Newsgroup: it.cultura.religioni.buddhismo
Titolo: Re : How to act as a Bhikkhuni

Re : How to act as a Bhikkhuni
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 97. {Iti III.48; Iti 96}
Translator Reverend Thanissaro Bhikkhu.
This was said by the Blessed One, said by the Arahant, so I have heard: "A
monk who has admirable virtue, admirable qualities, & admirable discernment
is called, in this Dhamma-&-Vinaya, one who is complete, fulfilled, a
superlative person.
"And how is a monk a person with admirable virtue? There is the case where a
monk is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest faults. In
this way a monk is a person with admirable virtue. Thus he is of admirable
virtue.
"And how is a monk a person with admirable qualities? There is the case
where a monk lives devoted to developing the seven [sets of] qualities that
are wings to Awakening.[1] In this way a monk is a person with admirable
qualities. Thus he is of admirable virtue & admirable qualities.
"And how is a monk a person with admirable discernment? There is the case
where a monk, through the ending of fermentations, dwells in the
awareness-release & discernment-release that are free from fermentation,
having known & made them manifest for himself right in the present life. In
this way a monk is a person with admirable discernment. Thus he is of
admirable virtue, admirable qualities, admirable discernment. In this
Dhamma-&-Vinaya he is called one who is complete, fulfilled, a superlative
person."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Devoid of wrong-doing
in thought, word, or deed,
he's called a person of admirable virtue:
    the monk conscientious.
Well-developed in the qualities
that go to the attainment of self-awakening,
he's called a person of admirable qualities:
    the monk unassuming.
Discerning right here for himself,
            in himself,
the ending of stress
he's called a person of admirable discernment:
    the monk with no fermentation.
Consummate in
these things,
untroubled, with doubt cut away,
unattached in all the world,
    he's said to have abandoned
        the All.
Note:
1. See the note to §82. [Go back]
This too is the meaning of what the Blessed One said so I have heard.
Anguttara Nikaya III.2 - Lakkhana Sutta - Characterized (by Action)
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
"Monks, a fool is characterized by his/her actions. A wise person is
characterized by his/her actions. It is through the activities of one's life
that one's discernment shines.
"A person endowed with three things is to be recognized as a fool. Which
three? Bodily misconduct, verbal misconduct, mental misconduct. A person
endowed with these three things is to be recognized as a fool.
"A person endowed with three things is to be recognized as a wise person.
Which three? Good bodily conduct, good verbal conduct, good mental conduct.
A person endowed with these three things is to be recognized as a wise
person.
"Thus, monks, you should train yourselves: 'We will avoid the three things
that, endowed with which, one is to be recognized as a fool. We will
undertake & maintain the three things that, endowed with which, one is to be
recognized as a wise person.' That's how you should train yourselves."
----------------------------------------------------------------------------
----
Revised: Thu 17 May 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an03-002.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. Even a weakness in speculating what to do. I also
have a major weakness in handling my own family; I dont visit them anymore
and I dont know what can be done. I find it hard to notice my own weaknesses
but somehow I also cause theirs to increase.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall
May all beings want to do doings that lead to blessings
With mudita
Ratana Mata
Blessed Be everyone
merry part and perhaps ...
merry meet again.

Re: Bhikkhuni patimokkha
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.
The Bhikkhuni Patimokkha
The Bhikkhunis' Code of Discipline
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.
See also: Bhikkhu Patimokkha: The Bhikkhus' Code of Discipline and
Introduction to the Patimokkha Rules. For a comprehensive discussion of the
Patimokkha rules, see Thanissaro Bhikkhu's The Buddhist Monastic Code.
Contents
Translator's Introduction
Parajika
Sanghadisesa
Nissaggiya Pacittiya
Part One: The Bowl Chapter
Part Two: The Robe-cloth Chapter
Part Three: The Gold and Silver Chapter
Pacittiya
Part One: The Garlic Chapter
Part Two: The Darkness Chapter
Part Three: The Naked Chapter
Part Four: The Sharing Chapter
Part Five: The Picture Gallery Chapter
Part Six: The Monastery Chapter
Part Seven: The Pregnant Woman Chapter
Part Eight: The Maiden Chapter
Part Nine: The Sunshade and Leather Footwear Chapter
Part Ten: The Lie Chapter
Part Eleven: The Living Plant Chapter
Part Twelve: The Food Chapter
Part Thirteen: The Go-calling Chapter
Part Fourteen: The Fire Chapter
Part Fifteen: The View Chapter
Part Sixteen: The The In-accordance-with-the-rule Chapter
Patidesaniya
Sekhiya
Part One: The 26 Dealing with Proper Behavior
Part Two: The 30 Dealing with Food
Part Three: The 16 Dealing with Teaching Dhamma
Part Four: The 3 Miscellaneous Rules
Adhikarana-Samatha
----------------------------------------------------------------------------
----
Parajika
1 [1]. Should any bhikkhuni willingly engage in the sexual act, even with a
male animal, she is defeated and no longer in communion.
2 [2]. Should any bhikkhuni, in the manner of stealing, take what is not
given from an inhabited area or from the wilderness -- just as when, in the
taking of what is not given, kings arresting the criminal would flog,
imprison, or banish her, saying, "You are a robber, you are a fool, you are
benighted, you are a thief" -- a bhikkhuni in the same way taking what is
not given is defeated and no longer in communion.
3 [3]. Should any bhikkhuni intentionally deprive a human being of life, or
search for an assassin for her, or praise the advantages of death, or incite
her to die (thus): "My good man, what use is this wretched, miserable life
to you? Death would be better for you than life," or with such an idea in
mind, such a purpose in mind, should in various ways praise the advantages
of death or incite her to die, she also is defeated and no longer in
communion.
4 [4]. Should any bhikkhuni, without direct knowledge, boast of a superior
human state, a truly noble knowledge and vision as present in herself,
saying, "Thus do I know; thus do I see," such that regardless of whether or
not she is cross-examined on a later occasion, she -- being remorseful and
desirous of purification -- might say, "Ladies, not knowing, I said I know;
not seeing, I said I see -- vainly, falsely, idly," unless it was from
over-estimation, she also is defeated and no longer in communion.
5. Should any bhikkhuni, lusting, consent to a lusting man's rubbing,
rubbing up against, taking hold of, touching, or fondling (her) below the
collar-bone and above the circle of the knees, she also is defeated and no
longer in communion for being "one above the circle of the knees." [See
Bhikkhus' Sanghadisesa 2]
6. Should any bhikkhuni, knowing that (another) bhikkhuni has fallen into an
act (entailing) defeat, neither accuse her herself nor inform the group, and
then -- whether she (the other bhikkhuni) is still alive or has died, has
been expelled or gone over to another sect -- she (this bhikkhuni) should
say, "Even before, ladies, I knew of this bhikkhuni that 'This sister is of
such-and-such a sort,' and I didn't accuse her myself nor did I inform the
group," then she also is defeated and no longer in communion for being "one
who concealed a fault." [See Bhikkhus' Pacittiya 64]
7. Should any bhikkhuni follow a bhikkhu suspended by a Community (of
bhikkhus) acting in harmony, in line with the Dhamma, in line with the
Vinaya, in line with the teacher's instructions, and he is disrespectful,
has not made amends, has broken off his friendship (with the bhikkhus), the
bhikkhunis should admonish her thus: "Lady, that bhikkhu has been suspended
by a community acting harmony in line with the Dhamma, in line with the
Vinaya, in line with the teacher's instructions. He is disrespectful, he has
not made amends, he has broken off his friendship. Do not follow him, lady."
And should that bhikkhuni, admonished thus by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then she also is defeated and no longer in communion for
being "a follower of a suspended (bhikkhu)." (§¶)
8. Should any bhikkhuni, lusting, consent to a lusting man's taking hold of
her hand or touching the edge of her outer robe, or should she stand with
him or converse with him or go to a rendezvous with him, or should she
consent to his approaching her, or should she enter a hidden place with him,
or should she dispose her body to him -- (any of these) for the purpose of
that unrighteous act (Comm: physical contact) -- then she also is defeated
and no longer in communion for "(any of) eight grounds." (§)
----------------------------------------------------------------------------
----
Sanghadisesa
1. Should any bhikkhuni start a legal case against a householder, a
householder's son, a slave, or a worker, or even against a wandering
contemplative: this bhikkhuni, as soon as she has fallen into the first act
of offence, is to be (temporarily) driven out, and it entails initial and
subsequent meetings of the Community.
2. Should any bhikkhuni knowingly ordain a woman thief sentenced to death,
without having obtained permission from the king or the Community or the
(governing) council or the (governing) committee or the (governing) guild --
unless the woman is allowable (i.e., already ordained in another sect or
with other bhikkhunis) -- this bhikkhuni, also, as soon as she has fallen
into the first act of offence, is to be (temporarily) driven out, and it
entails initial and subsequent meetings of the Community. [See Mv.I.43.1]
3. Should any bhikkhuni go among villages alone or go to the other shore of
a river alone or stay away for a night alone or fall behind her companion(s)
alone: this bhikkhuni, also, as soon as she has fallen into the first act of
offence, is to be (temporarily) driven out, and it entails initial and
subsequent meetings of the Community.
4. Should any bhikkhuni -- without having obtained permission from the
Community who performed the act, without knowing the desire of the group --
restore a bhikkhuni whom a Community acting harmony in line with the Dhamma,
in line with the Vinaya, in line with the teacher's instructions, has
suspended: this bhikkhuni, also, as soon as she has fallen into the first
act of offence, is to be (temporarily) driven out, and it entails initial
and subsequent meetings of the Community. [See Cv.I.28-29]
5. Should any bhikkhuni, lusting, having received staple or non-staple food
from the hand of a lusting man, consume or chew it: this bhikkhuni, also, as
soon as she has fallen into the first act of offence, is to be (temporarily)
driven out, and it entails initial and subsequent meetings of the Community.
6. Should any bhikkhuni say, "What does it matter to you whether this man is
lusting or not, when you are not lusting? Please, lady, take what the man is
giving -- staple or non-staple food -- with your own hand and consume or
chew it": this bhikkhuni, also, as soon as she has fallen into the first act
of offence, is to be (temporarily) driven out, and it entails initial and
subsequent meetings of the Community.
7 [5]. Should any bhikkhuni engage in conveying a man's intentions to a
woman or a woman's intentions to a man, proposing marriage or paramourage --
even if only for a momentary liaison: this bhikkhuni, also, as soon as she
has fallen into the first act of offence, is to be (temporarily) driven out,
and it entails initial and subsequent meetings of the Community.
8 [8]. Should any bhikkhuni, malicious, angered, displeased, charge a
(fellow) bhikkhuni with an unfounded case involving defeat, (thinking),
"Surely with this I may bring about her fall from the celibate life," then
regardless of whether or not she is cross-examined on a later occasion, if
the issue is unfounded and the bhikkhuni confesses her anger: this
bhikkhuni, also, as soon as she has fallen into the first act of offence, is
to be (temporarily) driven out, and it entails initial and subsequent
meetings of the Community.
9 [9]. Should any bhikkhuni, malicious, angered, displeased, using as a mere
ploy an aspect of an issue that pertains otherwise, charge a bhikkhuni with
a case involving defeat, (thinking), "Surely with this I may bring about her
fall from the celibate life," then regardless of whether or not she is
cross-examined on a later occasion, if the issue pertains otherwise, an
aspect used as a mere ploy, and the bhikkhuni confesses her anger: this
bhikkhuni, also, as soon as she has fallen into the first act of offence, is
to be (temporarily) driven out, and it entails initial and subsequent
meetings of the Community.
10. Should any bhikkhuni, angry and displeased, say, "I repudiate the
Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the
Training. Since when were the Sakyan-daughter contemplatives the only
contemplatives? There are other contemplatives who are conscientious,
scrupulous, and desirous of training. I will practice the holy life in their
company," the bhikkhunis should admonish her thus: "Lady, don't -- angry and
displeased -- say, 'I repudiate the Buddha, I repudiate the Dhamma, I
repudiate the Sangha, I repudiate the Training. Since when were the
Sakyan-daughter contemplatives the only contemplatives? There are other
contemplatives who are conscientious, scrupulous, and desirous of training.
I will practice the holy life in their company.' Take delight, lady. The
Dhamma is well-expounded. Follow the holy life for the right ending of
suffering."
And should that bhikkhuni, admonished thus by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then this bhikkhuni, also, as soon as she has fallen into
the third act of offence, is to be (temporarily) driven out, and it entails
initial and subsequent meetings of the Community.
11. Should any bhikkhuni, turned down in even a trifling issue, angry and
displeased, say, "The bhikkhunis are prejudiced by favoritism, prejudiced by
aversion, prejudiced by delusion, prejudiced by fear," the bhikkhunis should
admonish her thus: "Lady, don't -- turned down in even a trifling issue,
angry and displeased -- say, 'The bhikkhunis are prejudiced by favoritism,
prejudiced by aversion, prejudiced by delusion, prejudiced by fear. It may
be that you, lady, are prejudiced by favoritism, prejudiced by aversion,
prejudiced by delusion, prejudiced by fear."
And should that bhikkhuni, admonished thus by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then this bhikkhuni, also, as soon as she has fallen into
the third act of offence, is to be (temporarily) driven out, and it entails
initial and subsequent meetings of the Community.
12. In case bhikkhunis are living entangled, depraved in their conduct,
depraved in their reputation, depraved in their notoriety (depraved in their
livelihood), exasperating the Bhikkhuni Community, hiding one another's
faults, the bhikkhunis should admonish them thus: "The sisters are living
entangled, depraved in their conduct, depraved in their reputation, depraved
in their notoriety. Split up (your group), ladies. The Community recommends
isolation for the sisters."
And should those bhikkhunis, thus admonished, persist as before, the
bhikkhunis are to rebuke them up to three times so as to desist. If while
being rebuked up to three times by the bhikkhunis they desist, that is good.
If they do not desist, then these bhikkhunis, also, as soon as they have
fallen into the third act of offence, are to be (temporarily) driven out,
and it entails initial and subsequent meetings of the Community. (§¶)
13. Should any bhikkhuni say (to the bhikkhunis criticized in the preceding
case), "Live entangled, ladies. Don't live separately. There are other
bhikkhunis in the Community with the same conduct, the same reputation, the
same notoriety, exasperating the Bhikkhuni Community, hiding one another's
faults, but the Community doesn't say anything to them. It's simply because
of your weakness that the Community -- with contempt, scorn, intolerance,
and threats -- says, 'The sisters are living entangled, depraved in their
conduct, depraved in their reputation, depraved in their notoriety. Split up
(your group), ladies. The Community recommends isolation for the sisters,'"
the bhikkhunis should admonish her thus: "Lady, don't say, 'Live entangled,
ladies. Don't live separately. There are other bhikkhunis in the Community
with the same conduct, the same reputation, the same notoriety, exasperating
the Bhikkhuni Community, hiding one another's faults, but the Community
doesn't say anything to them. It's simply because of your weakness that the
Community -- with contempt, scorn, intolerance, and threats -- says, "The
sisters are living entangled, depraved in their conduct, depraved in their
reputation, depraved in their notoriety. Split up (your group), ladies. The
Community recommends isolation for the sisters."'"
And should that bhikkhuni, admonished thus by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then this bhikkhuni, also, as soon as she has fallen into
the third act of offence, is to be (temporarily) driven out, and it entails
initial and subsequent meetings of the Community. (§)
14 [10]. Should any bhikkhuni agitate for a schism in a Community in
concord, or should she persist in taking up an issue conducive to schism,
the bhikkhunis should admonish her thus: "Do not, lady, agitate for a schism
in a Community in concord or persist in taking up an issue conducive to
schism. Let the lady be reconciled with the Community, for a Community in
concord, on complimentary terms, free from dispute, having a common
recitation, dwells in peace."
And should that bhikkhuni, admonished thus by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then this bhikkhuni, also, as soon as she has fallen into
the third act of offence, is to be (temporarily) driven out, and it entails
initial and subsequent meetings of the Community.
15 [11]. Should bhikkhunis -- one, two, or three -- who are followers and
partisans of that bhikkhuni, say, "Do not, ladies, admonish that bhikkhuni
in any way. She is an exponent of the Dhamma, an exponent of the Vinaya. She
acts with our consent and approval. She knows, she speaks for us, and that
is pleasing to us," other bhikkhunis are to admonish them thus: "Do not say
that, ladies. That bhikkhuni is not an exponent of the Dhamma and she is not
an exponent of the Vinaya. Do not, ladies, approve of a schism in the
Community. Let the ladies' (minds) be reconciled with the Community, for a
Community in concord, on complimentary terms, without dispute, with a common
recitation, dwells in peace."
And should those bhikkhunis, thus admonished, persist as before, the
bhikkhunis are to rebuke them up to three times so as to desist. If while
being rebuked up to three times by the bhikkhunis they desist, that is good.
If they do not desist, then these bhikkhunis, also, as soon as they have
fallen into the third act of offence, are to be (temporarily) driven out,
and it entails initial and subsequent meetings of the Community.
