Newsgroup: it.cultura.religioni.buddhismo
Titolo: Bonds of fellowship

Bonds of fellowship
Venerable Sir or 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
Anguttara Nikaya IV.32 - Sangaha Sutta - The Bonds of Fellowship
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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"There are these four grounds for the bonds of fellowship. Which four?
Generosity, kind words, beneficial help, consistency. These are the four
grounds for the bonds of fellowship."
Generosity, kind words, beneficial help,
& consistency in the face of events,
    in line with what's appropriate
    in each case, each case.
These bonds of fellowship [function] in the world
    like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking,
a mother would not receive
    the honor & respect owed by her child,
nor would a father receive
    what his child owes him.
But because the wise show regard
for these bonds of fellowship,
    they achieve greatness
    and are praised.
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Revised: Thu 17 May 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an04-032.html
Well as a psychiatric patient or as a person with a sick mind do I have
weakness in all of this; I dont recognize them. My concentration is
distorted and I fail to gather a meeting right now, because the paper needed
to print it out is still packed and therefore unavailable.
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
Blessed Be everyone
Merry part and perhaps
merry meet again.
with mudita
Ratana Mata.

Motivations for giving
Venerable Sir or 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 everyone and merry meet.
Anguttara Nikaya VII.49 - Dana Sutta - Giving
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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Translator's note: This discourse discusses the motivations one might have
for being generous, and rates in ascending order the results that different
motivations can lead to. The Commentary notes that the highest motivation,
untainted by lower motivations and leading to non-returning, requires a
certain level of mastery in concentration and insight in order to be one's
genuine motivation for giving.
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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
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. For example most of the times I am so busy giving
that I forgot to raise wholesome thoughts. I just do it in the recollection.
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.
Blessed Be everyone
merry part and perhaps


To whome should one give? (respect ...)
Venerable Sir or 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 everyone and merry meet
Itivuttaka 75. A Rainless Cloud {Iti III.26; Iti 64}
Translator Reverend John.D.Ireland.
[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 Arahant 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 Arahant said so I have heard
Revised: Wed 25 June 2003
http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html


What can one give
Venerable Sir or 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 everyone and merry meet
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
Well as an psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. For example when I give the dhamma I dont give it
to give deathless but because I want to be reborn in the Brahma world where
I want to become a Bhikkhuni gifted with all insights, knowledges and
releases of all sangha members.
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
Blessed Be everyone,
merry part and perhaps


speech
Venerable Sir or 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 everyone and merry meet.
Sutta Nipata III.3 - Subhasita Sutta - Well-Spoken
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
Jeta's Grove, Anathapindika's monastery. There he addressed the monks,
"Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, speech endowed with four characteristics is
well-spoken, not poorly spoken -- faultless & not to be faulted by the wise.
Which four? There is the case where a monk says only what it well-spoken,
not what is poorly spoken; only what is just, not what is unjust; only what
is endearing, not what is unendearing; only what is true, not what is false.
Speech endowed with these four characteristics is well-spoken, not poorly
spoken -- faultless & not to be faulted by the wise."
That is what the Blessed One said. Having said this, the One Well-Gone, the
Teacher, said further:
The calm say that what is well-spoken is best;
second, that one should say
        what is just, not unjust;
third,     what's endearing, not unendearing;
fourth,     what is true, not false.
Then Ven. Vangisa, rising from his seat, arranging his robe over one
shoulder, faced the Blessed One with his hands palm-to-palm in front of his
heart and said, "An inspiration has come to me, Blessed One! An inspiration
has come to me, One Well-Gone!"
"Let the inspiration come to you, Vangisa," the Blessed One said.
Then Ven. Vangisa praised the Blessed One to his face with these attractive
verses:
Speak only the speech
that neither torments self
nor does harm to others.
        That speech is truly well spoken.
Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
        to others
        is pleasant.
Truth, indeed, is deathless speech:
This is an ancient principle.
The goal and the Dhamma
        -- so say the calm --
are firmly established on truth.
The speech the Awakened One speaks,
for attaining Unbinding,
        rest,
for making an end
to the mass of stress:
        That is the speech unexcelled.
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Revised: Tue 30 July 2002 ;
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp3-03.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I cause fear and terror in the hearts of others
when I reveal my weaknesses or talk about spells and stuff related to that.
And they nor I like that at all.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to do doings that lead to blessings
May all beings want to prevent and abandon doings that lead to someones
downfall.
Blessed Be everyone
merry part


When it is alright to give
Venerable Sir or 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 everyone and merry meet.
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
As a psychiatric patient or as a person with a sick mind I have a weakness
in all of this. I dont give all my gifts myself and even though my sister is
sick for the next comming year, I dont even visit her. My other sister has a
new baby and I didnt visit her either. So lots of things go wrong. Somehow I
cant oversee the consequences for others of what I am doing.


