes to be; with being as condition,
birth comes to be; with birth as condition, aging-and-death, sorrow,
lamentation, pain, grief, and despair come to be. This is the origin of this
whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this
inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he understands
Each thing along with its cause.
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See also: Ud I.2; Ud I.3.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/udana/ud1-01a.html
Udana I.2 - Bodhi Sutta - The Bodhi Tree (2)
Translated from the Pali by John D. Ireland. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From The Udana: Inspired Utterances of the Buddha, translated from the Pali
by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright
©1997 Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
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Thus have I heard. At one time the Lord was staying at Uruvela... for seven
days experiencing the bliss of liberation. Then, at the end of those seven
days, the Lord emerged from that concentration and gave well-reasoned
attention during the middle watch of the night to dependent arising in
reverse order, thus:
"This not being, that is not; from the cessation of this, that ceases. That
is: from the cessation of ignorance, volitional activities cease; from the
cessation of volitional activities, consciousness ceases; from the cessation
of consciousness, name-and-form ceases; from the cessation of name-and-form,
the sixfold base ceases; from the cessation of the sixfold base, contact
ceases; from the cessation of contact, feeling ceases; from the cessation of
feeling, craving ceases; from the cessation of craving, grasping ceases;
from the cessation of grasping, being ceases; from the cessation of being,
birth ceases; from the cessation of birth, aging-and-death, sorrow,
lamentation, pain, grief, and despair cease. This is the ceasing of this
whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this
inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he has known
The utter destruction of conditions.
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See also: Ud I.1; Ud I.3.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/udana/ud1-02a.html
Udana I.3 - Bodhi Sutta - The Bodhi Tree (3)
Translated from the Pali by John D. Ireland. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From The Udana: Inspired Utterances of the Buddha, translated from the Pali
by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright
©1997 Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
----
Thus have I heard. At one time the Lord was staying at Uruvela... for seven
days experiencing the bliss of liberation. Then, at the end of those seven
days, the Lord... gave well-reasoned attention during the last watch of the
night to dependent arising in both forward and reverse order, thus:
"This being, that is; from the arising of this, that arises; this not being,
that is not; from the cessation of this, that ceases. That is: with
ignorance as condition, volitional activities come to be;... with birth as
condition, aging-and-death, sorrow, lamentation, pain, grief, and despair
come to be. This is the origin of this whole mass of suffering.
"But from the complete disappearance and cessation of ignorance, volitional
activities cease;... from the cessation of birth, aging-and-death, sorrow,
lamentation, pain, grief, and despair cease. This is the ceasing of this
whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this
inspired utterance:
When things become manifest
To the ardent meditating brahman,
He abides scattering Mara's host
Like the sun illumining the sky.
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See also: Ud I.1; Ud I.2.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/udana/ud1-03a.html
Samyutta Nikaya XII.15 - Kaccayanagotta Sutta - To Kaccayana Gotta (on Right
View)
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed One
and, on arrival, having bowed down, sat to one side. As he was sitting there
he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To
what extent is there right view?"
"By & large, Kaccayana, this world is supported by (takes as its object) a
polarity, that of existence & non-existence. But when one sees the
origination of the world as it actually is with right discernment,
'non-existence' with reference to the world does not occur to one. When one
sees the cessation of the world as it actually is with right discernment,
'existence' with reference to the world does not occur to one.
"By & large, Kaccayana, this world is in bondage to attachments, clingings
(sustenances), & biases. But one such as this does not get involved with or
cling to these attachments, clingings, fixations of awareness, biases, or
obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt
that, when there is arising, only stress is arising; and that when there is
passing away, only stress is passing away. In this, one's knowledge is
independent of others. It is to this extent, Kaccayana, that there is right
view.
"'Everything exists': That is one extreme. 'Everything doesn't exist': That
is a second extreme. Avoiding these two extremes, the Tathagata teaches the
Dhamma via the middle: From ignorance as a requisite condition come
fabrications. From fabrications as a requisite condition comes
consciousness. From consciousness as a requisite condition comes
name-&-form. From name-&-form as a requisite condition come the six sense
media. From the six sense media as a requisite condition comes contact. From
contact as a requisite condition comes feeling. From feeling as a requisite
condition comes craving. From craving as a requisite condition comes
clinging/sustenance. From clinging/sustenance as a requisite condition comes
becoming. From becoming as a requisite condition comes birth. From birth as
a requisite condition, then aging & death, sorrow, lamentation, pain,
distress, & despair come into play. Such is the origination of this entire
mass of stress & suffering.
"Now from the remainderless fading & cessation of that very ignorance comes
the cessation of fabrications. From the cessation of fabrications comes the
cessation of consciousness. From the cessation of consciousness comes the
cessation of name-&-form. From the cessation of name-&-form comes the
cessation of the six sense media. From the cessation of the six sense media
comes the cessation of contact. From the cessation of contact comes the
cessation of feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes the
cessation of becoming. From the cessation of becoming comes the cessation of
birth. From the cessation of birth, then aging & death, sorrow, lamentation,
pain, distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering."
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn12-015.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
Blessed Be Barb,
merry part and perhaps ...
Merry meet again.

Re : Blessed Be Barb; the path of some ancient ones.
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 Beier and Merry Meet.
Samyutta Nikaya XII.65 - Nagara Sutta - The City
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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Dwelling at Savatthi... "Monks, before my Awakening, when I was just an
unawakened Bodhisatta, the realization came to me: 'How this world has
fallen on difficulty! It is born, it ages, it dies, it falls away &
rearises, but it does not discern the escape from this stress, from this
aging & death. O when will it discern the escape from this stress, from this
aging & death?'
"Then the thought occurred to me, 'Aging & death exist when what exists?
