Newsgroup: it.cultura.religioni.buddhismo
Titolo: Book of spells

Book of spells
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 II.1 - Ratana Sutta - The Jewel Discourse - Translated from the
Pali by Piyadassi Thera.
For free distribution only. Read an alternate translation by Thanissaro
Bhikkhu
Note: This sutta also appears at Khp 6.
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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The occasion for this discourse, in brief, according to the commentary, is
as follows: The city of Vesali was afflicted by a famine, causing death,
especially to the poor folk. Due to the presence of decaying corpses the
evil spirits began to haunt the city; this was followed by a pestilence.
Plagued by these three fears of famine, non-human beings and pestilence, the
citizens sought the help of the Buddha who was then living at Rajagaha.
Followed by a large number of monks including the Venerable Ananda, his
attendant disciple, the Buddha came to the city of Vesali. With the arrival
of the Master, there were torrential rains which swept away the putrefying
corpses. The atmosphere became purified, the city was clean.
Thereupon the Buddha delivered this Jewel Discourse (Ratana sutta[1]) to the
Venerable Ananda, and gave him instructions as to how he should tour the
city with the Licchavi citizens reciting the discourse as a mark of
protection to the people of Vesali. The Venerable Ananda followed the
instructions, and sprinkled the sanctified water from the Buddha's own alms
bowl. As a consequence the evil spirits were exorcised, the pestilence
subsided. Thereafter the Venerable Ananda returned with the citizens of
Vesali to the Public hall where the Buddha and his disciples had assembled
awaiting his arrival. There the Buddha recited the same Jewel Discourse to
the gathering:
1. "Whatever beings (non-humans) are assembled here, terrestrial or
celestial, may they all have peace of mind, and may they listen attentively
to these words:
2. "O beings, listen closely. May you all radiate loving-kindness to those
human beings who, by day and night, bring offerings to you (offer merit to
you). Wherefore, protect them with diligence.
3. "Whatever treasure there be either in the world beyond, whatever precious
jewel there be in the heavenly worlds, there is nought comparable to the
Tathagata (the perfect One). This precious jewel is the Buddha.[2] By this
(asseveration of the) truth may there be happiness.
4. "That Cessation, that Detachment, that Deathlessness (Nibbana) supreme,
the calm and collected Sakyan Sage (the Buddha) had realized. There is
nought comparable to this (Nibbana) Dhamma. This precious jewel is the
Dhamma.[3] By this (asseveration of the) truth may there be happiness.
5. "The Supreme Buddha extolled a path of purity (the Noble Eightfold Path)
calling it the path which unfailingly brings concentration. There is nought
comparable to this concentration. This precious jewel is the Dhamma. By this
(asseveration of the) truth may there be happiness.
6. "The eight persons extolled by virtuous men constitute four pairs. They
are the disciples of the Buddha and are worthy of offerings. Gifts given to
them yield rich results. This precious jewel is the Sangha.[4] By this
(asseveration of the) truth may there be happiness.
7. "With a steadfast mind, and applying themselves well in the dispensation
of the Buddha Gotama, free from (defilements), they have attained to that
which should be attained (arahantship) encountering the Deathless. They
enjoy the Peace of Nibbana freely obtained.[5] This precious jewel is the
Sangha. By this (asseveration of the) truth may there be happiness.
8. "As a post deep-planted in the earth stands unshaken by the winds from
the four quarters, so, too, I declare is the righteous man who comprehends
with wisdom the Noble Truths. This precious jewel is the Sangha. By this
(asseveration of the) truth may there be happiness.
9. "Those who realized the Noble Truths well taught by him who is profound
in wisdom (the Buddha), even though they may be exceedingly heedless, they
will not take an eighth existence (in the realm of sense spheres).[6] This
precious jewel is the Sangha. By this (asseveration of the) truth may there
be happiness.
10. "With his gaining of insight he abandons three states of mind, namely
self-illusion, doubt, and indulgence in meaningless rites and rituals,
should there be any. He is also fully freed from the four states of woe, and
therefore, incapable of committing the six major wrongdoings.[7] This
precious jewel is the Sangha. By this (asseveration of the) truth may there
be happiness.
11. "Any evil action he may still do by deed, word or thought, he is
incapable of concealing it; since it has been proclaimed that such
concealing is impossible for one who has seen the Path (of Nibbana).[8] This
precious jewel is the Sangha. By this (asseveration of the) truth may there
be happiness.
12. "As the woodland groves though in the early heat of the summer month are
crowned with blossoming flowers even so is the sublime Dhamma leading to the
(calm) of Nibbana which is taught (by the Buddha) for the highest good. This
precious jewel is the Buddha. By this (asseveration of the) truth may there
be happiness.
13. "The Peerless Excellent one (the Buddha) the Knower (of Nibbana), the
Giver (of Nibbana), the Bringer (of the Noble Path), taught the excellent
Dhamma. This precious jewel is the Buddha. By this (asseveration of the)
truth may there be happiness.
14. "Their past (kamma) is spent, their new (kamma) no more arises, their
mind to future becoming is unattached. Their germ (of rebirth-consciousness)
has died, they have no more desire for re-living. Those wise men fade out
(of existence) as the flame of this lamp (which has just faded away). This
precious jewel is the Sangha. By this (asseveration of the) truth may there
be happiness.
15. "Whatever beings (non-human) are assembled here, terrestrial or
celestial, come let us salute the Buddha, the Tathagata (the perfect One),
honored by gods and men. May there be happiness.[9]
16. "Whatever beings are assembled here terrestrial or celestial, come let
us salute the perfect Dhamma, honored by gods and men. May there be
happiness.
17. "Whatever beings are assembled here terrestrial or celestial, come let
us salute the perfect Sangha, honored by gods and men. May there be
happiness."
Notes
1. Ratana means precious jewel. Here the term is applied to the Buddha,
Dhamma, and Sangha. [Go back]
2. Literally, in the Buddha is this precious jewel. [Go back]
3. Literally, in the Dhamma is this precious jewel. [Go back]
4. Literally, in the Sangha is this precious jewel. [Go back]
5. Obtained without payment; 'avyayena' (KhpA). [Go back]
6. The reason why it is stated that there will be no eighth existence for a
person who has attained the stage of sotapatti or the first stage of
sanctity is that such a being can live at the most for only a period of
seven existences in the realm of sense spheres. [Go back]
7. Abhithanani; i. matricide, ii. patricide, iii. the murder of Arahants
(the Consummate Ones), iv. the shedding of the Buddha's blood, v. causing
schism in the Sangha, and vi. pernicious false beliefs (niyata micca
ditthi). [Go back]
8. He is a sotapanna, stream-enterer, one who has attained the first stage
of sanctity. [Go back]
9. The last three stanzas were recited by Sakka, the chief of Devas (gods)
(KhpA). [Go back]
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp2-01a.html
Well as a psychiatic patient or as a person with a sick mind do I have a
weakness in all of this. I have not verified the Dhamma, nor do I see it. I
just know some texts and hope that they are true.
I try to raise the thought "I ll enjoy this after death" when offering water
to the Buddha for purification, but I am afraid that I sometimes forget to
ask it back. Then (I did this twice) I sprinke the water on the house and
recite the Sutta later because I havent memorized it. The rest do I for
example flush in the toilet to bless the beings in the sewer.
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

The moon-observance; respect to the Elders.
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.43 - Visakhuposatha Sutta - The Discourse to Visakha
on the Uposatha with the Eight Practices
Translated from the Pali by Bhikkhu Khantipalo.For free distribution only.
From Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence
(WH 206/7), by Bhikkhu Khantipalo (Kandy: Buddhist Publication Society,
1982). Copyright ©1982 Buddhist Publication Society. Used with permission.
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Thus have I heard: At one time the Exalted One was staying near Savatthi at
the Eastern monastery in the mansion (given by) Migara's mother. Then
Visakha,[1] Migara's mother, approached the Exalted One; having approached
and bowed down she sat down in a suitable place. When she was seated the
Exalted One spoke thus to Visakha, Migara's Mother:
"Visakha, when the Uposatha undertaken with its eight component
practices,[2] is entered on, it is of great fruit, of great advantage, of
great splendor, of great range. And how, Visakha, is the Uposatha undertaken
with its eight component practices, entered on, is of great fruit, great
advantage, great splendor and great range?