16 [12]. In case a bhikkhuni is by nature difficult to admonish -- who, when
being legitimately admonished by the bhikkhunis with reference to the
training rules included in the (Patimokkha) recitation, makes herself
unadmonishable (saying), "Do not, ladies, say anything to me, good or bad;
and I will not say anything to the ladies, good or bad. Refrain, ladies,
from admonishing me" -- the bhikkhunis should admonish her thus: "Let the
lady not make herself unadmonishable. Let the lady make herself
admonishable. Let the lady admonish the bhikkhunis in accordance with what
is right, and the bhikkhunis will admonish the lady in accordance with what
is right; for it is thus that the Blessed One's following is nurtured:
through mutual admonition, through mutual rehabilitation."
And should that bhikkhuni, thus admonished by the bhikkhunis, persist as
before, the bhikkhunis are to be rebuke her up to three times so as to
desist. If while being rebuked up to three times she desists, that is good.
If she does not desist, then this bhikkhuni, also, as soon as she has fallen
into the third act of offence, is to be (temporarily) driven out, and it
entails initial and subsequent meetings of the Community.
17 [13]. In case a bhikkhuni living in dependence on a certain village or
town is a corrupter of families, a woman of depraved conduct -- whose
depraved conduct is both seen and heard about, and the families she has
corrupted are both seen and heard about -- the bhikkhunis are to admonish
her thus: "You, lady, are a corrupter of families, a woman of depraved
conduct. Your depraved conduct is both seen and heard about; the families
you have corrupted are both seen and heard about. Leave this monastery,
lady. Enough of your staying here."
And should that bhikkhuni, thus admonished by the bhikkhunis, say about the
bhikkhunis, "The bhikkhunis are prejudiced by favoritism, prejudiced by
aversion, prejudiced by delusion, prejudiced by fear, in that for this sort
of offense they banish some and do not banish others," the bhikkhunis are to
admonish her thus: "Do not say that, lady. The bhikkhunis are not prejudiced
by favoritism, are not prejudiced by aversion, are not prejudiced by
delusion, are not prejudiced by fear. You, lady, are a corrupter of
families, a woman of depraved conduct. Your depraved conduct is both seen
and heard about, and the families you have corrupted are both seen and heard
about. Leave this monastery, lady. Enough of your staying here."
And should that bhikkhuni, thus admonished by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, then this bhikkhuni, also, as soon as she has fallen into
the third act of offence, is to be (temporarily) driven out, and it entails
initial and subsequent meetings of the Community.
----------------------------------------------------------------------------
----
Nissaggiya Pacittiya
Part One: The Bowl Chapter
1. Should any bhikkhuni make a bowl-hoard (have more than one bowl in her
possession), it is to be forfeited and confessed. [See Bhikkhus' NP 21]
2. Should any bhikkhuni, having determined an out-of-season cloth to be an
in-season cloth, distribute it, it is to be forfeited and confessed. (§¶)
[Endnote 1]
3. Should any bhikkhuni, having exchanged robe-cloth with another bhikkhuni,
later say to her, "Here, lady. This is your robe-cloth. Bring me that
robe-cloth of mine. What was yours is still yours. What was mine is still
mine. Bring me that one of mine. Take yours back," and then snatch it back
or have it snatched back, it is to be forfeited and confessed.
4. Should any bhikkhuni, having had one thing asked for, (then send it back
and) have another thing asked for, it is to be forfeited and confessed.
5. Should any bhikkhuni, having had one thing bought, (then send it back
and) have another thing bought, it is to be forfeited and confessed.
6. Should any bhikkhuni, using a fund intended for one purpose, dedicated to
one purpose for the Community, have something else bought, it is to be
forfeited and confessed. (§)
7. Should any bhikkhuni, having herself asked for a fund intended for one
purpose, dedicated to one purpose for the Community, use it to have
something else bought, it is to be forfeited and confessed. (§) [Endnote 2]
8. Should any bhikkhuni, using a fund intended for one purpose, dedicated to
one purpose for a group, have something else bought, it is to be forfeited
and confessed. (§)
9. Should any bhikkhuni, having herself asked for a fund intended for one
purpose, dedicated to one purpose for a group, use it to have something else
bought, it is to be forfeited and confessed. (§)
10. Should any bhikkhuni, having herself asked for a fund intended for one
purpose, dedicated to one purpose for an individual, use it to have
something else bought, it is to be forfeited and confessed. (§)
Part Two: The Robe-cloth Chapter
11. When a bhikkhuni is asking for a heavy cloth, one worth four "bronzes"
at most may be asked for. If she asks for more than that, it is to be
forfeited and confessed.
12. When a bhikkhuni is asking for a light cloth, one worth two and a half
"bronzes" at most may be asked for. If she asks for more than that, it is to
be forfeited and confessed.
13 [1]. When a bhikkhuni has finished her robe-making and the frame is
destroyed (her kathina privileges are in abeyance), she is to keep an extra
robe-cloth ten days at most. Beyond that, it is to be forfeited and
confessed.
14 [2]. When a bhikkhuni has finished her robe-making and the frame is
destroyed (her kathina privileges are in abeyance): If she dwells apart from
(any of) her five robes even for one night -- unless authorized by the
bhikkhunis -- it is to be forfeited and confessed.
15 [3]. When a bhikkhuni has finished her robe-making and the frame is
destroyed (her kathina privileges are in abeyance): If out-of-season
robe-cloth accrues to her, she may accept it if she so desires. Once she
accepts it, she is to make it up immediately (into a cloth requisite). If it
should not be enough, she may lay it aside for a month at most if she has an
expectation for filling the lack. Should she keep it beyond that, even when
there is an expectation (for further cloth), it is to be forfeited and
confessed.
16 [6]. Should any bhikkhuni ask for robe-cloth from a man or woman
householder unrelated to her, except at the proper occasion, it is to be
forfeited and confessed. Here the proper occasion is this: The bhikkhuni's
robe has been stolen or destroyed. This is the proper occasion in this case.
17 [7]. If that unrelated man or woman householder presents the bhikkhuni
with many robes (pieces of robe-cloth), she is to accept at most (enough
for) an upper and an under robe. If she accepts more than that, it is to be
forfeited and confessed.
18 [8]. In case a man or woman householder prepares a robe fund for the sake
of an unrelated bhikkhuni, thinking. "Having purchased a robe with this robe
fund, I will supply the bhikkhuni named so-and-so with a robe:" If the
bhikkhuni, not previously invited, approaching (the householder) should make
a stipulation with regard to the robe, saying, "It would be good indeed,
sir, if you supplied me (with a robe), having purchased a robe of
such-and-such a sort with this robe fund" -- out of a desire for something
fine -- it is to be forfeited and confessed.
19 [9]. In case two householders -- men or women -- prepare separate robe
funds for the sake of a bhikkhuni unrelated to them, thinking, "Having
purchased separate robes with these separate robe funds of ours, we will
supply the bhikkhuni named so-and-so with robes": If the bhikkhuni, not
previously invited, approaching (them) should make a stipulation with regard
to the robe, saying, "It would be good indeed, sirs, if you supplied me
(with a robe), having purchased a robe of such-and-such a sort with these
separate robe funds, the two (funds) together for one (robe)" -- out of a
desire for something fine -- it is to be forfeited and confessed.
20 [10]. In case a king, a royal official, a brahmin or a householder sends
a robe fund for the sake of a bhikkhuni via a messenger (saying), "Having
purchased a robe with this robe fund, supply the bhikkhuni named so-and-so
with a robe": If the messenger, approaching the bhikkhuni, should say, "This
is a robe fund being delivered for the sake of the lady. May the lady accept
this robe fund," then the bhikkhuni is to tell the messenger: "We do not
accept robe funds, my friend. We accept robes (robe-cloth) as are proper
according to season."
If the messenger should say to the bhikkhuni, "Does the lady have a
steward?" then, bhikkhunis, if the bhikkhuni desires a robe, she may
indicate a steward -- either a monastery attendant or a lay follower --
(saying), "That, sir, is the bhikkhunis' steward."
If the messenger, having instructed the steward and going to the bhikkhuni,
should say, "I have instructed the steward the lady indicated. May the lady
go (to her) and she will supply you with a robe in season," then the
bhikkhuni, desiring a robe and approaching the steward, may prompt and
remind her two or three times, "I have need of a robe." Should (the steward)
produce the robe after being prompted and reminded two or three times, that
is good.
If she does not produce the robe, (the bhikkhuni) should stand in silence
four times, five times, six times at most for that purpose. Should (the
steward) produce the robe after (the bhikkhuni) has stood in silence for the
purpose four, five, six times at most, that is good.
If she should not produce the robe (at that point), should she then produce
the robe after (the bhikkhuni) has endeavored further than that, it is to be
forfeited and confessed.
If she should not produce (the robe), then the bhikkhuni herself should go
to the place from which the robe fund was brought, or a messenger should be
sent (to say), "The robe fund that you, venerable sirs, sent for the sake of
the bhikkhuni has given no benefit to the bhikkhuni at all. May the you be
united with what is yours. May what is yours not be lost." This is the
proper course here.
Part Three: The Gold and Silver Chapter
21 [18]. Should any bhikkhuni take gold and silver, or have it taken, or
consent to its being deposited (near her), it is to be forfeited and
confessed.
22 [19]. Should any bhikkhuni engage in various types of monetary exchange,
it (the income) is to be forfeited and confessed.
23 [20]. Should any bhikkhuni engage in various types of trade, (the article
obtained) is to be forfeited and confessed.
24 [22]. Should a bhikkhuni with an alms bowl having less than five mends
ask for another new bowl, it is to be forfeited and confessed. The bowl is
to be forfeited by the bhikkhuni to the company of bhikkhunis. That company
of bhikkhunis' final bowl should be presented to the bhikkhuni, (saying,)
"This, bhikkhuni, is your bowl. It is to be kept until broken." This is the
proper procedure here.
25 [23].There are these tonics to be taken by sick bhikkhunis: ghee, fresh
butter, oil, honey, sugar/molasses. Having been received, they are to be
used from storage seven days at most. Beyond that, they are to be forfeited
and confessed.
26 [25]. Should any bhikkhuni, having herself given a robe-cloth to
(another) bhikkhuni, and then being angered and displeased, snatch it back
or have it snatched back, it is to be forfeited and confessed.
27 [26]. Should any bhikkhuni, having requested thread, have a robe woven by
weavers, it is to be forfeited and confessed.
28 [27]. In case a man or woman householder unrelated to a bhikkhuni has
weavers weave robe-cloth for her sake, and if the bhikkhuni, not previously
invited (by the householder), having approached the weavers, should make
stipulations with regard to the cloth, saying, "This cloth, friends, is to
be woven for my sake. Make it long, make it broad, make it tightly woven,
well woven, well spread, well scraped, well smoothed, and perhaps I may
reward you with a little something;" and should the bhikkhuni, having said
that, reward them with a little something, even as much as alms food, it
(the cloth) is to be forfeited and confessed.
29 [28]. Ten days prior to the third-month Kattika full moon, should
robe-cloth offered in urgency accrue to a bhikkhuni, she is to accept it if
she regards it as offered in urgency. Once she has accepted it, she may keep
it throughout the robe season. Beyond that, it is to be forfeited and
confessed.
30 [30]. Should any bhikkhuni knowingly divert to herself gains that had
been intended for a Community, they are to be forfeited and confessed.
----------------------------------------------------------------------------
----
Pacittiya
Part One: The Garlic Chapter
1. Should any bhikkhuni eat garlic, it is to be confessed. [Cv.V.34.1]
2. Should any bhikkhuni have the hair in the "tight places" (armpits and
pelvic areas) removed, it is to be confessed. [Cv.V.27.4]
3. (Genital) slapping (even to the extent of consenting to a blow with a
lotus-leaf) is to be confessed. [See Bhikkhus' Sanghadisesa 1]
4. (The insertion of) a dildo is to be confessed. (§) [See Bhikkhus'
Sanghadisesa 1]
5. When a bhikkhuni is giving herself an ablution, is to be given only to
the depth of two finger joints (and using no more than two fingers). Beyond
that, it is to be confessed. (§)
6. Should any bhikkhuni, when a bhikkhu is eating, attend on him with water
or a fan, it is to be confessed.
7. Should any bhikkhuni, having asked for raw grain or having had it asked
for, having roasted it or having had it roasted, having pounded it or having
had it pounded, having cooked it or having had it cooked, then eat it, it is
to be confessed.
8. Should any bhikkhuni toss or get someone else to toss excrement or urine
or trash or leftovers over a wall or a fence, it is to be confessed.
9. Should any bhikkhuni toss or get someone else to toss excrement or urine
or trash or leftovers on living crops, it is to be confessed.
10. Should any bhikkhuni go to see dancing or singing or instrument-playing,
it is to be confessed. [Cv.V.2.6]
Part Two: The Darkness Chapter
11. Should any bhikkhuni stand or converse with a man, one on one, in the
darkness of the night without a light, it is to be confessed.
12. Should any bhikkhuni stand or converse with a man, one on one, in a
concealed place, it is to be confessed.
13. Should any bhikkhuni stand or converse with a man, one on one, in the
open air, it is to be confessed.
14. Should any bhikkhuni -- along a road, in a cul-de-sac, or at a
crossroads -- stand or converse with a man one on one, or whisper in his
ear, or dismiss the bhikkhuni who is her companion, it is to be confessed.
15. Should any bhikkhuni, having gone to family residences before the meal
(before noon), having sat down on a seat, depart without taking the owner's
leave, it is to be confessed.
16. Should any bhikkhuni, having gone to family residences after the meal
(between noon and sunset), sit or lie down on a seat without asking the
owner's permission, it is to be confessed.
17. Should any bhikkhuni, having gone to family residences in the wrong time
(between sunset and dawn), having spread out bedding or having had it spread
out, sit or lie down (there) without asking the owner's permission, it is to
be confessed.
18. Should any bhikkhuni, because of a misapprehension, because of a
misunderstanding, malign another (bhikkhuni), it is to be confessed.
19. Should any bhikkhuni curse herself or another (bhikkhuni) with regard to
hell or the holy life, it is to be confessed.
20. Should any bhikkhuni weep, beating and beating herself, it is to be
confessed.
Part Three: The Naked Chapter
21. Should any bhikkhuni bathe naked, it is to be confessed. [See Mv.VIII.28
& Cv.V.16.2]
22. When a bhikkhuni is making a bathing cloth, it is to be made to the
standard measurement. Here the standard is this: four spans -- using the
Sugata span -- in length, two spans in width. In excess of that, it is to be
cut down and confessed. [See Bhikkhus' Pacittiya 91]
23. Should any bhikkhuni, having unsewn (another) bhikkhuni's robe or having
had it unsewn, and then later -- when there are no obstructions -- neither
sew it nor make an effort to have it sewn within four or five days, it is to
be confessed. (§)
24. Should any bhikkhuni exceed her five-day outer robe period, it is to be
confessed. (§¶) [Endnote 3]
25. Should any bhikkhuni wear a robe that should be given back (one that she
has borrowed from another bhikkhuni without asking her permission), it is to
be confessed.
26. Should any bhikkhuni put an obstruction in the way of a group's
receiving robe-cloth, it is to be confessed.
27. Should any bhikkhuni block a robe-cloth distribution that is in
accordance with the rule, it is to be confessed.
28. Should any bhikkhuni give a contemplative robe (a robe that has been
marked so as to be allowable for a bhikkhu or bhikkhuni) to a householder, a
male wanderer, or female wanderer, it is to be confessed.
29. Should any bhikkhuni let the robe-season (the period for receiving
kathina-donations) pass on the basis of a weak expectation for cloth, it is
to be confessed.
30. Should any bhikkhuni block the dismantling of the kathina privileges in
accordance with the rule, it is to be confessed.
Part Four: The Sharing Chapter
31. Should two bhikkhunis share a single bed, it is to be confessed.
[Cv.V.19.2]
32. Should two bhikkhunis share a single blanket or sleeping mat, it is to
be confessed. [Cv.V.19.2]
33. Should any bhikkhuni intentionally cause annoyance to (another)
bhikkhuni, it is to be confessed.
34. Should any bhikkhuni not attend to her ailing student nor make an effort
to have her attended to, it is to be confessed. (§¶) [See Cv.VIII.12.2]
35. Should any bhikkhuni, having given living space to another bhikkhuni,
then -- angry and displeased, evict her or have her evicted, it is to be
confessed.
36. Should any bhikkhuni live entangled with a householder or a
householder's son, the bhikkhunis should admonish her thus: "Lady, don't
live entangled with a householder or a householder's son. Live alone, lady.
The Community recommends isolation for the lady."
And should that bhikkhuni, thus admonished, persist as before, the
bhikkhunis are to rebuke her up to three times so as to desist. If while
being rebuked up to three times by the bhikkhunis she desists, that is good.
If she does not desist, it is to be confessed.
37. Should any bhikkhuni, without joining a caravan of merchants, set out
within the local king's territory on a journey considered dubious and risky,
it is to be confessed. (§¶)
38. Should any bhikkhuni, without joining a caravan of merchants, set out
outside the local king's territory on a journey considered dubious and
risky, it is to be confessed. (§¶)
39. Should any bhikkhuni set out on a journey during the rains retreat, it
is to be confessed. [Mv.III.3.2]
40. Should any bhikkhuni, having completed the rains retreat, not depart on
a journey of at least five or six leagues, it is to be confessed.