From what as a requisite condition is there aging & death?' From my
appropriate attention there came the breakthrough of discernment: 'Aging &
death exist when birth exists. From birth as a requisite condition comes
aging & death.' Then the thought occurred to me, 'Birth exists when what
exists? From what as a requisite condition comes birth?' From my appropriate
attention there came the breakthrough of discernment: 'Birth exists when
becoming exists. From becoming as a requisite condition comes birth...
'Name-&-form exists when what exists? From what as a requisite condition is
there name-&-form?' From my appropriate attention there came the
breakthrough of discernment: 'Name-&-form exists when consciousness exists.
From consciousness as a requisite condition comes name-&-form.' Then the
thought occurred to me, 'Consciousness exists when what exists? From what as
a requisite condition comes consciousness?' From my appropriate attention
there came the breakthrough of discernment: 'Consciousness exists when
name-&-form exists. From name-&-form as a requisite condition comes
consciousness.'
"Then the thought occurred to me, 'This consciousness turns back at
name-&-form, and goes no farther. It is to this extent that there is birth,
aging, death, falling away, & re-arising, i.e., from name-&-form as a
requisite condition comes consciousness, from consciousness as a requisite
condition comes name-&-form. From name-&-form as a requisite condition come
the six sense media... Thus is the origination of this entire mass of
stress. Origination, origination.' Vision arose, clear knowing arose,
discernment arose, knowledge arose, illumination arose within me with regard
to things never heard before.
"Then the thought occurred to me, 'Aging & death don't exist when what
doesn't exist? From the cessation of what comes the cessation of aging &
death?' From my appropriate attention there came the breakthrough of
discernment: 'Aging & death don't exist when birth doesn't exist. From the
cessation of birth comes the cessation of aging & death.'... 'Name-&-form
doesn't exist when what doesn't exist? From the cessation of what comes the
cessation of name-&-form?' From my appropriate attention there came the
breakthrough of discernment: 'Name-&-form doesn't exist when consciousness
doesn't exist. From the cessation of consciousness comes the cessation of
name-&-form.' Then the thought occurred to me, 'Consciousness doesn't exist
when what doesn't exist? From the cessation of what comes the cessation of
consciousness?' From my appropriate attention there came the breakthrough of
discernment: 'Consciousness doesn't exist when name-&-form doesn't exist.
From the cessation of name-&-form comes the cessation of consciousness.'
"The thought occurred to me, 'I have attained this path to Awakening, i.e.,
from the cessation of name-&-form comes the cessation of consciousness, from
the cessation of consciousness comes the cessation of name-&-form. From the
cessation of name-&-form comes the cessation of the six sense media. From
the cessation of the six sense media comes the cessation of contact. From
the cessation of contact comes the cessation of feeling. From the cessation
of feeling comes the cessation of craving. From the cessation of craving
comes the cessation of clinging/sustenance. From the cessation of
clinging/sustenance comes the cessation of becoming. From the cessation of
becoming comes the cessation of birth. From the cessation of birth, then
aging & death, sorrow, lamentation, pain, distress, & despair all cease.
Thus is the cessation of this entire mass of stress. Cessation, cessation.'
Vision arose, clear knowing arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before.
"It is just as if a man, traveling along a wilderness track, were to see an
ancient path, an ancient road, traveled by people of former times. He would
follow it. Following it, he would see an ancient city, an ancient capital
inhabited by people of former times, complete with parks, groves, & ponds,
walled, delightful. He would go to address the king or the king's minister,
saying, 'Sire, you should know that while traveling along a wilderness track
I saw an ancient path... I followed it... I saw an ancient city, an ancient
capital... complete with parks, groves, & ponds, walled, delightful. Sire,
rebuild that city!' The king or king's minister would rebuild the city, so
that at a later date the city would become powerful, rich, & well-populated,
fully grown & prosperous.
"In the same way I saw an ancient path, an ancient road, traveled by the
Rightly Self-awakened Ones of former times. And what is that ancient path,
that ancient road, traveled by the Rightly Self-awakened Ones of former
times? Just this noble eightfold path: right view, right aspiration, right
speech, right action, right livelihood, right effort, right mindfulness,
right concentration. That is the ancient path, the ancient road, traveled by
the Rightly Self-awakened Ones of former times. I followed that path.
Following it, I came to direct knowledge of aging & death, direct knowledge
of the origination of aging & death, direct knowledge of the cessation of
aging & death, direct knowledge of the path leading to the cessation of
aging & death. I followed that path. Following it, I came to direct
knowledge of birth... becoming... clinging... craving... feeling...
contact... the six sense media... name-&-form... consciousness, direct
knowledge of the origination of consciousness, direct knowledge of the
cessation of consciousness, direct knowledge of the path leading to the
cessation of consciousness. I followed that path.
"Following it, I came to direct knowledge of fabrications, direct knowledge
of the origination of fabrications, direct knowledge of the cessation of
fabrications, direct knowledge of the path leading to the cessation of
fabrications. Knowing that directly, I have revealed it to monks, nuns, male
lay followers & female lay followers, so that this holy life has become
powerful, rich, detailed, well-populated, wide-spread, proclaimed among
celestial & human beings."
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Revised: Wed 6 February 2002 ;
http://www.accesstoinsight.org/canon/samyutta/sn12-065.html
Well when I look outside, I sometimes
see birds one male and another female. The male bird does all sorts of
things and the female bird tends to fly away all the time. I think that
somehow she will fail sometime.
Elders dont do things like that. And as a psychiatric patient or as a person
with a sick mind, I do dominant things too because of its effectiveness; it
decreases my faith though. Its hard but some Elders made it though; they
carried the cross of our sins and attained enlightenment. The Buddha
discovered their path and so continued a tradition which was not handed
over.
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
Blessed Be Barb,
merry part and perhaps ...
merry meet again.