"Here,[3] Visakha, a noble disciple considers thus:
"'For all their lives the Arahants dwell having abandoned killing living
beings, refrain from killing living beings, they have laid down their
staffs, laid down their weapons, they are conscientious,[4] sympathetic,
compassionate for the good of all living beings; so today I dwell, for this
night and day, having abandoned killing living beings, refraining from
killing living beings, I am one who has laid down my staff, laid down my
weapon, I am conscientious, sympathetic, compassionate for the good of all
living beings. By this practice, following after the Arahants, the Uposatha
will be entered on by me.'
"It is undertaken by this first practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
taking what is not given, refrain from taking what is not given, they are
takers of what is given, those who expect only what is given, themselves
become clean without thieving; so today I dwell, for this night and day,
having abandoned taking what is not given, refraining from taking what is
not given. I am a taker of what is given, one who expects only what is
given, by myself become clean without thieving. By this practice, following
after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this second practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
unchaste conduct, they are of chaste conduct, living aloof, refrain from sex
which is the way of common society; so today I dwell, for this night and
day, having abandoned unchaste conduct, I am of chaste conduct, living
aloof, refraining from sex which is the common way of society. By this
practice, following after the Arahants, the Uposatha will be entered on by
me.'
"It is undertaken by this third practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
false speech, refrain from false speech, they are speakers of truth, joiners
of truth,[5] firm-in-truth,[6] grounded-on-truth,[7] not speakers of lies to
the world; so today I dwell, for this night and day, having abandoned false
speech, refraining from false speech, a speaker of truth, a joiner of truth,
firm-in-truth, grounded-on-truth, not a speaker of lies to the world. By
this practice, following after the Arahants, the Uposatha will be entered on
by me.'
"It is undertaken by this fourth practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned
distilled and fermented intoxicants which are the occasion for carelessness
and refrain from them; so today I dwell, for this night and day, having
abandoned distilled and fermented intoxicants which are the occasion for
carelessness, refraining from them. By this practice, following after the
Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fifth practice.
"(He considers:) 'For all their lives the Arahants are one-mealers, refrain
from eating outside the time, desisting at night,[8] so today I am a
one-mealer, refraining from eating outside the time, desisting at night. By
this practice, following after the Arahants, the Uposatha will be entered on
by me.'
"It is undertaken by this sixth practice.
"(He considers:) 'For all their lives the Arahants refrain from dancing,
singing, music, going to see entertainments, wearing garments, smartening
with perfumes and beautifying with cosmetics; so today I refrain from
dancing, singing, music, going to see entertainments, wearing ornaments,
smartening with perfumes and beautifying with cosmetics. By this practice,
following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this seventh practice.
"(He considers:) 'For all their lives the Arahants having abandoned high
beds[9] and large beds,[10] refraining from high beds and large beds, they
make use of a low sleeping place, a (hard) bed or a strewing of grass; so
today I have abandoned high beds and large beds, refraining from high beds
and large beds, I make use of a low sleeping place, a (hard) bed or a
strewing of grass. By this practice, following after the Arahants the
Uposatha will be entered on by me.'
"It is undertaken by this eighth practice.
"Thus indeed, Visakha, is the Uposatha entered on and undertaken with its
eight component practices, of great fruit, of great advantage, of great
splendor, of great range. "How great a fruit? How great an advantage? How
great a splendor? How great a range?
"Just as though, Visakha, one might have power, dominion and kingship[11]
over sixteen great countries abounding in the seven treasures[12] -- that is
to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vansa, Kure,
Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja, yet it is
not worth a sixteenth part of the Uposatha undertaken with its eight
practices. For what reason? Miserable is kingship over men compared with
heavenly bliss.
"That which among men is fifty years, Visakha, is one night and day of the
devas of the Four Great Kings, their month has thirty of those days, their
year twelve of those months; the lifespan of the devas of the Four Great
Kings is five hundred of those heavenly years. Now here a certain woman or
man, having entered on the Uposatha undertaken with its eight practices, at
the break up of the body, after death, may arise to fellowship with the
devas of the Four Great Kings -- such a thing indeed is known, Visakha. It
was in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"That which among men is a hundred years, Visakha, is one night and day of
the devas of the Thirty-three, their month has thirty of those days, their
year twelve of those months; the lifespan of the devas of the Thirty-three
is one thousand of those heavenly years.[13] Now here a certain woman or
man, having entered on the Uposatha undertaken with the eight practices, at
the break up of the body, after death, may arise to fellowship with the
devas of the Thirty-three -- such a thing indeed is known, Visakha. It was
in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"That which among men is two hundred years, Visakha, is one night and day of
the Yama devas, their month has thirty of those days, their year twelve of
those months; the lifespan of the Yama devas is two thousand of those
heavenly years. Now here a certain woman or man, having entered on the
Uposatha undertaken with the eight practices, at the break-up of the body,
after death, may arise to fellowship with the Yama devas -- such a thing
indeed is known, Visakha. It was in connection with this that I have said:
Miserable is kingship over men compared with heavenly bliss.
"That which among men is four hundred years, Visakha, is one night and day
of the Tusita devas, their month has thirty of those days, their year twelve
of those months; the lifespan of the Tusita devas is four thousand of those
heavenly years. Now here a certain woman or man, having entered on the
Uposatha undertaken with the eight practices, at the break up of the body,
after death, may arise to fellowship with the Tusita devas -- such a thing
indeed is known, Visakha. It was in connection with this that I have said:
Miserable is kingship over men compared with heavenly bliss.
"That which among men is eight hundred years, Visakha, is one night and day
of the Nimmanarati devas, their month has thirty of those days, their year
twelve of those months; the lifespan of the Nimmanarati devas is eight
thousand of those heavenly years. Now here a certain woman or man, having
entered on the Uposatha undertaken with the eight practices, at the break up
of the body, after death may arise to fellowship with the Nimmanarati
devas -- such a thing indeed is known, Visakha. It was in connection with
this that I have said: Miserable is kingship over men compared with heavenly
bliss.
"That which among men is sixteen hundred years, Visakha, is one night and
day of the Paranimmitavasavatti devas, their month has thirty of those days,
their year twelve of those months; the lifespan of the Paranimmitavasavatti
devas is sixteen thousand of those heavenly years. Now here a certain woman
or man, having entered on the Uposatha undertaken with the eight practices,
at the break up of the body, after death, may arise to fellowship with the
Paranimmitavasavatti devas -- such a thing indeed is known, Visakha. It was
in connection with this that I have said: Miserable is kingship over men
compared with heavenly bliss.
"Kill no life, nor take what is not given, speak no lie, nor be an
alcoholic, refrain from sex and unchaste conduct, at night do not eat
out-of-time food, neither bear garlands nor indulge with perfume, and make
your bed a mat upon the ground: this indeed is called the eight-part
uposatha taught by the Buddha gone to dukkha's end. The radiance of the sun
and moon, both beautiful to see, follow on from each other, dispelling the
darkness as they go through the heavens, illumining the sky and brightening
the quarters and the treasure found between them: pearls and crystals and
auspicious turquoises, gold nuggets and the gold called "ore," monetary gold
with gold dust carried down -- compared with the eight-part uposatha, though
they are enjoyed, are not a sixteenth part -- as the shining of the moon in
all the groups of stars. Hence indeed the woman and the man who are virtuous
enter on uposatha having eight parts and having made merits[14] bringing
forth happiness blameless they obtain heavenly abodes."
-- [PTS iv. pp.255-258]
* * *
(The upasaka Vasettha, when he heard this discourse, after the Buddha had
finished speaking the above verses, exclaimed:)
"Lord, if my dear kin and relatives were to enter on the uposatha undertaken
with its eight practices, it would be for their benefit and happiness for
many a day. Lord, if all the warrior-nobles, brahmans, merchants and
laborers were to enter on the uposatha undertaken with its eight practices,
it would be for their benefit and happiness for many a day."
"So it is, Vasettha. If all the warrior-nobles, brahmans, merchants and
laborers were to enter on the uposatha undertaken with its eight practices,
it would be for their benefit and happiness for many a day. If this world
with its devas, maras and brahmas, this generation with its samanas and
brahmans, together with its rulers and mankind were to enter on the uposatha
undertaken with its eight practices, it would be for their benefit and
happiness for many a day. Vasettha, if these great sala trees were to enter
on the uposatha undertaken with its eight practices it would be for their
benefit and happiness for many a day, that is, if they were conscious, what
to speak of mankind."