Part Five: The Picture Gallery Chapter
41. Should any bhikkhuni go to see a royal pleasure house or a picture
gallery (any building decorated for amusement) or a park or a pleasure grove
or a lotus pond, it is to be confessed.
42. Should any bhikkhuni make use of a high chair or a couch stuffed with
hair, it is to be confessed. [Cv.VI.8]
43. Should any bhikkhuni spin yarn (thread), it is to be confessed.
44. Should any bhikkhuni do a chore for a lay person, it is to be confessed.
(§¶) [Endnote 4]
45. Should any bhikkhuni -- when told by a bhikkhuni, "Come, lady. Help
settle this issue," and having answered, "Very well" -- then, when there are
no obstructions, neither settle it nor make an effort to have it settled, it
is to be confessed.
46. Should any bhikkhuni give, with her own hand, staple or non-staple food
to a householder, a male wanderer, or a female wanderer, it is to be
confessed.
47. Should any bhikkhuni use a menstrual cloth without having forfeited it
(after her previous period), it is to be confessed. (¶)
48. Should any bhikkhuni depart on a journey without having forfeited her
dwelling space, it is to be confessed.
49. Should any bhikkhuni study lowly arts (literally, bestial knowledge), it
is to be confessed. [CvV.33.2 -- for a list of lowly arts, see DN 2]
50. Should any bhikkhuni teach lowly arts, it is to be confessed. [CvV.33.2]
Part Six: The Monastery Chapter
51. Should any bhikkhuni, without asking permission, knowingly enter a
monastery containing a bhikkhu, it is to be confessed. [See Bhikkhus'
Pacittiya 23]
52. Should any bhikkhuni revile or insult a bhikkhu, it is to be confessed.*
53. Should any bhikkhuni, in a fit of temper, revile a group (the Bhikkhuni
Community), it is to be confessed.
54. Should any bhikkhuni, having eaten and turned down an offer (of further
food), chew or consume staple or non-staple food (elsewhere), it is to be
confessed. [See Bhikkhus' Pacittiya 35]
55. Should any bhikkhuni be stingy with regard to families (supporters), it
is to be confessed. [Endnote 5]
56. Should any bhikkhuni spend the rains retreat in a dwelling where there
are no bhikkhus (nearby), it is to be confessed.*
57. Should any bhikkhuni, having completed the rains retreat, not invite
(criticism) from both Communities with regard to three matters -- what they
have seen, heard, or suspected (her of doing) -- it is to be confessed.*
58. Should any bhikkhuni not go for the exhortation or for the (meeting that
defines) communion (i.e., the Uposatha), it is to be confessed.*
59. Every half-month a bhikkhuni should request two things from the Bhikkhu
Community: the asking of the date of the Uposatha and the approaching for
exhortation. In excess of that (half-month), it is to be confessed.*
60. Should any bhikkhuni, without having informed a Community or a group (of
bhikkhunis), alone with a man have a boil or scar that has appeared on the
lower part of her body (between the navel and the knees) burst or cut open
or cleaned or smeared with a salve or bandaged or unbandaged, it is to be
confessed.
Part Seven: The Pregnant Woman Chapter
61. Should any bhikkhuni give Acceptance (upasampada) to a pregnant woman,
it is to be confessed.
62. Should any bhikkhuni give Acceptance to a woman who is still nursing, it
is to be confessed.
63. Should any bhikkhuni give Acceptance to a probationer who has not
trained for two years in the six precepts, it is to be confessed.* [Endnote
6]
64. Should any bhikkhuni give Acceptance to a probationer who has not
trained for two years in the six precepts and who has not received
authorization from the Community, it is to be confessed.
65. Should any bhikkhuni give Acceptance to a married woman less than twelve
years old, it is to be confessed. (§) [See Bhikkhus' Pacittiya 65]
66. Should any bhikkhuni give Acceptance to a married woman fully twelve
years old but who has not trained for two years in the six precepts, it is
to be confessed.* (§)
67. Should any bhikkhuni give Acceptance to a married woman fully twelve
years old but who has not trained for two years in the six precepts and who
has not received authorization from the Community, it is to be confessed.
(§)
68. Should any bhikkhuni, having given Acceptance to her student, neither
assist her (in her training) nor have her assisted for (the next) two years,
it is to be confessed. [See Cv.VIII.12.2-11]
69. Should any bhikkhuni not attend to her preceptor for two years, it is to
be confessed. [See Cv.VIII.11.2-18]
70. Should any bhikkhuni, having given Acceptance to her student, neither
take her away nor have her taken away for at least five or six leagues, it
is to be confessed. [Endnote 7]
Part Eight: The Maiden Chapter
71. Should any bhikkhuni give Acceptance to a maiden (unmarried woman/female
novice) less than twenty years old, it is to be confessed. [Bhikkhus'
Pacittiya 65]
72. Should any bhikkhuni give Acceptance to a maiden fully twenty years old
but who has not trained for two years in the six precepts, it is to be
confessed.
73. Should any bhikkhuni give Acceptance to a maiden fully twenty years old
but who has not trained for two years in the six precepts and who has not
received authorization from the Community, it is to be confessed.
74. Should any bhikkhuni give Acceptance when she has less than twelve years
(seniority), it is to be confessed. [See Mv.I.25.6]
75. Should any bhikkhuni, even if she has fully twelve years (seniority)
give Acceptance when she has not been authorized by the Community (of
Bhikkhunis), it is to be confessed.
76. Should any bhikkhuni -- having been told, "Enough, lady, of your giving
Acceptance for the time being," and having answered, "Very well" -- later
complain, it is to be confessed.
77. Should any bhikkhuni -- having said to a probationer, "If you give me a
robe, I will give you Acceptance," -- then, when there are no obstructions,
neither give her Acceptance nor make an effort for her Acceptance, it is to
be confessed.
78. Should any bhikkhuni -- having said to a probationer, "If you attend to
me for two years, I will give you Acceptance," -- then, when there are no
obstructions, neither give her Acceptance nor make an effort for her
Acceptance, it is to be confessed.
79. Should any bhikkhuni give Acceptance to a probationer who is entangled
with men, entangled with youths, temperamental, a cause of grief, it is to
be confessed.
80. Should any bhikkhuni give Acceptance to a probationer without getting
permission from her parents or her husband, it is to be confessed. [See
Mv.I.54.6]
81. Should any bhikkhuni give Acceptance to a probationer by means of
left-over giving of consent, it is to be confessed. (§¶) [Endnote 8]
82. Should any bhikkhuni give Acceptance (act as a preceptor) in consecutive
years, it is to be confessed.
83. Should any bhikkhuni give Acceptance (act as a preceptor) to two
(probationers) in one year, it is to be confessed.
Part Nine: The Sunshade and Leather Footwear Chapter
84. Should any bhikkhuni, not being ill, use a sunshade and leather footwear
(outside a monastery), it is to be confessed. [Sunshade: Cv.V.23.3;
Footwear: See Mv.I.30, Mv.V.4.3, Mv.V.5.2]
85. Should any bhikkhuni, not being ill, ride in a vehicle, it is to be
confessed. [Mv.V.10.2]
86. Should any bhikkhuni wear a hip ornament, it is to be confessed. (§)
[Cv.V.2.1]
87. Should any bhikkhuni wear a women's ornament, it is to be confessed.
[See Cv.V.2.1]
88. Should any bhikkhuni (not being ill) bathe with perfumes and scents, it
is to be confessed. [See Mv.VI.9.2]
89. Should any bhikkhuni (not being ill) bathe with scented sesame powder,
it is to be confessed. [See Mv.VI.9.2]
90. Should any bhikkhuni (not being ill) have another bhikkhuni rub or
massage her, it is to be confessed.
91. Should any bhikkhuni (not being ill) have a probationer rub or massage
her, it is to be confessed.
92. Should any bhikkhuni (not being ill) have a female novice rub or massage
her, it is to be confessed.
93. Should any bhikkhuni (not being ill) have a woman householder rub or
massage her, it is to be confessed.
94. Should any bhikkhuni sit down in front of a bhikkhu without asking
permission, it is to be confessed.*
95. Should any bhikkhuni ask a question (about the Suttas, Vinaya, or
Abhidhamma) of a bhikkhu who has not given leave, it is to be confessed.*
[Endnote 9]
96. Should any bhikkhuni enter a village without her vest, it is to be
confessed.
Part Ten: The Lie Chapter
97 [1]. A deliberate lie is to be confessed.
98 [2]. An insult is to be confessed.
99 [3]. Malicious tale-bearing among bhikkhunis is to be confessed.
100 [4]. Should any bhikkhuni have an unordained person recite Dhamma line
by line (with her), it is to be confessed.
101 [5]. Should any bhikkhuni lie down in the same lodging with an
unordained woman for more than two or three consecutive nights, it is to be
confessed.
102 [6]. Should any bhikkhuni lie down in the same lodging with a man, it is
to be confessed.
103 [7]. Should any bhikkhuni teach more than five or six sentences of
Dhamma to a man, unless a knowledgeable woman is present, it is to be
confessed.
104 [8]. Should any bhikkhuni report (her own) factual superior human state
to an unordained person, it is to be confessed. [Endnote 10]
105 [9]. Should any bhikkhuni report (another) bhikkhuni's gross offense to
an unordained person -- unless authorized by the bhikkhunis -- it is to be
confessed. [Endnote 11]
106 [10]. Should any bhikkhuni dig soil or have it dug, it is to be
confessed.
Part Eleven: The Living Plant Chapter
107 [11]. The damaging of a living plant is to be confessed.
108 [12]. Evasive speech and uncooperativeness are to be confessed.
109 [13]. Maligning or complaining (about a Community official) is to be
confessed.
110 [14]. Should any bhikkhuni set a bed, bench, mattress, or stool
belonging to the Community out in the open -- or have it set out -- and then
on departing neither put it away nor have it put away, or should she go
without taking leave, it is to be confessed.
111 [15]. Should any bhikkhuni, having set out bedding in a lodging
belonging to the Community -- or having had it set out -- and then on
departing neither put it away nor have it put away, or should she go without
taking leave, it is to be confessed.
112 [16]. Should any bhikkhuni knowingly lie down in a lodging belonging to
the Community so as to intrude on a bhikkhuni who arrived there first,
(thinking), "Whoever feels crowded will go away" -- doing it for this reason
and no other -- it is to be confessed.
113 [17]. Should any bhikkhuni, angry and displeased, evict a bhikkhuni from
a dwelling belonging to the Community -- or have her evicted -- it is to be
confessed.
114 [18]. Should any bhikkhuni sit or lie down on a bed or bench with
detachable legs on an (unplanked) loft in a dwelling belonging to the
Community, it is to be confessed.
115 [19]. When a bhikkhuni is building a large dwelling, she may apply two
or three layers of facing to plaster the area around the window frame and
reinforce the area around the door frame the width of the door opening,
while standing where there are no crops to speak of. Should she apply more
than that, even if standing where there are no crops to speak of, it is to
be confessed.
116 [20]. Should any bhikkhuni knowingly pour water containing living
beings -- or have it poured -- on grass or on clay, it is to be confessed.
Part Twelve: The Food Chapter
117 [31]. A bhikkhuni who is not ill may eat one meal at a public alms
center. Should she eat more than that, it is to be confessed.
118 [32]. A group meal, except on the proper occasions, is to be confessed.
Here the proper occasions are these: a time of illness, a time of giving
cloth, a time of making robes, a time of going on a journey, a time of
embarking on a boat, an extraordinary occasion, a time when the meal is
supplied by contemplatives. These are the proper occasions here.
119 [34]. In case a bhikkhuni arriving at a family residence is presented
with cakes or cooked grain-meal, she may accept two or three bowlfuls if she
so desires. If she should accept more than that, it is to be confessed.
Having accepted the two-or-three bowlfuls and having taken them from there,
she is to share them among the bhikkhunis. This is the proper course here.
120 [37]. Should any bhikkhuni chew or consume staple or non-staple food at
the wrong time, it is to be confessed.
121 [38]. Should any bhikkhuni chew or consume stored-up staple or
non-staple food, it is to be confessed.
122 [40]. Should any bhikkhuni take into her mouth an edible that has not
been given -- except for water and tooth-cleaning sticks -- it is to be
confessed.
123 [42]. Should any bhikkhuni say to a bhikkhuni, "Come, lady, let's enter
the village or town for alms," and then -- whether or not she has had (food)
given to her -- dismiss her, saying, "Go away, lady. I don't like sitting or
talking with you. I prefer sitting or talking alone," if doing it for that
reason and no other, it is to be confessed.
124 [43]. Should a bhikkhuni sit intruding on a family "with its meal," it
is to be confessed.
125 [44]. Should any bhikkhuni sit in private on a secluded seat with a man,
it is to be confessed.
126 [45]. Should any bhikkhuni sit in private, alone with a man, it is to be
confessed.
Part Thirteen: The Go-calling Chapter
127 [46]. Should any bhikkhuni, being invited for a meal and without taking
leave of an available bhikkhuni, go calling on families before or after the
meal, except at the proper times, it is to be confessed. Here the proper
times are these: the time of giving cloth, the time of making robes. These
are the proper times here.
128 [47].A bhikkhuni who is not ill may accept (make use of) a four-month
invitation to ask for requisites. If she should accept (make use of) it for
longer than that -- unless the invitation is renewed or is permanent -- it
is to be confessed.
129 [48]. Should any bhikkhuni go to see an army on active duty, unless
there is a suitable reason, it is to be confessed.
130 [49].There being some reason or another for a bhikkhuni to go to an
army, she may stay two or three (consecutive) nights with the army. If she
should stay longer than that, it is to be confessed.
131 [50]. If a bhikkhuni staying two or three nights with an army should go
to a battlefield, a roll call, the troops in battle formation, or to see a
review of the (battle) units, it is to be confessed.
132 [51]. The drinking of alcohol or fermented liquor is to be confessed.
133 [52]. Tickling with the fingers is to be confessed.
134 [53]. The act of playing in the water is to be confessed.
135 [54]. Disrespect is to be confessed.
136 [55]. Should any bhikkhuni try to frighten another bhikkhuni, it is to
be confessed.
Part Fourteen: The Fire Chapter
137 [56]. Should any bhikkhuni who is not ill, seeking to warm herself,
kindle a fire or have one kindled -- unless there is a suitable reason -- it
is to be confessed.
138 [57]. Should any bhikkhuni bathe at intervals of less than half a month,
except at the proper occasions, it is to be confessed. Here the proper
occasions are these: the last month and a half of the hot season, the first
month of the rains, these two and a half months being a time of heat, a time
of fever; (also) a time of illness; a time of work; a time of going on a
journey; a time of wind or rain. These are the proper times here.
139 [58]. When a bhikkhuni receives a new robe, any one of three means of
discoloring it is to be applied: green, brown, or black. If a bhikkhuni
should make use of a new robe without applying any of the three means of
discoloring it, it is to be confessed.
140 [59]. Should any bhikkhuni, herself having placed robe-cloth under
shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female
probationer, a male novice, or a female novice, then make use of the cloth
without the shared ownership's being rescinded, it is to be confessed.
141 [60]. Should any bhikkhuni hide (another) bhikkhuni's bowl, robe,
sitting cloth, needle case, or belt -- or have it hidden -- even as a joke,
it is to be confessed.
142 [61]. Should any bhikkhuni knowingly deprive an animal of life, it is to
be confessed.
143 [62]. Should any bhikkhuni knowingly make use of water with living
beings in it, it is to be confessed.
144 [63]. Should any bhikkhuni knowingly agitate for the reviving of an
issue that has been rightfully dealt with, it is to be confessed.
145 [66]. Should any bhikkhuni knowingly and by arrangement travel together
with a caravan of thieves, even for the interval between one village and the
next, it is to be confessed.
146 [68]. Should any bhikkhuni say the following: "As I understand the
Dhamma taught by the Blessed One, those acts the Blessed One says are
obstructive for me, when indulged in, are not genuine obstructions," the
bhikkhunis should admonish her thus: "Do not say that, lady. Do not
misrepresent the Blessed One, for it is not good to misrepresent the Blessed
One. The Blessed One would not say anything like that. In many ways, lady,
the Blessed One has described obstructive acts, and when indulged in they
are genuine obstructions."
And should the bhikkhuni, thus admonished by the bhikkhunis, persist as
before, the bhikkhunis are to rebuke her up to three times so as to desist.
If while being rebuked up to three times she desists, that is good. If she
does not desist, it is to be confessed.
Part Fifteen: The View Chapter
147 [69]. Should any bhikkhuni knowingly consort, join in communion, or lie
down in the same lodging with a bhikkhuni professing such a view who has not
acted in compliance with the rule, who has not abandoned that view, it is to
be confessed.