Fruits of giving
Venerable Sir or 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 everyone and merry meet.
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
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 a master of giving and many times people
dont (trust)like my gifts or my giving or conflicts arise because of it.
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


Fruits of giving
Venerable Sir or 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 everyone and merry meet.
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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gives, who is a master of giving, reappears in a good destination, the
heavenly world."
One who gives is dear.



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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


Great gifts; if it harms none do as ye please
Venerable Sir or 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 everyone and merry meet.
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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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 do I have a
weakness in all of this. I fail to give the great gifts. Laziness, ill will,
sloth and torpor, restlessness, doubt and many other things are probebly the
reason for it. Last friday I tried to become a paranormal therapist by doing
some sort of exam at het Johan Borgman College. I failed the test; I dont
have it very clear why because from the beginning the man said that I didnt
have the heart for the job and I assumed that it was part of the test, so I
came up with arguments. When I left he told me that the decission still had
to be made.
More and more am I getting aware that he was very serious and I wonder what
information triggered such a reaction. When I was on the Open day of the
college, the argument of being a buddhist was not a problem and because I
associate witchcraft with paranormal activities I assumed that that was also
not a problem. But I wonder now if I should have said that I was a
christian. Well I am not a very good christian because I try to pay respect
to everyone next to God while they think that God doesnt like that at all
but I also think that it is unwholesome for God. The man made some really
strange arguments.
[I was once at a group of theologists where I was invited to speak(I
thought). Assuming it was a townsmeeting I told them a lot of my weaknesses.
And now everytime something goes wrong I wonder if someone heard from that
meeting. The whole room(big one) was filled with people. I also wondered if
someone read anything from my weaknesses on the internet, it causes people
to leave or be ignorant about me.]
Well anyway I tried to become a Taoist priest(they call it buddhist), hindu
priest, catholic priest, faery shaman, celtic shaman, a bhikkhu, Imam,
native american religion and I all failed. Sometimes I ended up that didnt
want to(Tao-ist), sometimes I was ignored, sometimes I was told that I had
the wrong motivation, sometimes I couldnt because of my cultural heritage,
sometimes I was to lazy to learn arabic language first. And now I also
failed to become a paranormal therapist (healing with hands). With the faery
shaman I got a clue; focus on the land of India. And with the paranormal
therapist also. I once gave some books and dreamingquest deck to a person.
And on trying to become a paranormal therapist he made a dreamingquest for
me. I requested a blessing but he couldnt do that. So I focussed my
attention on situation. He came back with a vision; an island with three
coloured rivers on it; constantly changing shape and color leading into a
pool. He thought that the pool was the pool of knowledge. I was afraid that
that meant that I would fail again, referring to constantly changing rivers.
So I concluded that the island represents religious awareness and the water
streams divine energies because they vitalize the land. The pool as acting
in harmony with the religious energy.
The changing of the rivers seem to represent the rise and fall of divine
energies in the world. They constantly change and on final shape they
somehow decay and are no longer representing the full divine energies in the
world, just a trace of what once was there.
I like the clue; its comforting. But how does one notice a stream when
everything around it starts to bloom and grow. How do I not end up being
blinded by the tree-fruits praising it as a living proof of that it is
there. So I can justify my behaviour towards others. My feelings tells me
not to be blinded by the quality in which it is packed. My mind tells me to
focus on how the water feeds the trees and how that leads to leads to
prosperity so I can trace back the water and perhaps and up with the pool.
Because it is because of the fruits that criminal behaviour seems to arise
while it is the ungraspable river that I want to focus on. Well so much for
the great fruits
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.


 Venerable Sir or Lady,
ROTFL + PLONK
vegan
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