-- [PTS iv. p.259]
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See also: AN III.70; AN X.47; Ud II.10; "Uposatha Observance Days" in the
Path to Freedom Pages.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an08-043.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. Observing the Uposatha is a very, very difficult
thing for me to do. I seem to fail to raise and maintain the desire and
persistence to do all these things.
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

Moon -observance; respect to the Dhamma
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.
Majjhima Nikaya 109 - Maha-punnama Sutta - The Great Full-moon Night
Discourse
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 Savatthi
in the Eastern Monastery, the palace of Migara's mother. And on that
occasion -- the uposatha of the fifteenth, the night of a very full moon --
he was sitting out in the open with the community of monks.
Then a certain monk, rising from his seat, arranging his robe over one
shoulder, and placing his hands palm-to-palm over the heart, said to the
Blessed One: "Lord, there is an area where, if the Blessed One would give me
leave, I would like the answer to a question."
"Very well, then, monk. Sit back down in your seat and ask whatever you
want."
Responding to the Blessed One, "Yes, lord," the monk sat back down in his
seat and said to the Blessed One, "Aren't these the five
clinging-aggregates, i.e., form as a clinging-aggregate, feeling...
perception... fabrications... consciousness as a clinging-aggregate."
"Monk, these are the five clinging-aggregates, i.e., form as a
clinging-aggregate, feeling... perception... fabrications... consciousness
as a clinging-aggregate."
Saying, "Very good, lord," the monk delighted & approved of the Blessed
One's words and then asked him a further question: "But in what, lord, are
these five clinging-aggregates rooted?"
"Monk, these five clinging-aggregates are rooted in desire."
Saying, "Very good, lord," the monk... asked him a further question: "Is
clinging the same thing as the five clinging-aggregates, or is clinging
separate from the five clinging-aggregates?"
"Monk, clinging is neither the same thing as the five clinging-aggregates,
nor is it separate from the five clinging-aggregates. Just that whatever
passion & delight is there, that's the clinging there."
Saying, "Very good, lord," the monk... asked him a further question: "Might
there be diversity in the desire & passion for the five
clinging-aggregates?"
"There might, monk. There is the case where the thought occurs to someone,
'May I be one with such a form in the future. May I be one with such a
feeling... perception... fabrications... such a consciousness in the future.
This is how there would be diversity in the desire & passion for the five
clinging-aggregates."
Saying, "Very good, lord," the monk... asked him a further question: "To
what extent does the designation 'aggregate' apply to the aggregates?"
"Monk, whatever form is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
aggregate of form. Whatever feeling is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: that is called
the aggregate of feeling. Whatever perception is past, future, or present;
internal or external; blatant or subtle; common or sublime; far or near:
that is called the aggregate of perception. Whatever fabrications are past,
future, or present; internal or external; blatant or subtle; common or
sublime; far or near: those are called the aggregate of fabrication.
Whatever consciousness is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
aggregate of consciousness.[1] This is the extent to which the term
'aggregate' applies to the aggregates."
Saying, "Very good, lord," the monk... asked him a further question: "Lord,
what is the cause, what the condition, for the delineation[2] of the
aggregate of form? What is the cause, what the condition, for the
delineation of the aggregate of feeling... perception... fabrications...
consciousness?"
"Monk, the four great existents (earth, water, fire, & wind) are the cause,
the four great existents the condition, for the delineation of the aggregate
of form. Contact is the cause, contact the condition, for the delineation of
the aggregate of feeling. Contact is the cause, contact the condition, for
the delineation of the aggregate of perception. Contact is the cause,
contact the condition, for the delineation of the aggregate of fabrications.
Name-&-form is the cause, name-&-form the condition, for the delineation of
the aggregate of consciousness."
Saying, "Very good, lord," the monk... asked him a further question: "Lord,
how does self-identity view come about?"
"There is the case, monk, where an uninstructed, run-of-the-mill person --
who has no regard for noble ones, is not well-versed or disciplined in their
Dhamma; who has no regard for men of integrity, is not well-versed or
disciplined in their Dhamma -- assumes form to be the self, or the self as
possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self, or the self as possessing feeling, or
feeling as in the self, or the self as in feeling. He assumes perception to
be the self, or the self as possessing perception, or perception as in the
self, or the self as in perception. He assumes fabrications to be the self,
or the self as possessing fabrications, or fabrications as in the self, or
the self as in fabrications. He assumes consciousness to be the self, or the
self as possessing consciousness, or consciousness as in the self, or the
self as in consciousness.
"This, monk, is how self-identity view comes about."
Saying, "Very good, lord," the monk... asked him a further question: "Lord,
how does self-identity view no longer come about?"
"There is the case, monk, where a well-instructed disciple of the noble
ones -- who has regard for nobles ones, is well-versed & disciplined in
their Dhamma; who has regard for men of integrity, is well-versed &
disciplined in their Dhamma -- does not assume form to be the self, or the
self as possessing form, or form as in the self, or the self as in form. He
does not assume feeling to be the self... does not assume perception to be
the self... does not assume fabrications to be the self... He does not
assume consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in
consciousness.
"This, monk, is how self-identity view no longer comes about."
Saying, "Very good, lord," the monk... asked him a further question: "What,
lord, is the allure of form? What is its drawback? What is the escape from
it? What is the allure of feeling... perception... fabrications...
consciousness? What is its drawback? What is the escape from it?"
"Monk, whatever pleasure & joy arises dependent on form: that is the allure
of form. The fact that form is inconstant, stressful, subject to change:
that is the drawback of form. The subduing of desire & passion, the
abandoning of desire & passion for form: that is the escape from form.
"Whatever pleasure & joy arises dependent on feeling: that is the allure of
feeling...
"Whatever pleasure & joy arises dependent on perception: that is the allure
of perception...
"Whatever pleasure & joy arises dependent on fabrications: that is the
allure of fabrications...
"Whatever pleasure & joy arises dependent on consciousness: that is the
allure of consciousness. The fact that consciousness is inconstant,
stressful, subject to change: that is the drawback of consciousness. The
subduing of desire & passion, the abandoning of desire & passion for
consciousness: that is the escape from consciousness."
Saying, "Very good, lord," the monk... asked him a further question:
"Knowing in what way, seeing in what way, is there -- with regard to this
body endowed with consciousness, and with regard to all external signs -- no
longer any I-making, or my-making, or obsession with conceit?"
"Monk, one sees any form whatsoever -- past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near -- every form,
as it actually is with right discernment: 'This is not mine. This is not my
self. This is not what I am.'
"One sees any feeling whatsoever... any perception whatsoever... any
fabrications whatsoever...
"One sees any consciousness whatsoever -- past, future, or present; internal
or external; blatant or subtle; common or sublime; far or near -- every
consciousness -- as it actually is with right discernment: 'This is not
mine. This is not my self. This is not what I am.'"
"Monk, knowing in this way, seeing in this way is there -- with regard to
this body endowed with consciousness, and with regard to all external
signs -- no longer any I-making, or my-making, or obsession with conceit."
Now at that moment this line of thinking appeared in the awareness of a
certain monk: "So -- form is not-self, feeling is not-self, perception is
not-self, fabrications are not-self, consciousness is not-self. Then what
self will be touched by the actions done by what is not-self?"
Then the Blessed One, realizing with his awareness the line of thinking in
that monk's awareness, addressed the monks: "It's possible that a senseless
person -- immersed in ignorance, overcome with craving -- might think that
he could outsmart the Teacher's message in this way: 'So -- form is
not-self, feeling is not-self, perception is not-self, fabrications are
not-self, consciousness is not-self. Then what self will be touched by the
actions done by what is not-self?' Now, monks, haven't I trained you in
counter-questioning with regard to this & that topic here & there? What do
you think -- Is form constant or inconstant?" "Inconstant, lord." "And is
that which is inconstant easeful or stressful?" "Stressful, lord." "And is
it fitting to regard what is inconstant, stressful, subject to change as:
'This is mine. This is my self. This is what I am'?"
"No, lord."
"... Is feeling constant or inconstant?" "Inconstant, lord."...
"... Is perception constant or inconstant?" "Inconstant, lord."...
"... Are fabrications constant or inconstant?" "Inconstant, lord."...
"What do you think, monks -- Is consciousness constant or inconstant?"
"Inconstant, lord." "And is that which is inconstant easeful or stressful?"