148 [70]. And if a female novice should say the following: "As I understand
the Dhamma taught by the Blessed One, those acts the Blessed One says are
obstructive for me when indulged in, are not genuine obstructions," the
bhikkhunis should admonish her thus: "Do not say that, lady novice. Do not
misrepresent the Blessed One, for it is not good to misrepresent the Blessed
One. The Blessed One would not say anything like that. In many ways, lady,
the Blessed One has described obstructive acts, and when indulged in they
are genuine obstructions."
And should that novice, thus admonished by the bhikkhunis, persist as
before, the bhikkhunis should admonish her as follows: "From this day forth,
lady novice, you are not to claim the Blessed One as your teacher, nor are
you even to have the opportunity the other female novices get -- that of
sharing lodgings two or three nights with the bhikkhunis. Away with you! Out
of our sight! (literally, 'Get lost!')"
Should any bhikkhuni knowingly support, receive services from, consort with,
or lie down in the same lodging with a novice thus expelled, it is to be
confessed.
149 [71]. Should any bhikkhuni, admonished by the bhikkhunis in accordance
with a rule, say, "Ladies, I will not train myself under this training rule
until I have put questions about it to another bhikkhuni, experienced and
learned in the discipline," it is to be confessed. Bhikkhus, [the Buddha is
apparently addressing the bhikkhus who will inform the bhikkhunis of this
training rule] (a training rule) is to be understood, is to be asked about,
is to be pondered. This is the proper course here.
150 [72]. Should any bhikkhuni, when the Patimokkha is being repeated, say,
"Why are these lesser and minor training rules repeated when they lead only
to anxiety, bother and confusion?" the criticism of the training rules is to
be confessed.
151 [73]. Should any bhikkhuni, when the Patimokkha is being recited every
half-month, say, "Just now have I heard that this case, too, is handed down
in the Patimokkha, is included in the Patimokkha, and comes up for
recitation every half-month;" and if other bhikkhunis should know, "That
bhikkhuni has already sat through two or three recitations of the
Patimokkha, if not more," the bhikkhuni is not exempted for being ignorant.
Whatever the offense she has committed, she is to be dealt with in
accordance with the rule; and in addition, her deception is to be exposed:
"It is no gain for you, lady, it is ill-done, that when the Patimokkha is
being recited, you do not pay proper attention and take it to heart." Here
the deception is to be confessed.
152 [74]. Should any bhikkhuni, angered and displeased, give a blow to
(another) bhikkhuni, it is to be confessed.
153 [75]. Should any bhikkhuni, angered and displeased, raise her hand
against (another) bhikkhuni, it is to be confessed.
154 [76]. Should any bhikkhuni charge a bhikkhuni with an unfounded
sanghadisesa (offense), it is to be confessed.
155 [77]. Should any bhikkhuni purposefully provoke anxiety in (another)
bhikkhuni, (thinking,) "This way, even for just a moment, she will have no
peace" -- if doing it for just this reason and no other -- it is to be
confessed.
156 [78]. Should any bhikkhuni stand eavesdropping on bhikkhunis when they
are arguing, quarreling, and disputing, thinking, "I will overhear what they
say" -- if doing it for just this reason and no other -- it is to be
confessed.
Part Sixteen: The In-accordance -with-the-Rule Chapter
157 [79]. Should any bhikkhuni, having given consent (by proxy) to a formal
act carried out in accordance with the rule, later complain (about the act),
it is to be confessed.
158 [80]. Should any bhikkhuni, when deliberation is being carried on in the
Community, get up from her seat and leave without having given consent, it
is to be confessed.
159 [81]. Should any bhikkhuni, (acting as part of) a Community in concord,
give robe-cloth (to an individual bhikkhuni) and later complain, "The
bhikkhunis apportion the Community's gains according to friendship," it is
to be confessed.
160 [82]. Should any bhikkhuni knowingly divert to an individual gains that
had been allocated for the Community, it is to be confessed.
161 [84]. Should any bhikkhuni pick up or have (someone) pick up a valuable
or what is considered a valuable, except within a monastery or within a
dwelling, it is to be confessed. But when a bhikkhuni has picked up or had
(someone) pick up a valuable or what is considered a valuable (left) in a
monastery or in a dwelling, she is to keep it, (thinking,) "Whoever it
belongs to will (come and) fetch it." This is the proper course here.
162 [86]. Should any bhikkhuni have a needle case made of bone, ivory, or
horn, it is to be broken and confessed.
163 [87]. When a bhikkhuni is making a new bed or bench, it is to have legs
(at most) eight fingerbreadths long -- using Sugata fingerbreadths -- not
counting the lower edge of the frame. In excess of that it is to be cut down
and confessed.
164 [88]. Should any bhikkhuni have a bed or bench upholstered, it (the
upholstery) is to be torn off and confessed.
165 [90]. When a bhikkhuni is making a skin-eruption covering cloth, it is
to be made to the standard measurement. Here the standard is this: four
spans -- using the Sugata span -- in length, two spans in width. In excess
of that, it is to be cut down and confessed.
166 [92]. Should any bhikkhuni have a robe made the size of the Sugata robe
or larger, it is to be cut down and confessed. Here, the size of the Sugata
robe is this: nine spans -- using the Sugata span -- in length, six spans in
width. This is the size of the Sugata's Sugata robe.
----------------------------------------------------------------------------
----
Patidesaniya
1. Should any bhikkhuni, not being ill, ask for ghee and consume it, she is
to acknowledge it: "Lady, I have committed a blameworthy, unsuitable act
that ought to be acknowledged. I acknowledge it." [Bhikkhus' Pacittiya 39]
2-8. Should any bhikkhuni, not being ill, ask for oil... honey...
sugar/molasses... fish... meat... milk... curds and consume it, she is to
acknowledge it: "Lady, I have committed a blameworthy, unsuitable act that
ought to be acknowledged. I acknowledge it." [Bhikkhus' Pacittiya 39]
----------------------------------------------------------------------------
----
Sekhiya
Part One: The 26 Dealing with Proper Behavior
1. {2} I will wear the lower robe {upper robe} wrapped around (me): a
training to be observed.
3. {4} I will go {sit} well-covered in inhabited areas: a training to be
observed.
5. {6} I will go {sit} well-restrained in inhabited areas: a training to be
observed.
7. {8} I will go {sit} with eyes lowered in inhabited areas: a training to
be observed.
9. {10} I will not go {sit} with robes hitched up in inhabited areas: a
training to be observed.
11. {12} I will not go {sit} laughing loudly in inhabited areas: a training
to be observed.
13. {14} I will go {sit} (speaking) with a lowered voice in inhabited areas:
a training to be observed.
15. {16} I will not go {sit} swinging the body in inhabited areas: a
training to be observed.
17. {18} I will not go {sit} swinging the arms in inhabited areas: a
training to be observed.
19. {20} I will not go {sit} swinging the head in inhabited areas: a
training to be observed.
21. {22} I will not go {sit} with arms akimbo in inhabited areas: a training
to be observed.
23. {24} I will not go {sit} with my head covered in inhabited areas: a
training to be observed.
25. I will not go tiptoeing or walking just on the heels in inhabited areas:
a training to be observed.
26. I will not sit holding up the knees in inhabited areas: a training to be
observed.
Two: The 30 Dealing with Food
27. I will receive alms food appreciatively: a training to be observed.
28. I will receive alms food with attention focused on the bowl: a training
to be observed.
29. I will receive alms food with bean curry in proper proportion: a
training to be observed.
30. I will receive alms food level with the edge (of the bowl): a training
to be observed.
31. I will eat alms food appreciatively: a training to be observed.
32. I will eat alms food with attention focused on the bowl: a training to
be observed.
33. I will eat alms food methodically: a training to be observed.
34. I will eat alms food with bean curry in proper proportion: a training to
be observed.
35. I will not eat alms food taking mouthfuls from a heap: a training to be
observed.
36. I will not hide bean curry and foods with rice out of a desire to get
more: a training to be observed.
37. Not being ill, I will not eat rice or bean curry that I have requested
for my own sake: a training to be observed.
38. I will not look at another's bowl intent on finding fault: a training to
be observed.
39. I will not take an extra-large mouthful: a training to be observed.
40. I will make a rounded mouthful: a training to be observed.
41. I will not open the mouth when the mouthful has yet to be brought to it:
a training to be observed.
42. I will not put the whole hand into the mouth while eating: a training to
be observed.
43. I will not speak with the mouth full of food: a training to be observed.
44. I will not eat from lifted balls of food: a training to be observed.
45. I will not eat nibbling at mouthfuls of food: a training to be observed.
46. I will not eat stuffing out the cheeks: a training to be observed.
47. I will not eat shaking (food off) the hand: a training to be observed.
48. I will not eat scattering rice about: a training to be observed.
49. I will not eat sticking out the tongue: a training to be observed.
50. I will not eat smacking the lips: a training to be observed.
51. I will not eat making a slurping noise: a training to be observed.
52. I will not eat licking the hands: a training to be observed.
53. I will not eat licking the bowl: a training to be observed.
54. I will not eat licking the lips: a training to be observed.
55. I will not accept a water vessel with a hand soiled by food: a training
to be observed.
56. I will not, in an inhabited area, throw away bowl-rinsing water that has
grains of rice in it: a training to be observed.
Three: The 16 Dealing with Teaching Dhamma
57. I will not teach Dhamma to a person with an umbrella in her hand and who
is not ill: a training to be observed.
58. I will not teach Dhamma to a person with a staff in her hand and who is
not ill: a training to be observed.
59. I will not teach Dhamma to a person with a knife in her hand and who is
not ill: a training to be observed.
60. I will not teach Dhamma to a person with a weapon in her hand and who is
not ill: a training to be observed.
61. {62} I will not teach Dhamma to a person wearing non-leather {leather}
footwear who is not ill: a training to be observed.
63. I will not teach Dhamma to a person in a vehicle and who is not ill: a
training to be observed.
64. I will not teach Dhamma to a person lying down who is not ill: a
training to be observed.
65. I will not teach Dhamma to a person who sits holding up her knees and
who is not ill: a training to be observed.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a
training to be observed.
67. I will not teach Dhamma to a person whose head is covered (with a robe
or scarf) and who is not ill: a training to be observed.
68. Sitting on the ground, I will not teach Dhamma to a person sitting on a
seat who is not ill: a training to be observed.
69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a
high seat who is not ill: a training to be observed.
70. Standing, I will not teach Dhamma to a person sitting who is not ill: a
training to be observed.
71. Walking behind, I will not teach Dhamma to a person walking ahead who is
not ill: a training to be observed.
72. Walking beside a path, I will not teach Dhamma to a person walking on
the path and who is not ill: a training to be observed.
Four: The 3 Miscellaneous Rules
73. Not being ill, I will not defecate or urinate while standing: a training
to be observed.
74. Not being ill, I will not defecate, urinate, or spit on living crops: a
training to be observed.
75. Not being ill, I will not defecate, urinate, or spit in water: a
training to be observed.
----------------------------------------------------------------------------
----
Adhikarana-Samatha
1. A verdict "in the presence of" should be given. This means that the
formal act settling the issue must be carried out in the presence of the
Community, in the presence of the individuals, and in the presence of the
Dhamma and Vinaya.
2. A verdict of mindfulness may be given. This is the verdict of innocence
given in an accusation, based on the fact that the accused remembers fully
that she did not commit the offense in question.
3. A verdict of past insanity may be given. This is another verdict of
innocence given in an accusation, based on the fact that the accused was out
of her mind when she committed the offense in question and so is absolved of
any responsibility for it.
4. Acting in accordance with what is admitted. This refers to the ordinary
confession of offenses, where no formal interrogation is involved. The
confession is valid only if in accord with the facts, e.g., a bhikkhuni
actually commits a pacittiya offense and then confesses it as such, and not
as a stronger or lesser offense. If she were to confess it as a dukkata or a
sanghadisesa, that would be invalid.
5. Acting in accordance with the majority. This refers to cases in which
bhikkhunis are unable to settle a dispute unanimously, even after all the
proper procedures are followed, and -- in the words of the Canon -- are
"wounding one another with weapons of the tongue." In cases such as these,
decisions can be made by majority vote.
6. Acting in accordance with the accused's further misconduct. This refers
to cases where a bhikkhuni admits to having committed the offense in
question only after being formally interrogated about it. She is then to be
reproved for her actions, made to remember the offense and to confess it,
after which the Community carries out a formal act of "further misconduct"
against her as an added punishment for being so uncooperative as to require
the formal interrogation in the first place.
7. Covering over as with grass. This refers to situations in which both
sides of a dispute realize that, in the course of their dispute, they have
done much that is unworthy of a contemplative. If they were to deal with one
another for their offenses, the only result would be greater divisiveness.
Thus if both sides agree, all the bhikkhunis gather in one place. (According
to the Commentary, this means that all bhikkhunis in the sima must attend.
No one should send her consent, and even sick bhikkhunis must go.) A motion
is made to the entire group that this procedure will be followed. One member
of each side then makes a formal motion to the members of her faction that
she will make a confession for them. When both sides are ready, the
representative of each side addresses the entire group and makes the blanket
confession, using the form of a motion and one announcement
(natti-dutiya-kamma).
----------------------------------------------------------------------------
----
Revised: Wed 9 April 2003 ;
http://www.accesstoinsight.org/canon/vinaya/bhikkhuni-pati.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I want to be reborn as a Bhikkhuni in the Brahma
world but I dont practice this at all.
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

Re: (Repeated practice?) The seven qualities of awakening
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 XLVI.1 - Himavanta Sutta - The Himalayas (On the Factors for
Awakening)
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
"Monks, it is in dependence on the Himalayas, the king of mountains, that
serpents (nagas) grow in body and gain in strength. Having grown in body and
gained strength there, they descend to the small lakes. Having descended to
the small lakes, they descend to the large lakes... the small rivers... the
large rivers... to the great ocean. There they attain greatness & prosperity
in terms of the body.
"In the same way, it is in dependence on virtue, established on virtue,
having developed & pursued the seven factors of Awakening, that a monk
attains to greatness & prosperity in terms of mental qualities. And how is
it that a monk -- in dependence on virtue, established on virtue, having
developed & pursued the seven factors for Awakening -- attains to greatness
& prosperity in terms of mental qualities?
"There is the case where a monk develops mindfulness as a factor for
Awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in relinquishment. He develops analysis of qualities as
a factor for Awakening...persistence as a factor for Awakening...rapture as
a factor for Awakening...serenity as a factor for Awakening...concentration
as a factor for Awakening...equanimity as a factor for Awakening dependent
on seclusion, dependent on dispassion, dependent on cessation, resulting in
relinquishment. This is how a monk -- in dependence on virtue, established
on virtue, having developed & pursued the seven factors for Awakening --
attains to greatness & prosperity in terms of mental qualities."
----------------------------------------------------------------------------
----
Revised: Wed 6 February 2002 ;
http://www.accesstoinsight.org/canon/samyutta/sn46-001.html
Samyutta Nikaya XLVI.51 - Ahara Sutta - Food (for the Factors for Awakening)
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
"Monks, I will teach you the feeding & starving of the five hindrances & of
the seven factors for Awakening. Listen & pay close attention. I will
speak...
(Feeding the Hindrances)
"And what is the food for the arising of unarisen sensual desire, or for the
growth & increase of sensual desire once it has arisen? There is the theme
of beauty. To foster inappropriate attention to it: This is the food for the
arising of unarisen sensual desire, or for the growth & increase of sensual
desire once it has arisen.
"And what is the food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the theme of
resistance. To foster inappropriate attention to it: This is the food for
the arising of unarisen ill will, or for the growth & increase of ill will
once it has arisen.
"And what is the food for the arising of unarisen sloth & drowsiness, or for
the growth & increase of sloth & drowsiness once it has arisen? There are
boredom, weariness, yawning, drowsiness after a meal, & sluggishness of
awareness. To foster inappropriate attention to them: This is the food for
the arising of unarisen sloth & drowsiness, or for the growth & increase of
sloth & drowsiness once it has arisen.
"And what is the food for the arising of unarisen restlessness & anxiety, or
for the growth & increase of restlessness & anxiety once it has arisen?
There is non-stillness of awareness. To foster inappropriate attention to
that: This is the food for the arising of unarisen restlessness & anxiety,
or for the growth & increase of restlessness & anxiety once it has arisen.
"And what is the food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen? There are phenomena
that act as a foothold for uncertainty. To foster inappropriate attention to
them: This is the food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen.
(Feeding the Factors for Awakening)
"Now, what is the food for the arising of unarisen mindfulness as a factor
for Awakening, or for the growth & increase of mindfulness as a factor for
Awakening once it has arisen? There are mental qualities that act as a
foothold for mindfulness as a factor for Awakening [well-purified virtue &
views made straight]. To foster appropriate attention to them: This is the
food for the arising of unarisen mindfulness as a factor for Awakening, or
for the growth & increase of mindfulness as a factor for Awakening once it
has arisen.
"And what is the food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of
qualities... once it has arisen? There are mental qualities that are
skillful & unskillful, blameworthy & blameless, gross & refined, siding with
darkness & with light. To foster appropriate attention to them: This is the
food for the arising of unarisen analysis of qualities as a factor for
Awakening, or for the growth & increase of analysis of qualities... once it
has arisen.