"Stressful, lord." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is
what I am'?"
"No, lord."
"Thus, monks, any form whatsoever that is past, future, or present; internal
or external; blatant or subtle; common or sublime; far or near: every form
is to be seen as it actually is with right discernment as: 'This is not
mine. This is not my self. This is not what I am.'
"Any feeling whatsoever...
"Any perception whatsoever...
"Any fabrications whatsoever...
"Any consciousness whatsoever that is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: every
consciousness is to be seen as it actually is with right discernment as:
'This is not mine. This is not my self. This is not what I am.'
"Seeing thus, the instructed disciple of the noble ones grows disenchanted
with form, disenchanted with feeling, disenchanted with perception,
disenchanted with fabrications, disenchanted with consciousness.
Disenchanted, he becomes dispassionate. Through dispassion, he is fully
released. With full release, there is the knowledge, 'Fully released.' He
discerns that 'Birth is ended, the holy life fulfilled, the task done. There
is nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words. And while this explanation was being given, the minds
of sixty monks, through no clinging (not being sustained), were fully
released from fermentations.
----------------------------------------------------------------------------
----
Notes
1. One form of consciousness apparently does not come under the aggregate of
consciousness. This is termed viссanam anidassanam -- consciousness without
a surface, or consciousness without feature. MN 49 says specifically that
this consciousness does not partake of the "allness of the all," the "all"
being conterminous with the five aggregates. The standard definition of the
aggregate of consciousness states that this aggregate includes all
consciousness, "past, present, or future... near or far." However, because
viссanam anidassanam stands outside of space and time it would not be
covered by these terms. Similarly, where SN XXII.97 says that no
consciousness is eternal, "eternal" is a concept that applies only within
the dimension of time, and thus would not apply to this form of
consciousness. [Go back]
2. Delineation (paссapana) literally means, "making discernible." This
apparently refers to the intentional aspect of perception, which takes the
objective side of experience and fabricates it into discernible objects. In
the case of the aggregates, the four great existents, contact, and
name-&-form provide the objective basis for discerning them, while the
process of fabrication takes the raw material provided by the objective
basis and turns it into discernible instances of the aggregates. This
process is described in slightly different terms in SN XXII.79. [Go back]
----------------------------------------------------------------------------
----
Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn109.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I dont practice this regurarly nor am I skilled in
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.
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

Moon-observance; respect to yourself (BOS).
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.57 - Upajjhatthana Sutta - Subjects for Contemplation
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
"There are these five facts that one should reflect on often, whether one is
a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact
that one should reflect on often, whether one is a woman or a man, lay or
ordained.
"'I am subject to illness, have not gone beyond illness.'...
"'I am subject to death, have not gone beyond death.'...
"'I will grow different, separate from all that is dear and appealing to
me.'...
"'I am the owner of my actions (kamma), heir to my actions, born of my
actions, related through my actions, and have my actions as my arbitrator.
Whatever I do, for good or for evil, to that will I fall heir.'...
"These are the five facts that one should reflect on often, whether one is a
woman or a man, lay or ordained.
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to aging, have not gone beyond aging'? There are beings who are
intoxicated with a [typical] youth's intoxication with youth. Because of
that intoxication with youth, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect on that fact,
that youth's intoxication with youth will either be entirely abandoned or
grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to illness, have not gone beyond illness'? There are beings who are
intoxicated with a [typical] healthy person's intoxication with health.
Because of that intoxication with health, they conduct themselves in a bad
way in body... in speech... and in mind. But when they often reflect on that
fact, that healthy person's intoxication with health will either be entirely
abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
subject to death, have not gone beyond death'? There are beings who are
intoxicated with a [typical] living person's intoxication with life. Because
of that intoxication with life, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect on that fact,
that living person's intoxication with life will either be entirely
abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I
will grow different, separate from all that is dear and appealing to me'?
There are beings who feel desire and passion for the things they find dear
and appealing. Because of that passion, they conduct themselves in a bad way
in body... in speech... and in mind. But when they often reflect on that
fact, that desire and passion for the things they find dear and appealing
will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am
the owner of my actions (kamma), heir to my actions, born of my actions,
related through my actions, and have my actions as my arbitrator. Whatever I
do, for good or for evil, to that will I fall heir'? There are beings who
conduct themselves in a bad way in body... in speech... and in mind. But
when they often reflect on that fact, that bad conduct in body, speech, and
mind will either be entirely abandoned or grow weaker...
"Now, a disciple of the noble ones considers this: 'I am not the only one
subject to aging, who has not gone beyond aging. To the extent that there
are beings -- past and future, passing away and re-arising -- all beings are
subject to aging, have not gone beyond aging.' When he/she often reflects on
this, the [factors of the] path take birth. He/she sticks with that path,
develops it, cultivates it. As he/she sticks with that path, develops it and
cultivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 'I am not the only
one subject to illness, who has not gone beyond illness.'... 'I am not the
only one subject to death, who has not gone beyond death.'... 'I am not the
only one who will grow different, separate from all that is dear and
appealing to me.'...
"A disciple of the noble ones considers this: 'I am not the only one who is
owner of my actions, heir to my actions, born of my actions, related through
my actions, and have my actions as my arbitrator; who -- whatever I do, for
good or for evil, to that will I fall heir. To the extent that there are
beings -- past and future, passing away and re-arising -- all beings are the
owner of their actions, heir to their actions, born of their actions,
related through their actions, and have their actions as their arbitrator.
Whatever they do, for good or for evil, to that will they fall heir.' When
he/she often reflects on this, the [factors of the] path take birth. He/she
sticks with that path, develops it, cultivates it. As he/she sticks with
that path, develops it and cultivates it, the fetters are abandoned, the
obsessions destroyed."
Subject to birth, subject to aging,
    subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
    living as they do.
As I maintained this attitude --
knowing the Dhamma
without paraphernalia --
I overcame all intoxication
with health, youth, & life
    as one who sees
    renunciation as rest.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
    I will not return.
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----
Revised: Tue 18 September 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an05-057.html
Introduction to the Book of shadows
We are all aware of heroes, villains, wicked stepmothers, beautiful
princesses, vamps and vampires in every folk tradition throughout the world.
For instance the mother archetype has existed in all cultures throughout
history. She is the feminine principle of creation whether we call her
Sophia, Mary or Isis. Archetypes, embodied in figures like the mother, are
universal and immediately recognized deep within us. We respond to these
universal symbols because they mirro aspects of ourselves.
Of all these, Jung believed the most powerful archetype to be the Shadow.
The Shadow contains the darker aspects of our character that have remained
undeveloped because they have not been given expression. Jung suggested
these undeveloped feelings, ideas and desires were animal instincts passed
along in evolution and representing the negative sides of our psyches. If
neglected the shadow will rule us. So powerfull is the shadow, Jung wrote,
that if not attended to (i.e. made consciousness) it will appear in the
world as our fate.
[(TAROT)Shadowwork, using the dark symbols to heal. CHristine S.Jette. ISBN
1-56718-408-1 Llewellyn]
Majjhima Nikaya 110 - Cula-punnama Sutta - The Shorter Discourse on the
Full-moon Night
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 Savatthi
in the Eastern Monastery, the palace of Migara's mother. And on that
occasion -- the uposatha of the fifteenth, the night of a very full moon --
he was sitting out in the open with the community of monks. Then, having
surveyed the silent community of monks, he addressed them: "Monks, could a
person of no integrity know of a person of no integrity: 'This is a person
of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity
would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a
person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity
would know of a person of integrity: 'This is a person of integrity.'
"A person of no integrity is endowed with qualities of no integrity; he is a
person of no integrity in his friendship, in the way he wills, the way he
gives advice, the way he speaks, the way he acts, the views he holds, & the
way he gives a gift.
"And how is a person of no integrity endowed with qualities of no integrity?
There is the case where a person of no integrity is lacking in conviction,
lacking in conscience, lacking in concern [for the results of unskillful
actions]; he is unlearned, lazy, of muddled mindfulness, & poor discernment.
This is how a person of no integrity is endowed with qualities of no
integrity."
"And how is a person of no integrity a person of no integrity in his
friendship? There is the case where a person of no integrity has, as his
friends & companions, those priests & contemplatives who are lacking in
conviction, lacking in conscience, lacking in concern, unlearned, lazy, of
muddled mindfulness, & poor discernment. This is how a person of no
integrity is a person of no integrity in his friendship.
"And how is a person of no integrity a person of no integrity in the way he
wills? There is the case where a person of no integrity wills for his own
affliction, or for the affliction of others, or for the affliction of both.
This is how a person of no integrity is a person of no integrity in the way
he wills.
"And how is a person of no integrity a person of no integrity in the way he
gives advice? There is the case where a person of no integrity gives advice
for his own affliction, or for the affliction of others, or for the
affliction of both. This is how a person of no integrity is a person of no
integrity in the way he gives advice.
"And how is a person of no integrity a person of no integrity in the way he
speaks? There is the case where a person of no integrity is one who tells
lies, engages in divisive tale-bearing, engages in harsh speech, engages in
idle chatter. This is how a person of no integrity is a person of no
integrity in the way he speaks.
"And how is a person of no integrity a person of no integrity in the way he
acts? There is the case where a person of no integrity is one who takes
life, steals, engages in illicit sex. This is how a person of no integrity
is a person of no integrity in the way he acts.
"And how is a person of no integrity a person of no integrity in the views
he holds? There is the case where a person of no integrity is one who holds
a view like this: 'There is nothing given, nothing offered, nothing
sacrificed. There is no fruit or result of good or bad actions. There is no
this world, no next world, no mother, no father, no spontaneously reborn
beings; no priests or contemplatives who, faring rightly & practicing
rightly, proclaim this world & the next after having directly known &
realized it for themselves.' This is how a person of no integrity is a
person of no integrity in the views he holds.
"And how is a person of no integrity a person of no integrity in the way he
gives a gift? There is the case where a person of no integrity gives a gift
inattentively, not with his own hand, disrespectfully, as if throwing it
away, with the view that nothing will come of it. This is how a person of no
integrity is a person of no integrity in the way he gives a gift.
"This person of no integrity -- thus endowed with qualities of no integrity;
a person of no integrity in his friendship, in the way he wills, the way he
gives advice, the way he speaks, the way he acts, the views he holds, & the
way he gives a gift -- on the break-up of the body, after death, reappears
in the destination of people of no integrity. And what is the destination of
people of no integrity? Hell or the animal womb.
"Now, monks, could a person of integrity know of a person of no integrity:
'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a
person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a
person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a
person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is a
person of integrity in his friendship, in the way he wills, the way he gives
advice, the way he speaks, the way he acts, the views he holds, & the way he
gives a gift.
"And how is a person of integrity endowed with qualities of integrity? There
is the case where a person of integrity is endowed with conviction,
conscience, concern; he is learned, with aroused persistence, unmuddled
mindfulness, & good discernment. This is how a person of integrity is
endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his friendship?
There is the case where a person of integrity has, as his friends &
companions, those priests & contemplatives who are endowed with conviction,
conscience, concern; who are learned, with aroused persistence, unmuddled
mindfulness, & good discernment. This is how a person of integrity is a
person of integrity in his friendship.
"And how is a person of integrity a person of integrity in the way he wills?
There is the case where a person of integrity wills neither for his own
affliction, nor for the affliction of others, nor for the affliction of
both. This is how a person of integrity is a person of integrity in the way
he wills.
"And how is a person of integrity a person of integrity in the way he gives
advice? There is the case where a person of integrity gives advice neither
for his own affliction, nor for the affliction of others, nor for the
affliction of both. This is how a person of integrity is a person of
integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way he
speaks? There is the case where a person of integrity is one who refrains
from lies, refrains from divisive tale-bearing, refrains from harsh speech,
refrains from idle chatter. This is how a person of integrity is a person of
integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way he acts?
There is the case where a person of integrity is one who refrains from
taking life, refrains from stealing, refrains from illicit sex. This is how
a person of integrity is a person of integrity in the way he acts.
"And how is a person of integrity a person of integrity in the views he
holds? There is the case where a person of integrity is one who holds a view
like this: 'There is what is given, what is offered, what is sacrificed.
There are fruits & results of good & bad actions. There is this world & the
next world. There is mother & father. There are spontaneously reborn beings;
there are priests & contemplatives who, faring rightly & practicing rightly,
proclaim this world & the next after having directly known & realized it for
themselves.' This is how a person of integrity is a person of integrity in
the views he holds.
"And how is a person of integrity a person of integrity in the way he gives
a gift? There is the case where a person of integrity gives a gift
attentively, with his own hand, respectfully, not as if throwing it away,
with the view that something will come of it. This is how a person of
integrity is a person of integrity in the way he gives a gift.
"This person of integrity -- thus endowed with qualities of integrity; a
person of integrity in his friendship, in the way he wills, the way he gives
advice, the way he speaks, the way he acts, the views he holds, & the way he
gives a gift -- on the break-up of the body, after death, reappears in the
destination of people of integrity. And what is the destination of people of
integrity? Greatness among devas or among human beings."
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words.
----------------------------------------------------------------------------
----
Revised: Fri 4 January 2002 ;
http://www.accesstoinsight.org/canon/majjhima/mn110.html
Anguttara Nikaya IV.73 - Sappurisa Sutta - A Person of Integrity
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
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"Monks, a person endowed with these four qualities can be known as 'a person
of no integrity.' Which four?
"There is the case where a person of no integrity, when unasked, reveals
another person's bad points, to say nothing of when asked. Furthermore, when
asked, when pressed with questions, he is one who speaks of another person's
bad points in full & in detail, without omission, without holding back. Of
this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal another
person's good points, to say nothing of when unasked. Furthermore, when
asked, when pressed with questions, he is one who speaks of another person's
good points not in full, not in detail, with omissions, holding back. Of
this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal his own
bad points, to say nothing of when unasked. Furthermore, when asked, when
pressed with questions, he is one who speaks of his own bad points not in
full, not in detail, with omissions, holding back. Of this person you may
know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when unasked, reveals his own good
points, to say nothing of when asked. Furthermore, when asked, when pressed
with questions, he is one who speaks of his own good points in full & in
detail, without omissions, without holding back. Of this person you may
know, 'This venerable one is a person of no integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person
of no integrity.'
"Now, a person endowed with these four qualities can be known as 'a person
of integrity.' Which four?
"There is the case where a person of integrity, when asked, does not reveal
another person's bad points, to say nothing of when unasked. Furthermore,
when asked, when pressed with questions, he is one who speaks of another
person's bad points not in full, not in detail, with omissions, holding
back. Of this person you may know, 'This venerable one is a person of
integrity.'
"Then again, a person of integrity, when unasked, reveals another person's
good points, to say nothing of when asked. Furthermore, when asked, when
pressed with questions, he is one who speaks of another person's good points
in full & in detail, without omissions, without holding back. Of this person
you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals his own bad
points, to say nothing of when asked. Furthermore, when asked, when pressed
with questions, he is one who speaks of his own bad points in full & in
detail, without omissions, without holding back. Of this person you may
know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when asked, does not reveal his own good
points, to say nothing of when unasked. Furthermore, when asked, when
pressed with questions, he is one who speaks of his own good points not in
full, not in detail, with omissions, holding back. Of this person you may
know, 'This venerable one is a person of integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person
of integrity.'"
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----
See also: AN II.31
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----
Revised: Mon 2 September 2002 ;
http://www.accesstoinsight.org/canon/anguttara/an04-073.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I dont recognize persons of integrity and I dont
observe this practice.
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


Moon-observance and kamma
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.
I was once also interested in creating a sun-observance. I didnt know what
to do so I ended up with the four efforts. For they, like the sun, seem to
make everything grow and make it fruitfull. I failed, I couldnt maintain it.
Majjhima Nikaya 135 - Cula-kammavibhanga Sutta - The Shorter Exposition of
Kamma
Translated from the Pali by Ñanamoli Thera. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From The Buddha's Words on Kamma: Four Discourses from the Middle Length
Collection (WH 248), edited by Khantipalo Bhikkhu, (Kandy: Buddhist
Publication Society, 1993). Copyright ©1993 Buddhist Publication Society.
Used with permission.
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Introduction (by Bhikkhu Khantipalo)
You want: long life, health, beauty, power, riches, high birth, wisdom? Or
even some of these things? They do not appear by chance. It is not someone's
luck that they are healthy, or another's lack of it that he is stupid.