"And what is the food for the arising of unarisen persistence as a factor
for Awakening, or for the growth & increase of persistence... once it has
arisen? There is the potential for effort, the potential for exertion, the
potential for striving. To foster appropriate attention to them: This is the
food for the arising of unarisen persistence as a factor for Awakening, or
for the growth & increase of persistence... once it has arisen.
"And what is the food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture... once it has arisen?
There are mental qualities that act as a foothold for rapture as a factor
for Awakening. To foster appropriate attention to them: This is the food for
the arising of unarisen rapture as a factor for Awakening, or for the growth
& increase of rapture... once it has arisen.
"And what is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen?
There is physical serenity & there is mental serenity. To foster appropriate
attention to them: This is the food for the arising of unarisen serenity as
a factor for Awakening, or for the growth & increase of serenity... once it
has arisen.
"And what is the food for the arising of unarisen concentration as a factor
for Awakening, or for the growth & increase of concentration... once it has
arisen? There are themes for calm, themes for non-distraction [these are the
four frames of reference]. To foster appropriate attention to them: This is
the food for the arising of unarisen concentration as a factor for
Awakening, or for the growth & increase of concentration... once it has
arisen.
"And what is the food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity... once it has arisen?
There are mental qualities that act as a foothold for equanimity as a factor
for Awakening. To foster appropriate attention to them: This is the food for
the arising of unarisen equanimity as a factor for Awakening, or for the
growth & increase of equanimity as a factor for Awakening once it has
arisen.
(Starving the Hindrances)
"Now, what is lack of food for the arising of unarisen sensual desire, or
for the growth & increase of sensual desire once it has arisen? There is the
theme of unattractiveness. To foster appropriate attention to it: This is
lack of food for the arising of unarisen sensual desire, or for the growth &
increase of sensual desire once it has arisen.
"And what is lack of food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the release of
the mind [through good will, compassion, appreciation, or equanimity]. To
foster appropriate attention to that: This is lack of food for the arising
of unarisen ill will, or for the growth & increase of ill will once it has
arisen.
"And what is lack of food for the arising of unarisen sloth & drowsiness, or
for the growth & increase of sloth & drowsiness once it has arisen? There is
the potential for effort, the potential for exertion, the potential for
striving. To foster appropriate attention to them: This is lack of food for
the arising of unarisen sloth & drowsiness, or for the growth & increase of
sloth & drowsiness once it has arisen.
"And what is lack of food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety once it has
arisen? There is stillness of awareness. To foster appropriate attention to
that: This is lack of food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety once it has
arisen.
"And what is lack of food for the arising of unarisen uncertainty, or for
the growth & increase of uncertainty once it has arisen? There are mental
qualities that are skillful & unskillful, blameworthy & blameless, gross &
refined, siding with darkness & with light. To foster appropriate attention
to them: This is lack of food for the arising of unarisen uncertainty, or
for the growth & increase of uncertainty once it has arisen.
(Starving the Factors for Awakening)
"Now, what is lack of food for the arising of unarisen mindfulness as a
factor for Awakening, or for the growth & increase of mindfulness as a
factor for Awakening once it has arisen? There are mental qualities that act
as a foothold for mindfulness as a factor for Awakening. Not fostering
attention to them: This is lack of food for the arising of unarisen
mindfulness as a factor for Awakening, or for the growth & increase of
mindfulness as a factor for Awakening once it has arisen.
"And what is lack of food for the arising of unarisen analysis of qualities
as a factor for Awakening, or for the growth & increase of analysis of
qualities... once it has arisen? There are mental qualities that are
skillful & unskillful, blameworthy & blameless, gross & refined, siding with
darkness & with light. Not fostering attention to them: This is lack of food
for the arising of unarisen analysis of qualities as a factor for Awakening,
or for the growth & increase of analysis of qualities... once it has arisen.
"And what is lack of food for the arising of unarisen persistence as a
factor for Awakening, or for the growth & increase of persistence... once it
has arisen? There is the potential for effort, the potential for exertion,
the potential for striving. Not fostering attention to them: This is lack of
food for the arising of unarisen persistence as a factor for Awakening, or
for the growth & increase of persistence... once it has arisen.
"And what is lack of food for the arising of unarisen rapture as a factor
for Awakening, or for the growth & increase of rapture... once it has
arisen? There are mental qualities that act as a foothold for rapture as a
factor for Awakening. Not fostering attention to them: This is lack of food
for the arising of unarisen rapture as a factor for Awakening, or for the
growth & increase of rapture... once it has arisen.
"And what is lack of food for the arising of unarisen serenity as a factor
for Awakening, or for the growth & increase of serenity... once it has
arisen? There is physical serenity & there is mental serenity. Not fostering
attention to them: This is lack of food for the arising of unarisen serenity
as a factor for Awakening, or for the growth & increase of serenity... once
it has arisen.
"And what is lack of food for the arising of unarisen concentration as a
factor for Awakening, or for the growth & increase of concentration... once
it has arisen? There are the themes for concentration, themes for
non-confusion. Not fostering attention to them: This is lack of food for the
arising of unarisen concentration as a factor for Awakening, or for the
growth & increase of concentration... once it has arisen.
"And what is lack of food for the arising of unarisen equanimity as a factor
for Awakening, or for the growth & increase of equanimity as a factor for
Awakening once it has arisen? There are mental qualities that act as a
foothold for equanimity as a factor for Awakening. Not fostering attention
to them: This is lack of food for the arising of unarisen equanimity as a
factor for Awakening, or for the growth & increase of equanimity as a factor
for Awakening once it has arisen."
----------------------------------------------------------------------------
---
See also: AN V.51
----------------------------------------------------------------------------
----
Revised: Sat 25 January 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn46-051.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Mata
Blessed Be everyone
Merry part and perhaps ...
Merry meet again.

Re : mindfulness and the hindrances
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 IX.64 - Nivarana Sutta - Hindrances
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
"Monks, there are these five hindrances. Which five? Sensual desire as a
hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance,
restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These
are the five hindrances.
"To abandon these five hindrances, one should develop the four frames of
reference. Which four? There is the case where a monk remains focused on the
body in & of itself -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves ... mind in & of itself ... mental qualities in & of
themselves -- ardent, alert, & mindful -- putting aside greed & distress
with reference to the world. To abandon the five hindrances, one should
develop these four frames of reference."
----------------------------------------------------------------------------
----
Revised: Thu 8 May 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an09-064.html
Majjhima Nikaya 118 - Anapanasati Sutta - Mindfulness of Breathing
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying at Savatthi in
the Eastern Monastery, the palace of Migara's mother, together with many
well-known elder disciples -- with Ven. Sariputta, Ven. Maha Moggallana,
Ven. Maha Kassapa, Ven. Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina,
Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder
disciples. On that occasion the elder monks were teaching & instructing.
Some elder monks were teaching & instructing ten monks, some were teaching &
instructing twenty monks, some were teaching & instructing thirty monks,
some were teaching & instructing forty monks. The new monks, being taught &
instructed by the elder monks, were discerning grand, successive
distinctions.
Now on that occasion -- the Uposatha day of the fifteenth, the full-moon
night of the Pavarana ceremony -- the Blessed One was seated in the open air
surrounded by the community of monks. Surveying the silent community of
monks, he addressed them:
"Monks, I am content with this practice. I am content at heart with this
practice. So arouse even more intense persistence for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of
the as-yet-unrealized. I will remain right here at Savatthi [for another
month] through the 'White water-lily' month, the fourth month of the rains."
The monks in the countryside heard, "The Blessed One, they say, will remain
right there at Savatthi through the White water-lily month, the fourth month
of the rains." So they left for Savatthi to see the Blessed One.
Then the elder monks taught & instructed even more intensely. Some elder
monks were teaching & instructing ten monks, some were teaching &
instructing twenty monks, some were teaching & instructing thirty monks,
some were teaching & instructing forty monks. The new monks, being taught &
instructed by the elder monks, were discerning grand, successive
distinctions.
Now on that occasion -- the Uposatha day of the fifteenth, the full-moon
night of the White water-lily month, the fourth month of the rains -- the
Blessed One was seated in the open air surrounded by the community of monks.
Surveying the silent community of monks, he addressed them:
"Monks, this assembly is free from idle chatter, devoid of idle chatter, and
is established on pure heartwood: such is this community of monks, such is
this assembly. The sort of assembly that is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, an incomparable field
of merit for the world: such is this community of monks, such is this
assembly. The sort of assembly to which a small gift, when given, becomes
great, and a great gift greater: such is this community of monks, such is
this assembly. The sort of assembly that it is rare to see in the world:
such is this community of monks, such is this assembly -- the sort of
assembly that it would be worth traveling for leagues, taking along
provisions, in order to see.
"In this community of monks there are monks who are Arahants, whose mental
effluents are ended, who have reached fulfillment, done the task, laid down
the burden, attained the true goal, totally destroyed the fetter of
becoming, and who are released through right gnosis: such are the monks in
this community of monks.
"In this community of monks there are monks who, with the total ending of
the first five fetters, are due to be reborn [in the Pure Abodes], there to
be totally unbound, never again to return from that world: such are the
monks in this community of monks.
"In this community of monks there are monks who, with the total ending of
[the first] three fetters, and with the attenuation of passion, aversion, &
delusion, are once-returners, who -- on returning only one more time to this
world -- will make an ending to stress: such are the monks in this community
of monks.
"In this community of monks there are monks who, with the total ending of
[the first] three fetters, are stream-winners, steadfast, never again
destined for states of woe, headed for self-awakening: such are the monks in
this community of monks.
"In this community of monks there are monks who remain devoted to the
development of the four frames of reference... the four right exertions...
the four bases of power... the five faculties... the five strengths... the
seven factors for Awakening... the noble eightfold path: such are the monks
in this community of monks.
"In this community of monks there are monks who remain devoted to the
development of good will... compassion... appreciation... equanimity...[the
perception of the] foulness [of the body]... the perception of inconstancy:
such are the monks in this community of monks.
"In this community of monks there are monks who remain devoted to
mindfulness of in-&-out breathing.
"Mindfulness of in-&-out breathing, when developed & pursued, is of great
fruit, of great benefit. Mindfulness of in-&-out breathing, when developed &
pursued, brings the four frames of reference to their culmination. The four
frames of reference, when developed & pursued, bring the seven factors for
Awakening to their culmination. The seven factors for Awakening, when
developed & pursued, bring clear knowing & release to their culmination.
(Mindfulness of In-&-Out Breathing)
"Now how is mindfulness of in-&-out breathing developed & pursued so as to
bring the four frames of reference to their culmination?
"There is the case where a monk, having gone to the wilderness, to the shade
of a tree, or to an empty building, sits down folding his legs crosswise,
holding his body erect, and setting mindfulness to the fore. Always mindful,
he breathes in; mindful he breathes out.
"[1] Breathing in long, he discerns that he is breathing in long; or
breathing out long, he discerns that he is breathing out long. [2] Or
breathing in short, he discerns that he is breathing in short; or breathing
out short, he discerns that he is breathing out short. [3] He trains himself
to breathe in sensitive to the entire body, and to breathe out sensitive to
the entire body. [4] He trains himself to breathe in calming bodily
fabrication (the breath), and to breathe out calming bodily fabrication.
"[5] He trains himself to breathe in sensitive to rapture, and to breathe
out sensitive to rapture. [6] He trains himself to breathe in sensitive to
pleasure, and to breathe out sensitive to pleasure. [7] He trains himself to
breathe in sensitive to mental fabrication (feeling & perception), and to
breathe out sensitive to mental fabrication. [8] He trains himself to
breathe in calming mental fabrication, and to breathe out calming mental
fabrication.
"[9] He trains himself to breathe in sensitive to the mind, and to breathe
out sensitive to the mind. [10] He trains himself to breathe in satisfying
the mind, and to breathe out satisfying the mind. [11] He trains himself to
breathe in steadying the mind, and to breathe out steadying the mind. [12]
He trains himself to breathe in releasing the mind, and to breathe out
releasing the mind.
"[13] He trains himself to breathe in focusing on inconstancy, and to
breathe out focusing on inconstancy. [14] He trains himself to breathe in
focusing on dispassion [literally, fading], and to breathe out focusing on
dispassion. [15] He trains himself to breathe in focusing on cessation, and
to breathe out focusing on cessation. [16] He trains himself to breathe in
focusing on relinquishment, and to breathe out focusing on relinquishment.
(The Four Frames of Reference)
"[1] Now, on whatever occasion a monk breathing in long discerns that he is
breathing in long; or breathing out long, discerns that he is breathing out
long; or breathing in short, discerns that he is breathing in short; or
breathing out short, discerns that he is breathing out short; trains himself
to breathe in... &... out sensitive to the entire body; trains himself to
breathe in... &... out calming bodily fabrication: On that occasion the monk
remains focused on the body in & of itself -- ardent, alert, & mindful --
subduing greed & distress with reference to the world. I tell you, monks,
that this -- the in-&-out breath -- is classed as a body among bodies, which
is why the monk on that occasion remains focused on the body in & of
itself -- ardent, alert, & mindful -- putting aside greed & distress with
reference to the world.
"[2] On whatever occasion a monk trains himself to breathe in... &... out
sensitive to rapture; trains himself to breathe in... &... out sensitive to
pleasure; trains himself to breathe in... &... out sensitive to mental
fabrication; trains himself to breathe in... &... out calming mental
fabrication: On that occasion the monk remains focused on feelings in & of
themselves -- ardent, alert, & mindful -- subduing greed & distress with
reference to the world. I tell you, monks, that this -- close attention to
in-&-out breaths -- is classed as a feeling among feelings, which is why the
monk on that occasion remains focused on feelings in & of themselves --
ardent, alert, & mindful -- putting aside greed & distress with reference to
the world.
"[3] On whatever occasion a monk trains himself to breathe in... &... out
sensitive to the mind; trains himself to breathe in... &... out satisfying
the mind; trains himself to breathe in... &... out steadying the mind;
trains himself to breathe in... &... out releasing the mind: On that
occasion the monk remains focused on the mind in & of itself -- ardent,
alert, & mindful -- subduing greed & distress with reference to the world. I
don't say that there is mindfulness of in-&-out breathing in one of confused
mindfulness and no alertness, which is why the monk on that occasion remains
focused on the mind in & of itself -- ardent, alert, & mindful -- putting
aside greed & distress with reference to the world.
"[4] On whatever occasion a monk trains himself to breathe in... &... out
focusing on inconstancy; trains himself to breathe in... &... out focusing
on dispassion; trains himself to breathe in... &... out focusing on
cessation; trains himself to breathe in... &... out focusing on
relinquishment: On that occasion the monk remains focused on mental
qualities in & of themselves -- ardent, alert, & mindful -- subduing greed &
distress with reference to the world. He who sees clearly with discernment
the abandoning of greed & distress is one who oversees with equanimity,
which is why the monk on that occasion remains focused on mental qualities
in & of themselves -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world.
"This is how mindfulness of in-&-out breathing is developed & pursued so as
to bring the four frames of reference to their culmination.
(The Seven Factors for Awakening)
"And how are the four frames of reference developed & pursued so as to bring
the seven factors for Awakening to their culmination?
"[1] On whatever occasion the monk remains focused on the body in & of
itself -- ardent, alert, & mindful -- putting aside greed & distress with
reference to the world, on that occasion his mindfulness is steady & without
lapse. When his mindfulness is steady & without lapse, then mindfulness as a
factor for Awakening becomes aroused. He develops it, and for him it goes to
the culmination of its development.
"[2] Remaining mindful in this way, he examines, analyzes, & comes to a
comprehension of that quality with discernment. When he remains mindful in
this way, examining, analyzing, & coming to a comprehension of that quality
with discernment, then analysis of qualities as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the culmination of
its development.
"[3] In one who examines, analyzes, & comes to a comprehension of that
quality with discernment, unflagging persistence is aroused. When unflagging
persistence is aroused in one who examines, analyzes, & comes to a
comprehension of that quality with discernment, then persistence as a factor
for Awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development.
"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises.
When a rapture not-of-the-flesh arises in one whose persistence is aroused,
then rapture as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
"[5] For one who is enraptured, the body grows calm and the mind grows calm.
When the body & mind of an enraptured monk grow calm, then serenity as a
factor for Awakening becomes aroused. He develops it, and for him it goes to
the culmination of its development.
"[6] For one who is at ease -- his body calmed -- the mind becomes
concentrated. When the mind of one who is at ease -- his body calmed --
becomes concentrated, then concentration as a factor for Awakening becomes
aroused. He develops it, and for him it goes to the culmination of its
development.
"[7] He oversees the mind thus concentrated with equanimity. When he
oversees the mind thus concentrated with equanimity, equanimity as a factor
for Awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development.
[Similarly with the other three frames of reference: feelings, mind, &
mental qualities.]
"This is how the four frames of reference are developed & pursued so as to
bring the seven factors for Awakening to their culmination.
(Clear Knowing & Release)
"And how are the seven factors for Awakening developed & pursued so as to
bring clear knowing & release to their culmination? There is the case where
a monk develops mindfulness as a factor for Awakening dependent on
seclusion... dispassion... cessation, resulting in relinquishment. He
develops analysis of qualities as a factor for Awakening... persistence as a
factor for Awakening... rapture as a factor for Awakening... serenity as a
factor for Awakening... concentration as a factor for Awakening...
equanimity as a factor for Awakening dependent on seclusion... dispassion...
cessation, resulting in relinquishment.
"This is how the seven factors for Awakening, when developed & pursued,
bring clear knowing & release to their culmination."
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words.
----------------------------------------------------------------------------
----
Revised: Sat 5 July 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn118.html
Well as a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Mata
Blessed Be everyone
Merry part and perhaps
Merry meet again...

Re : Mindfulness in relation to the four noble truths
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.
Digha Nikaya 22
Maha-satipatthana Sutta
The Great Frames of Reference
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying in the Kuru
country. Now there is a town of the Kurus called Kammasadhamma. There the
Blessed One addressed the monks, "Monks."
"Lord," the monks replied.
The Blessed One said this: "This is the direct path for the purification of
beings, for the overcoming of sorrow & lamentation, for the disappearance of
pain & distress, for the attainment of the right method, & for the
realization of Unbinding -- in other words, the four frames of reference.
Which four?
"There is the case where a monk remains focused on the body in & of
itself -- ardent, alert, & mindful -- putting aside greed & distress with
reference to the world. He remains focused on feelings... mind... mental
qualities in & of themselves -- ardent, alert, & mindful -- putting aside
greed & distress with reference to the world.
(A. Body)
"And how does a monk remain focused on the body in & of itself?
[1] "There is the case where a monk -- having gone to the wilderness, to the
shade of a tree, or to an empty building -- sits down folding his legs
crosswise, holding his body erect and setting mindfulness to the fore [lit:
the front of the chest]. Always mindful, he breathes in; mindful he breathes
out.
"Breathing in long, he discerns that he is breathing in long; or breathing
out long, he discerns that he is breathing out long. Or breathing in short,
he discerns that he is breathing in short; or breathing out short, he
discerns that he is breathing out short. He trains himself to breathe in
sensitive to the entire body and to breathe out sensitive to the entire
body. He trains himself to breathe in calming bodily fabrication and to
breathe out calming bodily fabrication. Just as a skilled turner or his
apprentice, when making a long turn, discerns that he is making a long turn,
or when making a short turn discerns that he is making a short turn; in the
same way the monk, when breathing in long, discerns that he is breathing in
long; or breathing out short, he discerns that he is breathing out short...
He trains himself to breathe in calming bodily fabrication, and to breathe
out calming bodily fabrication.
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on
the body in & of itself. Or he remains focused on the phenomenon of
origination with regard to the body, on the phenomenon of passing away with
regard to the body, or on the phenomenon of origination & passing away with
regard to the body. Or his mindfulness that 'There is a body' is maintained
to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the body in & of itself.
[2] "Furthermore, when walking, the monk discerns that he is walking. When
standing, he discerns that he is standing. When sitting, he discerns that he
is sitting. When lying down, he discerns that he is lying down. Or however
his body is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in & of itself.
[3] "Furthermore, when going forward & returning, he makes himself fully
alert; when looking toward & looking away... when bending & extending his
limbs... when carrying his outer cloak, his upper robe & his bowl... when
eating, drinking, chewing, & savoring... when urinating & defecating... when
walking, standing, sitting, falling asleep, waking up, talking, & remaining
silent, he makes himself fully alert.
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in & of itself.
[4] "Furthermore... just as if a sack with openings at both ends were full
of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame
seeds, husked rice -- and a man with good eyesight, pouring it out, were to
reflect, 'This is wheat. This is rice. These are mung beans. These are
kidney beans. These are sesame seeds. This is husked rice,' in the same way,
monks, a monk reflects on this very body from the soles of the feet on up,
from the crown of the head on down, surrounded by skin and full of various
kinds of unclean things: 'In this body there are head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, large intestines, small intestines, gorge,
feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus,
fluid in the joints, urine.'
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in & of itself.
[5] "Furthermore... just as a skilled butcher or his apprentice, having
killed a cow, would sit at a crossroads cutting it up into pieces, the monk
contemplates this very body -- however it stands, however it is disposed --
in terms of properties: 'In this body there is the earth property, the
liquid property, the fire property, & the wind property.'
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a
monk remains focused on the body in & of itself.
[6] "Furthermore, as if he were to see a corpse cast away in a charnel
ground -- one day, two days, three days dead -- bloated, livid, & festering,
he applies it to this very body, 'This body, too: Such is its nature, such
is its future, such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground,
picked at by crows, vultures, & hawks, by dogs, hyenas, & various other
creatures... a skeleton smeared with flesh & blood, connected with
tendons... a fleshless skeleton smeared with blood, connected with
tendons... a skeleton without flesh or blood, connected with tendons...
bones detached from their tendons, scattered in all directions -- here a
hand bone, there a foot bone, here a shin bone, there a thigh bone, here a
hip bone, there a back bone, here a rib, there a chest bone, here a shoulder
bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the
bones whitened, somewhat like the color of shells... piled up, more than a
year old... decomposed into a powder: He applies it to this very body, 'This
body, too: Such is its nature, such is its future, such its unavoidable
fate.'
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on
the body in & of itself. Or he remains focused on the phenomenon of
origination with regard to the body, on the phenomenon of passing away with
regard to the body, or on the phenomenon of origination & passing away with
regard to the body. Or his mindfulness that 'There is a body' is maintained
to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the body in & of itself.
(B. Feelings)
"And how does a monk remain focused on feelings in & of themselves? There is
the case where a monk, when feeling a painful feeling, discerns that he is
feeling a painful feeling. When feeling a pleasant feeling, he discerns that
he is feeling a pleasant feeling. When feeling a
neither-painful-nor-pleasant feeling, he discerns that he is feeling a
neither-painful-nor-pleasant feeling.
"When feeling a painful feeling of the flesh, he discerns that he is feeling
a painful feeling of the flesh. When feeling a painful feeling not of the
flesh, he discerns that he is feeling a painful feeling not of the flesh.
When feeling a pleasant feeling of the flesh, he discerns that he is feeling
a pleasant feeling of the flesh. When feeling a pleasant feeling not of the
flesh, he discerns that he is feeling a pleasant feeling not of the flesh.
When feeling a neither-painful-nor-pleasant feeling of the flesh, he
discerns that he is feeling a neither-painful-nor-pleasant feeling of the
flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh,
he discerns that he is feeling a neither-painful-nor-pleasant feeling not of
the flesh.
"In this way he remains focused internally on feelings in & of themselves,
or externally on feelings in & of themselves, or both internally &
externally on feelings in & of themselves. Or he remains focused on the
phenomenon of origination with regard to feelings, on the phenomenon of
passing away with regard to feelings, or on the phenomenon of origination &
passing away with regard to feelings. Or his mindfulness that 'There are
feelings' is maintained to the extent of knowledge & remembrance. And he
remains independent, unsustained by (not clinging to) anything in the world.
This is how a monk remains focused on feelings in & of themselves.
(C. Mind)
"And how does a monk remain focused on the mind in & of itself? There is the
case where a monk, when the mind has passion, discerns that the mind has
passion. When the mind is without passion, he discerns that the mind is
without passion. When the mind has aversion, he discerns that the mind has
aversion. When the mind is without aversion, he discerns that the mind is
without aversion. When the mind has delusion, he discerns that the mind has
delusion. When the mind is without delusion, he discerns that the mind is
without delusion.
"When the mind is restricted, he discerns that the mind is restricted. When
the mind is scattered, he discerns that the mind is scattered. When the mind
is enlarged, he discerns that the mind is enlarged. When the mind is not
enlarged, he discerns that the mind is not enlarged. When the mind is
surpassed, he discerns that the mind is surpassed. When the mind is
unsurpassed, he discerns that the mind is unsurpassed. When the mind is
concentrated, he discerns that the mind is concentrated. When the mind is
not concentrated, he discerns that the mind is not concentrated. When the
mind is released, he discerns that the mind is released. When the mind is
not released, he discerns that the mind is not released.
"In this way he remains focused internally on the mind in & of itself, or
externally on the mind in & of itself, or both internally & externally on
the mind in & of itself. Or he remains focused on the phenomenon of
origination with regard to the mind, on the phenomenon of passing away with
regard to the mind, or on the phenomenon of origination & passing away with
regard to the mind. Or his mindfulness that 'There is a mind' is maintained
to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on the mind in & of itself.
(D. Mental Qualities)
"And how does a monk remain focused on mental qualities in & of themselves?
[1] "There is the case where a monk remains focused on mental qualities in &
of themselves with reference to the five hindrances. And how does a monk
remain focused on mental qualities in & of themselves with reference to the
five hindrances? There is the case where, there being sensual desire present
within, a monk discerns that 'There is sensual desire present within me.'
Or, there being no sensual desire present within, he discerns that 'There is
no sensual desire present within me.' He discerns how there is the arising
of unarisen sensual desire. And he discerns how there is the abandoning of
sensual desire once it has arisen. And he discerns how there is no further
appearance in the future of sensual desire that has been abandoned. (The
same formula is repeated for the remaining hindrances: ill will, sloth &
drowsiness, restlessness & anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he
remains focused on the phenomenon of origination with regard to mental
qualities, on the phenomenon of passing away with regard to mental
qualities, or on the phenomenon of origination & passing away with regard to
mental qualities. Or his mindfulness that 'There are mental qualities' is
maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world. This is
how a monk remains focused on mental qualities in & of themselves with
reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the five clinging-aggregates. And how does he
remain focused on mental qualities in & of themselves with reference to the
five clinging-aggregates? There is the case where a monk [discerns]: 'Such
is form, such its origination, such its disappearance. Such is feeling...
Such is perception... Such are fabrications... Such is consciousness, such
its origination, such its disappearance.'
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on mental qualities in & of themselves
with reference to the five clinging-aggregates.
[3] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the sixfold internal & external sense media.
And how does he remain focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media? There is the case
where he discerns the eye, he discerns forms, he discerns the fetter that
arises dependent on both. He discerns how there is the arising of an
unarisen fetter. And he discerns how there is the abandoning of a fetter
once it has arisen. And he discerns how there is no further appearance in
the future of a fetter that has been abandoned. (The same formula is
repeated for the remaining sense media: ear, nose, tongue, body, &
intellect.)
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world.
This is how a monk remains focused on mental qualities in & of themselves
with reference to the sixfold internal & external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening. And how does
he remain focused on mental qualities in & of themselves with reference to
the seven factors for Awakening? There is the case where, there being
mindfulness as a factor for Awakening present within, he discerns that
'Mindfulness as a factor for Awakening is present within me.' Or, there
being no mindfulness as a factor for Awakening present within, he discerns
that 'Mindfulness as a factor for Awakening is not present within me.' He
discerns how there is the arising of unarisen mindfulness as a factor for
Awakening. And he discerns how there is the culmination of the development
of mindfulness as a factor for Awakening once it has arisen. (The same
formula is repeated for the remaining factors for Awakening: analysis of
qualities, persistence, rapture, serenity, concentration, & equanimity.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally... unsustained by (not clinging to) anything in
the world. This is how a monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening.
[5] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the four noble truths. And how does he remain
focused on mental qualities in & of themselves with reference to the four
noble truths? There is the case where he discerns, as it is actually
present, that 'This is stress... This is the origination of stress... This
is the cessation of stress... This is the way leading to the cessation of
stress.'
[a] "Now what is the noble truth of stress? Birth is stress, aging is
stress, death is stressful; sorrow, lamentation, pain, distress, & despair
are stress; association with the unbeloved is stress; separation from the
loved is stress; not getting what is wanted is stress. In short, the five
clinging-aggregates are stress.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be,
coming-forth, appearance of aggregates, & acquisition of [sense] spheres of
the various beings in this or that group of beings, that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying,
wrinkling, decline of life-force, weakening of the faculties of the various
beings in this or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the aggregates,
casting off of the body, interruption in the life faculty of the various
beings in this or that group of beings, that is called death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow,
inward sadness of anyone suffering from misfortune, touched by a painful
thing, that is called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting, weeping,
wailing, lamentation of anyone suffering from misfortune, touched by a
painful thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily
discomfort, pain or discomfort born of bodily contact, that is called pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called
distress.
"And what is despair? Whatever despair, despondency, desperation of anyone
suffering from misfortune, touched by a painful thing, that is called
despair.
"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors,
or tactile sensations occur to one; or one has connection, contact,
relationship, interaction with those who wish one ill, who wish for one's
harm, who wish for one's discomfort, who wish one no security from the yoke.
This is called the stress of association with the unbeloved.
"And what is the stress of separation from the loved? There is the case
where desirable, pleasing, attractive sights, sounds, aromas, flavors, or
tactile sensations do not occur to one; or one has no connection, no
contact, no relationship, no interaction with those who wish one well, who
wish for one's benefit, who wish for one's comfort, who wish one security
from the yoke, nor with one's mother, father, brother, sister, friends,
companions, or relatives. This is called the stress of separation from the
loved.
"And what is the stress of not getting what is wanted? In beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth
not come to us.' But this is not be achieved by wishing. This is the stress
of not getting what one wants. In beings subject to aging... illness...
death... sorrow, lamentation, pain, distress, & despair, the wish arises,
'O, may we not be subject to aging... illness... death... sorrow,
lamentation, pain, distress, & despair, and may aging... illness... death...
sorrow, lamentation, pain, distress, & despair not come to us.' But this is
not be achieved by wishing. This is the stress of not getting what is
wanted.
"And what are the five clinging-aggregates that, in short, are stress? Form
as a clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate: These are called the five clinging-aggregates that, in
short, are stress.
"This is called the noble truth of stress.
[b] "And what is the noble truth of the origination of stress? The craving
that makes for further becoming -- accompanied by passion & delight,
relishing now here & now there -- i.e., craving for sensuality, craving for
becoming, craving for non-becoming.
"And where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever is endearing & alluring in terms of the world: that
is where this craving, when arising, arises. That is where, when dwelling,
it dwells.
"And what is endearing & alluring in terms of the world? The eye is
endearing & alluring in terms of the world. That is where this craving, when
arising, arises. That is where, when dwelling, it dwells.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness...
Tongue-consciousness... Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact...
Body-contact... Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born
of nose-contact... Feeling born of tongue-contact... Feeling born of
body-contact... Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of
ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for
ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving
for tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile
sensations... Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of
ideas is endearing & alluring in terms of the world. That is where this
craving, when arising, arises. That is where, when dwelling, it dwells.
"This is called the noble truth of the origination of stress.
[c] "And what is the noble truth of the cessation of stress? The
remainderless fading & cessation, renunciation, relinquishment, release, &
letting go of that very craving.
"And where, when being abandoned, is this craving abandoned? And where, when
ceasing, does it cease? Whatever is endearing & alluring in terms of the
world: that is where, when being abandoned, this craving is abandoned. That
is where, when ceasing, it ceases.
"And what is endearing & alluring in terms of the world? The eye is
endearing & alluring in terms of the world. That is where, when being
abandoned, this craving is abandoned. That is where, when ceasing, it
ceases.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness...
Tongue-consciousness... Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact...
Body-contact... Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born
of nose-contact... Feeling born of tongue-contact... Feeling born of
body-contact... Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of
ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for
ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving
for tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile
sensations... Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of
ideas is endearing & alluring in terms of the world. That is where, when
being abandoned, this craving is abandoned. That is where, when ceasing, it
ceases.
"This is called the noble truth of the cessation of stress.
[d] "And what is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"And what is right view? Knowledge with regard to stress, knowledge with
regard to the origination of stress, knowledge with regard to the cessation
of stress, knowledge with regard to the way of practice leading to the
cessation of stress: This is called right view.
"And what is right resolve? Aspiring to renunciation, to freedom from ill
will, to harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, from divisive speech, from
abusive speech, & from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing, &
from illicit sex. This is called right action.
"And what is right livelihood? There is the case where a disciple of the
noble ones, having abandoned dishonest livelihood, keeps his life going with
right livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds & exerts his intent for the sake of
the non-arising of evil, unskillful qualities that have not yet arisen...
for the sake of the abandoning of evil, unskillful qualities that have
arisen... for the sake of the arising of skillful qualities that have not
yet arisen... (and) for the maintenance, non-confusion, increase, plenitude,
development, & culmination of skillful qualities that have arisen: This is
called right effort.
"And what is right mindfulness? There is the case where a monk remains
focused on the body in & of itself -- ardent, alert, & mindful -- putting
aside greed & distress with reference to the world. He remains focused on
feelings in & of themselves... the mind in & of itself... mental qualities
in & of themselves -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk -- quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities --
enters & remains in the first jhana: rapture & pleasure born from
withdrawal, accompanied by directed thought & evaluation. With the stilling
of directed thought & evaluation, he enters & remains in the second jhana:
rapture & pleasure born of composure, unification of awareness free from
directed thought & evaluation -- internal assurance. With the fading of
rapture he remains in equanimity, mindful & alert, physically sensitive of
pleasure. He enters & remains in the third jhana, of which the Noble Ones
declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the
abandoning of pleasure & pain -- as with the earlier disappearance of
elation & distress -- he enters & remains in the fourth jhana: purity of
equanimity & mindfulness, neither pleasure nor pain. This is called right
concentration.