Though it may not be clear to us now, all such inequalities among human
beings (and all sorts of beings) come about because of the kamma they have
made individually. Each person reaps his own fruits. So if one is touched by
short life, sickliness, ugliness, insignificance, poverty, low birth or
stupidity and one does not like these things, no need to just accept that
that is the way it is. The future need not be like that provided that one
makes the right kind of kamma now. Knowing what kamma to make and what not
to make is the mark of a wise man. It is also the mark of one who is no
longer drifting aimlessly but has some direction in life and some control
over the sort of events that will occur.
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1. Thus have I heard. On one occasion the Blessed One was living at Savatthi
in Jeta's Grove, Anathapindika's Park.
Then Subha the student (brahman), Todeyya's son, went to the Blessed One and
exchanged greetings with him, and when the courteous and amiable talk was
finished, he sat down at one side. When he had done so, Subha the student
said to the Blessed One:
2. "Master Gotama, what is the reason, what is the condition, why
inferiority and superiority are met with among human beings, among mankind?
For one meets with short-lived and long-lived people, sick and healthy
people, ugly and beautiful people, insignificant and influential people,
poor and rich people, low-born and high-born people, stupid and wise people.
What is the reason, what is the condition, why superiority and inferiority
are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance
spoken in brief without expounding the detailed meaning. It would be good if
Master Gotama taught me the Dhamma so that I might understand the detailed
meaning of Master Gotama's utterance spoken in brief without expounding the
detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said
this:
5. "Here, student, some woman or man is a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation, in an unhappy destination, in perdition, in hell. If, on the
dissolution of the body, after death, instead of his reappearing in a state
of deprivation, in an unhappy destination, in perdition, in hell, he comes
to the human state, he is short-lived wherever he is reborn. This is the way
that leads to short life, that is to say, to be a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings.
6. "But here some woman or man, having abandoned the killing of living
beings, abstains from killing living beings, lays aside the rod and lays
aside the knife, is considerate and merciful and dwells compassionate for
the welfare of all living beings. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a happy
destination, in the heavenly world. If, on the dissolution of the body,
after death, instead of his reappearing in a happy destination, in the
heavenly world, he comes to the human state, he is long-lived wherever he is
reborn. This is the way that leads to long life, that is to say, to have
abandoned the killing of living beings, to abstain from killing living
beings, to lay aside the rod and lay aside the knife, to be considerate and
merciful, and to dwell compassionate for the welfare of all living beings.
7. "Here, student, some woman or man is one who harms beings with his hands
or with clods or with sticks or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a state of deprivation... If instead he comes to the human
state, he is sickly wherever he is reborn. This is the way that leads to
sickness, that is to say, to be one who harms beings with one's hands or
with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands,
or with clods, or with sticks, or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination... If instead he comes to the human state,
he is healthy wherever he is reborn. This is the way that leads to health,
that is to say, not to be one who harms beings with his hands or with clods
or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when
little is said, he is furious, angry, ill-disposed, resentful, he shows
ill-temper, hate and surliness. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a state
of deprivation... If instead he comes to the human state, he is ugly
wherever he is reborn. This is the way that leads to ugliness, that is to
say, to be furious, angry, ill-disposed, resentful, and to show ill-temper,
hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even
when much is said, he is not furious, angry, ill-disposed, resentful, nor
does he show ill-temper, hate or surliness. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination... If instead he comes to the human state,
he is beautiful wherever he is reborn. This is the way that leads to beauty,
that is to say, not to be angry or given to much rage; even when much is
said, not to be furious, angry, ill-disposed or resentful, or to show
ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and
harbors envy about others' gains, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation... If instead he comes to the human state, he is insignificant
wherever he is reborn. This is the way that leads to insignificance, that is
to say, to be envious, to envy, begrudge, and harbor envy about others'
gain, honor, veneration, respect, salutations and offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge
or harbor envy about others' gain, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a happy destination...
If instead he comes to the human state, he is influential wherever he is
reborn. This is the way that leads to influence, that is to say, not to be
envious, not to envy, begrudge or harbor envy about others' gain, honor,
veneration, respect, salutations and offerings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or
brahmans. Due to having performed and completed such kamma, on the
dissolution of the body, after death he reappears in a state of
deprivation... If instead he comes to the human state, he is poor wherever
he is reborn. This is the way that leads to poverty, that is to say, not to
be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents,
bed, roof and lighting to monks and brahmans.
14. "But here some woman or man is a giver of food, drink, cloth, sandals,
perfumes, unguents, bed, roof and lighting to monks and brahmans. Due to
having performed and completed such kamma, on the dissolution of the body,
after death, he reappears in a happy destination... If instead he comes to
the human state, he is rich wherever he is reborn. This is the way that
leads to riches, that is to say, to be a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and
brahmans.
15. "Here, student, some woman or man is obdurate and haughty; he does not
pay homage to whom he should pay homage, or rise up for whom he should rise
up, or give a seat to whom he should give a seat, or make way for whom he
should make way, or worship him who should be worshipped, or respect him who
should be respected, or revere him who should be revered, or honor him who
should be honored. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation... If instead he comes to the human state, he is low-born
wherever he is reborn. This is the way that leads to low birth, that is to
say, to be obdurate and haughty, not to pay homage to whom he should pay
homage, nor rise up for..., nor give a seat to..., nor make way for..., nor
worship..., nor respect..., nor revere..., nor honor him who should be
honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage
to whom he should pay homage, rises up for whom he should rise up, gives a
seat to whom he should give a seat, makes way for whom he should make way,
worships him who should be worshipped, respects him who should be respected,
reveres him who should be revered, honors him who should be honored. Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a happy destination... If instead he comes to
the human state, he is high-born wherever he is reborn. This is the way that
leads to high birth, that is to say, not to be obdurate or haughty, to pay
homage to whom he should pay homage, to rise up for..., to give a seat
to..., to make way for..., to worship... respect... revere... honor him who
should be honored.
17. "Here, student, some woman or man when visiting a monk or brahman, does
not ask: 'What is wholesome, venerable sir? What is unwholesome? What is
blamable? What is blameless? What should be cultivated? What should not be
cultivated? What, by my doing it, will be long for my harm and suffering? Or
what, by my doing it, will be long for my welfare and happiness?' Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a state of deprivation... If instead he comes
to the human state, he will be stupid wherever he is reborn. This is the way
that leads to stupidity, that is to say, when visiting a monk or brahman,
not to ask: 'What is wholesome?... Or what, by my doing it, will be long for
my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahman, asks: 'What
is wholesome, venerable sir?... Or what, by my doing it, will be long for my
welfare and happiness?' Due to having performed and completed such kammas,
on the dissolution of the body, after death, he reappears in a happy
destination... If instead he comes to the human state, he is wise wherever
he is reborn. This is the way that leads to wisdom, that is to say, when
visiting a monk or brahman, to ask: 'What is wholesome, venerable sir?... Or
what, by my doing it, will be long for my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived,
the way that leads to long life makes people long-lived; the way that leads
to sickness makes people sick, the way that leads to health makes people
healthy; the way that leads to ugliness makes people ugly, the way that
leads to beauty makes people beautiful; the way that leads to insignificance
makes people insignificant, the way that leads to influence makes people
influential; the way that leads to poverty makes people poor, the way that
leads to riches makes people rich; the way that leads to low birth makes
people low-born, the way that leads to high birth makes people high-born;
the way that leads to stupidity makes people stupid, the way that leads to
wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
21. When this was said, Subha the student, Todeyya's son, said to the
Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The
Dhamma has been made clear in many ways by Master Gotama, as though he were
turning upright what had been overthrown, revealing the hidden, showing the
way to one who is lost, holding up a lamp in the darkness for those with
eyes to see forms.
22. "I go to Master Gotama for refuge, and to the Dhamma and to the Sangha
of bhikkhus. From today let Master Gotama accept me as a lay follower who
has gone to him for refuge for life."
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn135a.html
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 ...