"This is called the noble truth of the path of practice leading to the
cessation of stress.
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he
remains focused on the phenomenon of origination with regard to mental
qualities, on the phenomenon of passing away with regard to mental
qualities, or on the phenomenon of origination & passing away with regard to
mental qualities. Or his mindfulness that 'There are mental qualities' is
maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world. This is
how a monk remains focused on mental qualities in & of themselves with
reference to the four noble truths...
(E. Conclusion)
"Now, if anyone would develop these four frames of reference in this way for
seven years, one of two fruits can be expected for him: either gnosis right
here & now, or -- if there be any remnant of clinging-sustenance --
non-return.
"Let alone seven years. If anyone would develop these four frames of
reference in this way for six years... five... four... three... two years...
one year... seven months... six months... five... four... three... two
months... one month... half a month, one of two fruits can be expected for
him: either gnosis right here & now, or -- if there be any remnant of
clinging-sustenance -- non-return.
"Let alone half a month. If anyone would develop these four frames of
reference in this way for seven days, one of two fruits can be expected for
him: either gnosis right here & now, or -- if there be any remnant of
clinging-sustenance -- non-return.
"'This is the direct path for the purification of beings, for the overcoming
of sorrow & lamentation, for the disappearance of pain & distress, for the
attainment of the right method, & for the realization of Unbinding -- in
other words, the four frames of reference.' Thus was it said, and in
reference to this was it said."
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words.
----------------------------------------------------------------------------
----
Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/digha/dn22.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in practicing all of this. I dont notice that I am going to die,
age get sick, or that it is important to notice that I grow apart from
others. I just seem to take it for granted and just seem to wait for better
times when I dont have to focus on it. But then again, I am not that good
with mindfullness.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Mata
Blessed be everyone
Merry part and perhaps
Merry meet again...

Re: all the fermentations
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 2 - Sabbasava Sutta - All the Fermentations
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying at Savatthi,
in Jeta's Grove, Anathapindika's monastery. There he addressed the monks:
"Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, the ending of the fermentations is for one who
knows & sees, I tell you, not for one who does not know & does not see. For
one who knows what & sees what? Appropriate attention & inappropriate
attention. When a monk attends inappropriately, unarisen fermentations
arise, and arisen fermentations increase. When a monk attends appropriately,
unarisen fermentations do not arise, and arisen fermentations are abandoned.
There are fermentations to be abandoned by seeing, those to be abandoned by
restraining, those to be abandoned by using, those to be abandoned by
tolerating, those to be abandoned by avoiding, those to be abandoned by
destroying, and those to be abandoned by developing.
"[1] And what are the fermentations to be abandoned by seeing? There is the
case 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 -- does not discern what ideas are fit for attention or what ideas
are unfit for attention. This being so, he does not attend to ideas fit for
attention and attends [instead] to ideas unfit for attention.
"And what are the ideas unfit for attention that he attends to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality arises in him, and the arisen fermentation of sensuality
increases; the unarisen fermentation of becoming arises in him, and arisen
fermentation of becoming increases; the unarisen fermentation of ignorance
arises in him, and the arisen fermentation of ignorance increases. These are
the ideas unfit for attention that he attends to.
"And what are the ideas fit for attention that he does not attend to?
Whatever ideas such that, when he attends to them, the unarisen fermentation
of sensuality does not arise in him, and the arisen fermentation of
sensuality is abandoned; the unarisen fermentation of becoming does not
arise in him, and arisen fermentation of becoming is abandoned; the unarisen
fermentation of ignorance does not arise in him, and the arisen fermentation
of ignorance is abandoned. These are the ideas fit for attention that he
does not attend to. Through his attending to ideas unfit for attention and
through his not attending to ideas fit for attention, both unarisen
fermentations arise in him, and arisen fermentations increase.
"This is how he attends inappropriately: 'Was I in the past? Was I not in
the past? What was I in the past? How was I in the past? Having been what,
what was I in the past? Shall I be in the future? Shall I not be in the
future? What shall I be in the future? How shall I be in the future? Having
been what, what shall I be in the future?' Or else he is inwardly perplexed
about the immediate present: 'Am I? Am I not? What am I? How am I? Where has
this being come from? Where is it bound?'
"As he attends inappropriately in this way, one of six kinds of view arises
in him: The view I have a self arises in him as true & established, or the
view I have no self ... or the view It is precisely by means of self that I
perceive self ... or the view It is precisely by means of self that I
perceive not-self ... or the view It is precisely by means of not-self that
I perceive self arises in him as true & established, or else he has a view
like this: This very self of mine -- the knower that is sensitive here &
there to the ripening of good & bad actions -- is the self of mine that is
constant, everlasting, eternal, not subject to change, and will stay just as
it is for eternity. This is called a thicket of views, a wilderness of
views, a contortion of views, a writhing of views, a fetter of views. Bound
by a fetter of views, the uninstructed run-of-the-mill person is not freed
from birth, aging, & death, from sorrow, lamentation, pain, distress, &
despair. He is not freed, I tell you, from suffering & stress.
"The well-instructed disciple of the noble ones -- who has regard for noble
ones, is well-versed & disciplined in their Dhamma; who has regard for men
of integrity, is well-versed & disciplined in their Dhamma -- discerns what
ideas are fit for attention and what ideas are unfit for attention. This
being so, he does not attend to ideas unfit for attention and attends
[instead] to ideas fit for attention.
"And what are the ideas unfit for attention that he does not attend to?
Whatever ideas such that, when he attends to them, the unarisen fermentation
of sensuality arises in him, and the arisen fermentation of sensuality
increases; the unarisen fermentation of becoming arises in him, and arisen
fermentation of becoming increases; the unarisen fermentation of ignorance
arises in him, and the arisen fermentation of ignorance increases. These are
the ideas unfit for attention that he does not attend to.
"And what are the ideas fit for attention that he does attend to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality does not arise in him, and the arisen fermentation of sensuality
is abandoned; the unarisen fermentation of becoming does not arise in him,
and the arisen fermentation of becoming is abandoned; the unarisen
fermentation of ignorance does not arise in him, and the arisen fermentation
of ignorance is abandoned. These are the ideas fit for attention that he
does attend to. Through his not attending to ideas unfit for attention and
through his attending to ideas fit for attention, unarisen fermentations do
not arise in him, and arisen fermentations are abandoned.
"He attends appropriately, This is stress... This is the origination of
stress... This is the cessation of stress... This is the way leading to the
cessation of stress. As he attends appropriately in this way, three fetters
are abandoned in him: identity-view, doubt, and grasping at precepts &
practices. These are called the fermentations to be abandoned by seeing.
"[2] And what are the fermentations to be abandoned by restraining? There is
the case where a monk, reflecting appropriately, dwells restrained with the
restraint of the eye-faculty. The fermentations, vexation, or fever that
would arise if he were to dwell unrestrained with the restraint of the
eye-faculty do not arise for him when he dwells restrained with the
restraint of the eye-faculty.
Reflecting appropriately, he dwells restrained with the restraint of the
ear-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the
nose-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the
tongue-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the
body-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the
intellect-faculty. The fermentations, vexation, or fever that would arise if
he were to dwell unrestrained with the restraint of the intellect-faculty do
not arise for him when he dwells restrained with the restraint of the
intellect-faculty. These are called the fermentations to be abandoned by
restraining.
"[3] And what are the fermentations to be abandoned by using? There is the
case where a monk, reflecting appropriately, uses the robe simply to
counteract cold, to counteract heat, to counteract the touch of flies,
mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the
parts of the body that cause shame.
"Reflecting appropriately, he uses almsfood, not playfully, nor for
intoxication, nor for putting on bulk, nor for beautification; but simply
for the survival & continuance of this body, for ending its afflictions, for
the support of the holy life, thinking, 'Thus will I destroy old feelings
[of hunger] and not create new feelings [from overeating]. I will maintain
myself, be blameless, & live in comfort.'
"Reflecting appropriately, he uses lodging simply to counteract cold, to
counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, &
reptiles; simply for protection from the inclemencies of weather and for the
enjoyment of seclusion.
"Reflecting appropriately, he uses medicinal requisites that are used for
curing the sick simply to counteract any pains of illness that have arisen
and for maximum freedom from disease.
"The fermentations, vexation, or fever that would arise if he were not to
use these things [in this way] do not arise for him when he uses them [in
this way]. These are called the fermentations to be abandoned by using.
"[4] And what are the fermentations to be abandoned by tolerating? There is
the case where a monk, reflecting appropriately, endures. He tolerates cold,
heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, &
reptiles; ill-spoken, unwelcome words & bodily feelings that, when they
arise, are painful, racking, sharp, piercing, disagreeable, displeasing, &
menacing to life. The fermentations, vexation, or fever that would arise if
he were not to tolerate these things do not arise for him when he tolerates
them. These are called the fermentations to be abandoned by tolerating.
"[5] And what are the fermentations to be abandoned by avoiding? There is
the case where a monk, reflecting appropriately, avoids a wild elephant, a
wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a
chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he
avoids sitting in the sorts of unsuitable seats, wandering to the sorts of
unsuitable habitats, and associating with the sorts of bad friends that
would make his knowledgeable friends in the holy life suspect him of evil
conduct. The fermentations, vexation, or fever that would arise if he were
not to avoid these things do not arise for him when he avoids them. These
are called the fermentations to be abandoned by avoiding.
"[6] And what are the fermentations to be abandoned by destroying? There is
the case where a monk, reflecting appropriately, does not tolerate an arisen
thought of sensuality. He abandons it, destroys it, dispels it, & wipes it
out of existence.
Reflecting appropriately, he does not tolerate an arisen thought of ill will
...
Reflecting appropriately, he does not tolerate an arisen thought of
cruelty...
Reflecting appropriately, he does not tolerate arisen evil, unskillful
mental qualities. He abandons them, destroys them, dispels them, & wipes
them out of existence. The fermentations, vexation, or fever that would
arise if he were not to destroy these things do not arise for him when he
destroys them. These are called the fermentations to be abandoned by
destroying.
"[7] And what are the fermentations to be abandoned by developing? There is
the case where a monk, reflecting appropriately, develops mindfulness as a
factor for Awakening dependent on seclusion... dispassion... cessation,
resulting in letting go. He develops analysis of qualities as a factor for
Awakening...persistence as a factor for Awakening...rapture as a factor for
Awakening...serenity as a factor for Awakening...concentration as a factor
for Awakening...equanimity as a factor for Awakening dependent on
seclusion... dispassion... cessation, resulting in letting go. The
fermentations, vexation, or fever that would arise if he were not to develop
these qualities do not arise for him when he develops them. These are called
the fermentations to be abandoned by developing.
"When a monk's fermentations that should be abandoned by seeing have been
abandoned by seeing, his fermentations that should be abandoned by
restraining have been abandoned by restraining, his fermentations that
should be abandoned by using have been abandoned by using, his fermentations
that should be abandoned by tolerating have been abandoned by tolerating,
his fermentations that should be abandoned by avoiding have been abandoned
by avoiding, his fermentations that should be abandoned by destroying have
been abandoned by destroying, his fermentations that should be abandoned by
developing have been abandoned by developing, then he is called a monk who
dwells restrained with the restraint of all the fermentations. He has
severed craving, thrown off the fetters, and -- through the right
penetration of conceit -- has made an end of suffering & stress."
That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words.
----------------------------------------------------------------------------
----
See also: AN IV.24; AN V.140.
----------------------------------------------------------------------------
----
Revised: Thu 26 September 2002
http://www.accesstoinsight.org/canon/majjhima/mn002.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Mata
Blessed Be everyone


Re: Discernment
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 44 - Cula-vedalla Sutta - The Shorter Set of
Questions-and-Answers
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying near Rajagaha
in the Bamboo Grove, the Squirrels' Sanctuary. Then Visakha the lay follower
went to Dhammadinna the nun and, on arrival, having bowed down to her, sat
to one side. As he was sitting there he said to her, "'Self-identification.
Self-identification,' it is said, lady. Which self-identification is
described by the Blessed One?"
"There are these five clinging-aggregates, friend Visakha: form as a
clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate. These five clinging-aggregates are the
self-identification described by the Blessed One."
Saying, "Yes, lady," Visakha the lay follower delighted & rejoiced in what
Dhammadinna the nun had said. Then he asked her a further question: "'The
origination of self-identification, the origination of self-identification,'
it is said, lady. Which origination of self-identification is described by
the Blessed One?"
"The craving that makes for further becoming -- accompanied by passion &
delight, relishing now here & now there -- i.e., craving for sensual
pleasure, craving for becoming, craving for non-becoming: This, friend
Visakha, is the origination of self-identification described by the Blessed
One."
"'The cessation of self-identification, the cessation of
self-identification,' it is said, lady. Which cessation of
self-identification is described by the Blessed One?"
"The remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving: This, friend Visakha, is the
cessation of self-identification described by the Blessed One."
"'The way of practice leading to the cessation of self-identification, the
way of practice leading to the cessation of self-identification,' it is
said, lady. Which way of practice leading to the cessation of
self-identification is described by the Blessed One?"
"Precisely this noble eightfold path -- right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness,
right concentration: This, friend Visakha, is the way of practice leading to
the cessation of self-identification described by the Blessed One."
"Is it the case, lady, that clinging is the same thing as the five
clinging-aggregates or is it something separate?"
"Friend Visakha, neither is clinging the same thing as the five
clinging-aggregates, nor is it something separate. Whatever desire & passion
there is with regard to the five clinging-aggregates, that is the clinging
there."
"But, lady, how does self-identification come about?"
"There is the case, friend Visakha, where an uninstructed, run-of-the-mill
person -- who has no regard for noble ones, is not well-versed or
disciplined in their Dhamma; who has no regard for men of integrity, is not
well-versed or disciplined in their Dhamma -- assumes form (the body) to be
the self, or the self as possessing form, or form as in the self, or the
self as in form.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in
consciousness. This is how self-identification comes about."
"But, lady, how does self-identification not come about?"
"There is the case where a well-instructed disciple of the noble ones -- who
has regard for noble ones, is well-versed & disciplined in their Dhamma; who
has regard for men of integrity, is well-versed & disciplined in their
Dhamma -- does not assume form to be the self, or the self as possessing
form, or form as in the self, or the self as in form.
"He does not assume feeling to be the self...
"He does not assume perception to be the self...
"He does not assume fabrications to be the self...
"He does not assume consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in
consciousness. This is how self-identification does not come about."
"Now, again, lady, what is the noble eightfold path?"
"This is the noble eightfold path, friend Visakha: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration."
"Is the noble eightfold path fabricated or unfabricated?"
"The noble eightfold path is fabricated."
"And are the three aggregates [of virtue, concentration, & discernment]
included under the noble eightfold path, lady, or is the noble eightfold
path included under the three aggregates?"
"The three aggregates are not included under the noble eightfold path,
friend Visakha, but the noble eightfold path is included under the three
aggregates. Right speech, right action, & right livelihood come under the
aggregate of virtue. Right effort, right mindfulness, & right concentration
come under the aggregate of concentration. Right view & right resolve come
under the aggregate of discernment."
"Now what is concentration, lady, what qualities are its themes, what
qualities are its requisites, and what is its development?"
"Singleness of mind is concentration, friend Visakha; the four frames of
reference are its themes; the four right exertions are its requisites; and
any cultivation, development, & pursuit of these qualities is its
development."
"Now, lady, what are fabrications?"
"These three fabrications, friend Visakha: bodily fabrications, verbal
fabrications, & mental fabrications."
"But what are bodily fabrications? What are verbal fabrications? What are
mental fabrications?"
"In-&-out breaths are bodily fabrications. Directed thought & evaluation are
verbal fabrications. Perceptions & feelings are mental fabrications."
"But why are in-&-out breaths bodily fabrications? Why are directed thought
& evaluation verbal fabrications? Why are perceptions & feelings mental
fabrications?"
"In-&-out breaths are bodily; these are things tied up with the body. That's
why in-&-out breaths are bodily fabrications. Having first directed one's
thoughts and made an evaluation, one then breaks out into speech. That's why
directed thought & evaluation are verbal fabrications. Perceptions &
feelings are mental; these are things tied up with the mind. That's why
perceptions & feelings are mental fabrications."
"Now, lady, how does the attainment of the cessation of perception & feeling
come about?"
"The thought does not occur to a monk as he is attaining the cessation of
perception & feeling that 'I am about to attain the cessation of perception
& feeling' or that 'I am attaining the cessation of perception & feeling' or
that 'I have attained the cessation of perception & feeling.' Instead, the
way his mind has previously been developed leads him to that state."
"But when a monk is attaining the cessation of perception & feeling, which
things cease first: bodily fabrications, verbal fabrications, or mental
fabrications?"