Moon-observance; respect to the Buddha
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 22. {Iti I.22; Iti 14}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Monks, don't be afraid of acts of merit. This is another way of saying what
is blissful, desirable, pleasing, endearing, charming -- i.e., acts of
merit. I am cognizant that, having long performed meritorious deeds, I long
experienced desirable, pleasing, endearing, charming results. Having
developed a mind of good will for seven years, then for seven aeons of
contraction & expansion I didn't return to this world. Whenever the aeon was
contracting, I went to the realm of Streaming Radiance. Whenever the aeon
was expanding, I reappeared in an empty Brahma-abode. There I was the Great
Brahman, the Unconquered Conqueror, All-seeing, & Wielder of Power. Then for
thirty-six times I was Sakka, ruler of the gods. For many hundreds of times
I was a king, a wheel-turning emperor, a righteous king of Dhamma, conqueror
of the four corners of the earth, maintaining stable control over the
countryside, endowed with the seven treasures[1] -- to say nothing of the
times I was a local king. The thought occurred to me: 'Of what action of
mine is this the fruit, of what action the result, that I now have such
great power & might?' Then the thought occurred to me: 'This is the fruit of
my three [types of] action, the result of three types of action, that I now
have such great power & might: i.e., giving, self-control, & restraint.'"
This is the meaning of what the Blessed One said and in regard to this was
it said;
Train in acts of merit
that bring long-lasting bliss --
develop giving,
        a life in tune,
    a mind of good-will.
Developing these
three things
that bring about bliss,
        the wise reappear
        in a world of bliss
unalloyed.
This too is the meaning of what the Blessed One said so I have heard.
Note:
1. The seven treasures are a divine wheel, an ideal jewel, an ideal
elephant, an ideal horse, an ideal wife, an ideal treasurer, an ideal
counselor.
Translator Reverend Thanissaro Bhikkhu.
http://www.accesstoinsight.org/canon/khuddaka/iti/iti1.html
Khuddakapatha 8. Nidhi Kanda -- The Reserve Fund
A person stashes a fund away,
deep underground, at the water line:
"When a need or duty arises,
this will provide for my needs,
for my release if I'm denounced by the king,
molested by thieves,
in case of debt, famine, or accidents."
With aims like this
    in the world
a reserve fund is stashed away.
But no matter how well it's stored,
deep underground, at the water line,
it won't all always serve one's need.
The fund gets shifted from its place,
or one's memory gets confused;
    or -- unseen --
    water serpents make off with it,
    spirits steal it,
    or hateful heirs run off with it.
When one's merit's ended,
it's totally destroyed.
But when a man or woman
has laid aside a well-stored fund
of giving, virtue,
restraint, & self-control,
    with regard to a shrine,
    the Sangha,
    a fine individual,
    guests,
    mother, father,
    or elder sibling:
That's a well-stored fund.
    It can't be wrested away.
    It follows you along.
When, having left this world,
    for wherever you must go,
    you take it with you.
This fund is not held in common with others,
& cannot be stolen by thieves.
So, prudent, you should make merit,
the fund that will follow you along.
This is the fund
that gives all they want
to beings human, divine.
Whatever devas aspire to,
    all that is gained by this.
A fine complexion, fine voice,
a body well-built, well-formed,
lordship, a following:
    all that is gained by this.
Earthly kingship, supremacy,
the bliss of an emperor,
kingship over devas in the heavens:
    all that is gained by this.
The attainment of the human state,
any delight in heaven,
the attainment of Unbinding:
    all that is gained by this.
Excellent friends,
appropriate application, [1]
mastery of clear knowing & release: [2]
    all that is gained by this.
Acumen, [3] emancipations, [4]
the perfection of disciplehood:
    all that is gained by this.
Private Awakening, [5]
Buddhahood:
    all that is gained by this.
So powerful is this,
    the accomplishment of merit.
Thus the wise, the prudent,
    praise the fund of merit
    already made.
Notes:
1. Proper practice of the Dhamma.
2. Clear knowing = knowledge of previous lives, knowledge of the passing
away and arising (rebirth) of beings, knowledge of the ending of the mental
effluents: sensual passion, becoming, views, ignorance. Release = release
from the cycle of rebirth.
3. Acumen = acumen with regard to the Dhamma, to its meaning, to language, &
to quick-wittedness. These four talents are found in some, but not all,
Arahants.
4. Emancipations. The Maha-nidana Suttanta [DN 15] describes the eight
emancipations as follows:
"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the
second emancipation.
"One is intent only on the beautiful. This is the third emancipation. With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, thinking, 'Infinite space,' one enters and remains in the
dimension of the infinitude of space. This is the fourth emancipation. With
the complete transcending of the dimension of the infinitude of space,
thinking, 'Infinite consciousness,' one enters and remains in the dimension
of the infinitude of consciousness. This is the fifth emancipation.
"With the complete transcending of the dimension of the infinitude of
consciousness, thinking, 'There is nothing,' one enters and remains in the
dimension of nothingness. This is the sixth emancipation.
"With the complete transcending of the dimension of nothingness, one enters
and remains in the dimension of neither perception nor non-perception. This
is the seventh emancipation.
"With the complete transcending of the dimension of neither perception nor
non-perception, one enters and remains in the cessation of perception and
feeling. This is the eighth emancipation.
"Now, when a monk attains these eight emancipations in forward order, in
reverse order, in forward and reverse order, when he attains them and
emerges from them wherever he wants, however he wants, and for as long as he
wants, when through the ending of the mental fermentations he enters and
remains in the fermentation-free awareness-release and discernment-release,
having directly known it and realized it in the here and now, he is said to
be a monk released in both ways. And as for another release in both ways,
higher or more sublime than this, there is none." [Go back]
5. Private Awakening: Awakening as a Private Buddha, one who can gain
Awakening without relying on the teachings of others, but who cannot
formulate the Dhamma in the way a Full Buddha can.
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Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/khp/khp.html
Itivuttaka 92. {Iti III.43; Iti 91}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Even if a monk, taking hold of my outer cloak, were to follow right behind
me, placing his feet in my footsteps, yet if he were to be greedy for
sensual pleasures, strong in his passions, malevolent in mind, corrupt in
his resolves, his mindfulness muddled, unalert, uncentered, his mind
scattered, & his faculties uncontrolled, then he would be far from me, and I
from him. Why is that? Because he does not see the Dhamma. Not seeing the
Dhamma, he does not see me.
"But even if a monk were to live one hundred leagues away, yet if he were to
have no greed for sensual objects, were not strong in his passions, not
malevolent in mind, uncorrupt in his resolves, his mindfulness established,
alert, centered, his mind at singleness, & his faculties well-restrained,
then he would be near to me, and I to him. Why is that? Because he sees the
Dhamma. Seeing the Dhamma, he sees me."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Though following right behind,
    full of desire, vexation:
see how far he is! --
the perturbed
    from the unperturbed,
the bound
    from the Unbound,
the greedy one
    from the one with no greed.
But the wise person who, through
    direct knowledge of Dhamma,
    gnosis of Dhamma,
grows still & unperturbed
like a lake unruffled by wind:
see how close he is! --
the unperturbed to the unperturbed,
the Unbound to the Unbound,
the greedless one
to the one with no greed.
This too is the meaning of what the Blessed One said so I have heard
Translator Reverend Thanissaro Bhikkhu.
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.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 see the Buddha  or any other
sangha-member and I think that I dont have enough merit to do so.
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,


Moon-observance; respect to ones relatives
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 106. {Iti IV.7; Iti 109}
Translator Reverend Thanissaro Bhikkhu.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Living with Brahma are those families where, in the home, mother & father
are revered by the children. Living with the first devas are those families
where, in the home, mother & father are revered by the children. Living with
the first teachers are those families where, in the home, mother & father
are revered by the children. Living with those worthy of gifts are those
families where, in the home, mother & father are revered by the children.
'Brahma' is a designation for mother & father. 'The first devas' is a
designation for mother & father. 'The first teachers' is a designation for
mother & father. 'Those worthy of gifts' is a designation for mother &
father. Why is that? Mother & father do much for their children. They care
for them, nourish them, introduce them to this world."
Mother & father,
compassionate to their family,
are called
    Brahma,
    first teachers,
    those worthy of gifts
    from their children.
So the wise should pay them
            homage,
            honor
        with food & drink
        clothing & bedding
        anointing & bathing
        & washing their feet.
Performing these services to their parents,
the wise
        are praised right here
        and after death
        rejoice in heaven.
See also: AN II.31
Revised: Fri 21 February 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti4.html
Anguttara Nikaya II.31-32 - Kataññu Sutta - Gratitude
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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{II,iv,1} "Monks, I will teach you the level of a person of no integrity and
the level of a person of integrity. Listen & pay close attention. I will
speak."
"As you say, lord," the monks responded.
The Blessed One said: "Now what is the level of a person of no integrity? A
person of no integrity is ungrateful, doesn't acknowledge the help given to
him. This ingratitude, this lack of acknowledgment is second nature among
rude people. It is entirely on the level of a person of no integrity.
"A person of integrity is grateful & acknowledges the help given to him.
This gratitude, this acknowledgment is second nature among fine people. It
is entirely on the level of a person of integrity.
{II,iv,2} "I tell you, monks, there are two people who are not easy to
repay. Which two? Your mother & father. Even if you were to carry your
mother on one shoulder & your father on the other shoulder for 100 years,
and were to look after them by anointing, massaging, bathing, & rubbing
their limbs, and they were to defecate & urinate right there [on your
shoulders], you would not in that way pay or repay your parents. If you were
to establish your mother & father in absolute sovereignty over this great
earth, abounding in the seven treasures, you would not in that way pay or
repay your parents. Why is that? Mother & father do much for their children.
They care for them, they nourish them, they introduce them to this world.
But anyone who rouses his unbelieving mother & father, settles & establishes
them in conviction; rouses his unvirtuous mother & father, settles &
establishes them in virtue; rouses his stingy mother & father, settles &
establishes them in generosity; rouses his foolish mother & father, settles
& establishes them in discernment: To this extent one pays & repays one's
mother & father."
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See also: MN 110; SN VII.14; AN IV.73; Iti 106.
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Revised: Sun 1 December 2002 ;
http://www.accesstoinsight.org/canon/anguttara/an02-031.html
Samyutta Nikaya VII.14 - Maha-sala Sutta - Very Rich
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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At Savatthi. Then a certain very rich brahman -- shabby, shabbily dressed --
went to the Blessed One and, on arrival, exchanged courteous greetings with
him. After this exchange of friendly greetings & courtesies, he sat to one
side. As he was sitting there the Blessed One said to him, "Why, brahman,
are you shabby & shabbily dressed?"
"Just now, Master Gotama, my four sons -- at their wives instigation --
threw me out of the house."
"In that case, brahman, memorize these verses and then recite them when a
large assembly of people have gathered in the town hall and your sons are
sitting there, too.
"Those whose birth
I delighted in
-- whose growth I desired --
at their wives instigation
have chased me away,
as dogs would swine.
Wicked & vile,
though they call me 'Dad':
demons in the disguise of sons
who abandon me in old age.
As an old horse
of no more use
is deprived of fodder,
so the elderly father
of those foolish boys
begs at other people's homes.
My staff serves me better
than those disobedient sons.
    It fends off
ferocious bulls
& ferocious curs.
In the dark it goes before me;
down steep slopes, it gives support.
Through the power of my staff,
    when I stumble
    I still stand firm."
Then the very rich brahman, having memorized these verses in the presence of
the Blessed One, recited them when a large assembly of people had gathered
in the town hall and his sons were sitting there, too:
"Those whose birth
I delighted in
-- whose growth I desired --
at their wives instigation
have chased me away,
as dogs would swine.
Wicked & vile,
though they call me 'Dad':
demons in the disguise of sons
who abandon me in old age.
As an old horse
of no more use
is deprived of fodder,
so the elderly father
of those foolish boys
begs at other people's homes.
My staff serves me better
than those disobedient sons.
    It fends off
ferocious bulls
& ferocious curs.
In the dark it goes before me;
down steep slopes, it gives support.
Through the power of my staff,
    when I stumble
    I still stand firm."
Then the brahman's sons, having led him home, bathed him, and each provided
him in a pair of cloths. So the brahman, taking one pair of cloths, went to
the Blessed One and, on arrival, exchanged courteous greetings with him.
After this exchange of friendly greetings & courtesies, he sat to one side.
As he was sitting there he said to the Blessed One, "We brahmans, Master
Gotama, look for a teacher's fee for our teacher. May Master Gotama accept
this teacher's portion from me."
The Blessed One accepted it out of sympathy.
Then the very rich brahman said to the Blessed One: "Magnificent, Master
Gotama! Magnificent! Just as if he were to place upright what was
overturned, to reveal what was hidden, to point out the way to one who was
lost, or to carry a lamp into the dark so that those with eyes could see
forms, in the same way has Master Gotama -- through many lines of
reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the
Dhamma, & to the community of monks. May Master Gotama remember me as a lay
follower who has gone for refuge from this day forward, for life."
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See also: AN II.31
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Revised: Mon 2 September 2002 ;
http://www.accesstoinsight.org/canon/samyutta/sn07-014.html
Itivuttaka 42. The Bright Protectors {Iti II.15; Iti 36}
Translator Reverend John.D.Ireland
This was said by the Lord, said by the Arahant so I have heard;
"Bhikkhus, these two bright principles protect the world. What are the two?
Shame and fear of wrongdoing. If, bhikkhus, these two bright principles did
not protect the world, there would not be discerned respect for mother or
maternal aunt or maternal uncle's wife or a teacher's wife or the wives of
other honored persons, and the world would have fallen into promiscuity, as
with goats, sheep, chickens, pigs, dogs, and jackals. But as these two
bright principles protect the world, there is discerned respect for
mother... and the wives of other honored persons."
This is the meaning of what the Arahant said and in regard to this was it
said;
Those in whom shame and fear of wrong
Are not consistently found
Have deviated from the bright root
And are led back to birth and death.
But those in whom shame and fear of wrong
Are consistently ever present,
Peaceful, mature in the holy life,
They put an end to renewal of being.
This too is the meaning of what the Lord said so I have heard.
Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html
Khuddakapatha 7. Tirokudda Kanda -- Hungry Shades Outside the Walls
Outside the walls they stand,
    & at crossroads.
At door posts they stand,
    returning to their old homes.
But when a meal with plentiful food & drink is served,
    no one remembers them:
Such is the kamma of living beings.
Thus those who feel sympathy for their dead relatives
give timely donations of proper food & drink
    -- exquisite, clean --
[thinking:] "May this be for our relatives.
        May our relatives be happy!"
And those who have gathered there,
    the assembled shades of the relatives,
with appreciation give their blessing
for the plentiful food & drink:
    "May our relatives live long
    because of whom we have gained [this gift].
    We have been honored,
    and the donors are not without reward!"
For there [in their realm] there's
    no farming,
    no herding of cattle,
    no commerce,
    no trading with money.
They live on what is given here,
    hungry shades
    whose time here is done.
As water raining on a hill
flows down to the valley,
    even so does what is given here
    benefit the dead.
As rivers full of water
fill the ocean full,
    even so does what is given here
    benefit the dead.
"He gave to me, she acted on my behalf,
    they were my relatives, companions, friends":
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
    no sorrowing
    no other lamentation
        benefits the dead
        whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term benefit
and they profit immediately.
In this way     the proper duty to relatives has been shown,
        great honor has been done to the dead,
        and monks have been given strength:
    The merit you've acquired
        isn't small.
----------------------------------------------------------------------------
9. Karaniya Metta Sutta -- Good Will
[Note: This sutta also appears at Sn I.8.]
[Read alternate translations: Acharya Buddharakkhita | Ñanamoli Thera |
Piyadassi Thera]
This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
    weak or strong, without exception,
    long, large,
    middling, short,
    subtle, blatant,
    seen & unseen,
    near & far,
    born & seeking birth:
May all beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or resistance
wish for another to suffer.
As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without hostility or hate.
Whether standing, walking,
sitting, or lying down,
    as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
    here & now.
Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
    one never again
    will lie in the womb.
----------------------------------------------------------------------------
----
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/khp/khp.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I chose to grow apart from my relatives because I
have the impression that their defilements increase because I am around for
a longer period of time.
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


Respect to the tradition that is not handed down but rediscovered.
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 XII.65 - Nagara Sutta - The City
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
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."
----------------------------------------------------------------------------
----
Revised: Wed 6 February 2002 ;
http://www.accesstoinsight.org/canon/samyutta/sn12-065.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I dont have direct knowledge nor do I see the
tradition of some Ancient Ones.
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


 Venerable Sir or Lady,
Troppo presto per la carota... ora e' il momento del randello!
--------------------------------
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 Troppo presto per la carota... ora e' il momento del randello!
ROTFL
vegan
-- 
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 > Venerable Sir or Lady,
ROTFL + LOL + PLONK...PLONK....PLONK
elcan


 Venerable Sir or Lady
ROTFL + LOL
vegan