"When a monk is attaining the cessation of perception & feeling, friend
Visakha, verbal fabrications cease first, then bodily fabrications, then
mental fabrications."[1]
"Now, lady, how does emergence from the cessation of perception & feeling
come about?"
"The thought does not occur to a monk as he is emerging from the cessation
of perception & feeling that 'I am about to emerge from the cessation of
perception & feeling' or that 'I am emerging from the cessation of
perception & feeling' or that 'I have emerged from the cessation of
perception & feeling.' Instead, the way his mind has previously been
developed leads him to that state."
"But when a monk is emerging from the cessation of perception & feeling,
which things arise first: bodily fabrications, verbal fabrications, or
mental fabrications?"
"When a monk is attaining the cessation of perception & feeling, friend
Visakha, mental fabrications arise first, then bodily fabrications, then
verbal fabrications."
"When a monk has emerged from the cessation of perception & feeling, lady,
how many contacts make contact?"
"When a monk has emerged from the cessation of perception & feeling, friend
Visakha, three contacts make contact: contact with emptiness, contact with
the signless, & contact with the undirected."[2]
"When a monk has emerged from the cessation of perception & feeling, lady,
to what does his mind lean, to what does it tend, to what does it incline?"
"When a monk has emerged from the cessation of perception & feeling, friend
Visakha, his mind leans to seclusion, tends to seclusion, inclines to
seclusion."[3]
"Now, lady, how many kinds of feeling are there?"
"These three kinds of feeling: pleasant feeling, painful feeling, &
neither-pleasant-nor-painful feeling."
"What is pleasant feeling? What is painful feeling? What is
neither-pleasant-nor-painful feeling?"
"Whatever is experienced physically or mentally as pleasant & gratifying is
pleasant feeling. Whatever is experienced physically or mentally as painful
& hurting is painful feeling. Whatever is experienced physically or mentally
as neither gratifying nor hurting is neither-pleasant-nor-painful feeling."
"In what way is pleasant feeling pleasant, lady, and in what way painful?"
"Pleasant feeling is pleasant in remaining, & painful in changing, friend
Visakha. Painful feeling is painful in remaining & pleasant in changing.
Neither-pleasant-nor-painful feeling is pleasant in occurring together with
knowledge, and painful in occurring without knowledge."
"What obsession gets obsessed with pleasant feeling? What obsession gets
obsessed with painful feeling? What obsession gets obsessed with
neither-pleasant-nor-painful feeling?"
"Passion-obsession gets obsessed with pleasant feeling. Resistance-obsession
gets obsessed with painful feeling. Ignorance-obsession gets obsessed with
neither-pleasant-nor-painful feeling."
"Does passion-obsession get obsessed with all pleasant feeling? Does
resistance-obsession get obsessed with all painful feeling? Does
ignorance-obsession get obsessed with all neither-pleasant-nor-painful
feeling?"
"No..."
"But what is to be abandoned with regard to pleasant feeling? What is to be
abandoned with regard to painful feeling? What is to be abandoned with
regard to neither-pleasant-nor-painful feeling?"
"Passion-obsession is to be abandoned with regard to pleasant feeling.
Resistance-obsession is to be abandoned with regard to painful feeling.
Ignorance-obsession is to be abandoned with regard to
neither-pleasant-nor-painful feeling."
"Is passion-obsession to be abandoned with regard to all pleasant feeling?
Is resistance-obsession to be abandoned with regard to all painful feeling?
Is ignorance-obsession to be abandoned with regard to all
neither-pleasant-nor-painful feeling?"
"No... There is the case where a monk -- quite withdrawn from sensuality,
withdrawn from unskillful qualities -- enters & remains in the first jhana:
rapture & pleasure born from withdrawal, accompanied by directed thought &
evaluation. With that he abandons passion. No passion-obsession gets
obsessed there.[4] There is the case where a monk considers, 'O when will I
enter & remain in the dimension that those who are noble now enter & remain
in?' And as he thus nurses this yearning for the unexcelled liberations,
there arises within him sorrow based on that yearning. With that he abandons
resistance. No resistance-obsession gets obsessed there.[5] There is the
case where a monk, with the abandoning of pleasure & pain -- as with the
earlier disappearance of elation & distress -- enters & remains in the
fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
With that he abandons ignorance. No ignorance-obsession gets obsessed
there."[6]
"Now what, lady, lies on the other side of pleasant feeling?"
"Passion lies on the other side of pleasant feeling."
"And what lies on the other side of painful feeling?"
"Resistance lies on the other side of painful feeling."
"What lies on the other side of neither-pleasant-nor-painful feeling?"
"Ignorance lies on the other side of neither-pleasant-nor-painful feeling."
"What lies on the other side of ignorance?"
"Clear knowing lies on the other side of ignorance."
"What lies on the other side of clear knowing?"
"Release lies on the other side of clear knowing."
"What lies on the other side of release?"
"Unbinding lies on the other side of release."
"What lies on the other side of Unbinding?"
"You've gone too far, friend Visakha. You can't keep holding on up to the
limit of questions. For the holy life plunges into Unbinding, culminates in
Unbinding, has Unbinding as its final end. If you wish, go to the Blessed
One and ask him the meaning of these things. Whatever he says, that's how
you should remember it."
Then Visakha the lay follower, delighting & rejoicing in what Dhammadinna
the nun had said, bowed down to her and, keeping her to his right, went to
the Blessed One. On arrival, having bowed down to the Blessed One, he sat to
one side. As he was sitting there he told the Blessed One the full extent of
the conversation he had had with Dhammadinna the nun. When this was said,
the Blessed One said to him, "Dhammadinna the nun is wise, Visakha, a woman
of great discernment. If you had asked me those things, I would have
answered you in the same way she did. That is the meaning of those things.
That is how you should remember it."
That is what the Blessed One said. Gratified, Visakha the lay follower
delighted in the Blessed One's words.
----------------------------------------------------------------------------
----
Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn044.html
Anguttara Nikaya VIII.2 - Paссa Sutta - Discernment
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
"Monks, these eight causes, these eight requisite conditions lead to the
acquiring of the as-yet-unacquired discernment that is basic to the holy
life, and to the increase, plenitude, development, & culmination of that
which has already been acquired. Which eight?
"There is the case where a monk lives in apprenticeship to the Teacher or to
a respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect. This, monks, is the
first cause, the first requisite condition that leads to the acquiring of
the as-yet-unacquired discernment that is basic to the holy life, and to the
increase, plenitude, development, & culmination of that which has already
been acquired.
"As he lives in apprenticeship under the Teacher or under a respectable
comrade in the holy life in whom he has established a strong sense of
conscience, fear of blame, love, & respect, he approaches him at the
appropriate times to ask & question him: 'What, venerable sir, is the
meaning of this statement?' He [the Teacher or the respectable comrade in
the holy life] reveals what is hidden, makes plain what is obscure, and
dispels perplexity in many kinds of perplexing things. This is the second
cause, the second requisite condition...
"Having heard the Dhamma, he [the student] achieves a twofold seclusion:
seclusion in body & seclusion in mind. This is the third cause, the third
requisite condition...
"He is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest faults. This
is the fourth cause, the fourth requisite condition...
"He has heard much, has retained what he has heard, has stored what he has
heard. Whatever teachings are admirable in the beginning, admirable in the
middle, admirable in the end, that -- in their meaning & expression --
proclaim the holy life that is entirely complete & pure: those he has
listened to often, retained, discussed, accumulated, examined with his mind,
& well-penetrated in terms of his views. This is the fifth cause, the fifth
requisite condition...
"He keeps his persistence aroused for abandoning unskillful mental qualities
and for taking on skillful mental qualities. He is steadfast, solid in his
effort, not shirking his duties with regard to skillful mental qualities.
This is the sixth cause, the sixth requisite condition...
"When he is in the midst of the Sangha he doesn't talk on & on about a
variety of things. Either he speaks Dhamma himself or he invites another to
do so, and he feels no disdain for noble silence [the second jhana]. This is
the seventh cause, the seventh requisite condition...
"He remains focused on arising & passing away with regard to the five
aggregates: 'Such is form, such its origination, such its disappearance.
Such is feeling... Such is perception... Such are fabrications... Such is
consciousness, such its origination, such its disappearance.' This, monks,
is the eighth cause, the eighth requisite condition that leads to the
acquiring of the as-yet-unacquired discernment that is basic to the holy
life, and to the increase, plenitude, development, & culmination of that
which has already been acquired.
"When this is the case, his comrades in the holy life hold him in esteem:
'This venerable one lives in apprenticeship to the Teacher or to a
respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect. Surely, knowing, he
knows; seeing, he sees.' This is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'As he lives in apprenticeship under the Teacher or under a
respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, & respect, he approaches him at
the appropriate times to ask & question him: 'What, venerable sir, is the
meaning of this statement?' He [the Teacher or the respectable comrade in
the holy life] reveals what is hidden, makes plain what is obscure, and
dispels perplexity in all kinds of perplexing things. Surely, knowing, he
knows; seeing, he sees.' This is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'Having heard the Dhamma, he [the student] achieves a twofold
seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows;
seeing, he sees.' This, too, is a factor leading to endearment, to respect,
to development, to consonance, to unification [of mind].
"[They say:] 'He is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior & sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the
slightest faults. Surely, knowing, he knows; seeing, he sees.' This, too, is
a factor leading to endearment, to respect, to development, to consonance,
to unification [of mind].
"[They say:] 'He has heard much, has retained what he has heard, has stored
what he has heard. Whatever teachings are admirable in the beginning,
admirable in the middle, admirable in the end, that -- in their meaning &
expression -- proclaim the holy life that is entirely complete & pure: those
he has listened to often, retained, discussed, accumulated, examined with
his mind, & well-penetrated in terms of his views. Surely, knowing, he
knows; seeing, he sees.' This, too, is a factor leading to endearment, to
respect, to development, to consonance, to unification [of mind].
"[They say:] 'He keeps his persistence aroused for abandoning unskillful
mental qualities and for taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to
skillful mental qualities. Surely, knowing, he knows; seeing, he sees.'
This, too, is a factor leading to endearment, to respect, to development, to
consonance, to unification [of mind].
"[They say:] 'When he is in the midst of the Sangha he doesn't talk on & on
about a variety of things. Either he speaks Dhamma himself or he invites
another to do so, and he feels no disdain for noble silence [the second
jhana]. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor
leading to endearment, to respect, to development, to consonance, to
unification [of mind].
"[They say:] 'He remains focused on arising & passing away with regard to
the five aggregates: 'Such is form, such its origination, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origination, such its
disappearance.' Surely, knowing, he knows; seeing, he sees.' This, too, is a
factor leading to endearment, to respect, to development, to consonance, to
unification [of mind].
"These, monks, are the eight causes, the eight requisite conditions that
lead to the acquiring of the as-yet-unacquired discernment that is basic to
the holy life, and to the increase, plenitude, development, & culmination of
that which has already been acquired."
----------------------------------------------------------------------------
----
Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an08-002.html
Anguttara Nikaya IX.44 - Paссavimutti Sutta - Released Through Discernment
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
[Udayin:] "'Released through discernment, released through discernment,' it
is said. To what extent is one described by the Blessed One as released
through discernment?"
[Ananda:] "There is the case, my friend, where a monk, withdrawn from
sensuality, withdrawn from unskillful qualities, enters & remains in the
first jhana: rapture & pleasure born from withdrawal, accompanied by
directed thought & evaluation. And he knows it through discernment. It is to
this extent that one is described in a sequential way by the Blessed One as
released through discernment.
"Furthermore, with the stilling of directed thought & evaluation, he enters
& remains in the second jhana... the third jhana... the fourth jhana... the
dimension of the infinitude of space... the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception. And he knows it through discernment. It is to
this extent that one is described in a sequential way by the Blessed One as
released through discernment.
"Furthermore, with the complete transcending of the dimension of neither
perception nor non-perception, he enters & remains in the cessation of
perception & feeling. And as he sees with discernment, the mental
fermentations go to their total end. And he knows it through discernment. It
is to this extent that one is described in a non-sequential way by the
Blessed One as released through discernment."
----------------------------------------------------------------------------
----
See also: AN IX.43; AN IX.45.
----------------------------------------------------------------------------
----
Revised: Sun 14 October 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an09-044.html
Anguttara Nikaya IX.45 - Ubhatobhaga Sutta - (Released) Both Ways
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
----------------------------------------------------------------------------
----
[Udayin:] "'Released both ways, released both ways,' it is said. To what
extent is one described by the Blessed One as released both ways?"
[Ananda:] "There is the case, my friend, where a monk, withdrawn from
sensuality, withdrawn from unskillful qualities, enters & remains in the
first jhana: rapture & pleasure born from withdrawal, accompanied by
directed thought & evaluation. He remains touching with his body in whatever
way there is an opening there, and he knows it through discernment. It is to
this extent that one is described in a sequential way by the Blessed One as
released both ways.
"Furthermore, with the stilling of directed thought & evaluation, he enters
& remains in the second jhana... the third jhana... the fourth jhana... the
dimension of the infinitude of space... the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception. He remains touching with his body in whatever
way there is an opening there, and he knows it through discernment. It is to
this extent that one is described in a sequential way by the Blessed One as
released both ways.
"Furthermore, with the complete transcending of the dimension of neither
perception nor non-perception, he enters & remains in the cessation of
perception & feeling. And as he sees with discernment, the mental
fermentations go to their total end. He remains touching with his body in
whatever way there is an opening there, and he knows it through discernment.
It is to this extent that one is described in a non-sequential way by the
Blessed One as released both ways."
----------------------------------------------------------------------------
----
See also: AN IX.43; AN IX.44.
----------------------------------------------------------------------------
----
Revised: Sun 14 October 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an09-045.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this.I dont practice the khanddhas, not daily not weekly
not regurarly, nor do I have any insights gained from a regular practice. It
just appears that because it seems(cant tell) subject to sickness, old age
and death it changes. And that that change is suffering. And because I dont
want to suffer like that and I do that it is not me. But then again, I cant
tell from my own experience.
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 Matar
Blessed Be everyone,
merry part and perhaps ...
Merry meet again.

Re: Seeing the Dhamma; Venerable Sariputta as a friend
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 9 - Sammaditthi Sutta - The Discourse on Right View
Translated from the Pali by Ñanamoli Thera  edited and revised by Bhikkhu
Bodhi.
For free distribution only. From The Discourse on Right View: The
Sammaditthi Sutta and its Commentary (WH 377/379), edited and revised by
Bhikkhu Bodhi, (Kandy: Buddhist Publication Society, 1991). Copyright ©1991
Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
----
1. Thus have I heard. On one occasion the Blessed One was living at Savatthi
in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta
addressed the bhikkhus thus: "Friends, bhikkhus." -- "Friend," they replied.
The Venerable Sariputta said this:
2. "'One of right view, one of right view' is said, friends. In what way is
a noble disciple one of right view, whose view is straight, who has perfect
confidence in the Dhamma, and has arrived at this true Dhamma?"
"Indeed, friend, we would come from far away to learn from the Venerable
Sariputta the meaning of this statement. It would be good if the Venerable
Sariputta would explain the meaning of this statement. Having heard it from
him, the bhikkhus will remember it."
"Then, friends, listen and attend closely to what I shall say."
"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:
(The Wholesome and the Unwholesome)
3. "When, friends, a noble disciple understands the unwholesome, the root of
the unwholesome, the wholesome, and the root of the wholesome, in that way
he is one of right view, whose view is straight, who has perfect confidence
in the Dhamma, and has arrived at this true Dhamma.
4. "And what, friends, is the unwholesome, what is the root of the
unwholesome, what is the wholesome, what is the root of the wholesome?
Killing living beings is unwholesome; taking what is not given is
unwholesome; misconduct in sensual pleasures is unwholesome; false speech is
unwholesome; malicious speech is unwholesome; harsh speech is unwholesome;
gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome;
wrong view is unwholesome. This is called the unwholesome.
5. "And what is the root of the unwholesome? Greed is a root of the
unwholesome; hate is a root of the unwholesome; delusion is a root of the
unwholesome. This is called the root of the unwholesome.
6. "And what is the wholesome? Abstention from killing living beings is
wholesome; abstention from taking what is not given is wholesome; abstention
from misconduct in sensual pleasures is wholesome; abstention from false
speech is wholesome; abstention from malicious speech is wholesome;
abstention from harsh speech is wholesome; abstention from gossip is
wholesome; non-covetousness is wholesome; non-ill will is wholesome; right
view is wholesome. This is called the wholesome.
7. "And what is the root of the wholesome? Non-greed is a root of the
wholesome; non-hate is a root of the wholesome; non-delusion is a root of
the wholesome. This is called the root of the wholesome.
8. "When a noble disciple has thus understood the unwholesome, the root of
the unwholesome, the wholesome, and the root of the wholesome, he entirely
abandons the underlying tendency to lust, he abolishes the underlying
tendency to aversion, he extirpates the underlying tendency to the view and
conceit 'I am,' and by abandoning ignorance and arousing true knowledge he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view, whose view is straight, who has perfect confidence in the
Dhamma and has arrived at this true Dhamma."
(Nutriment)
9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
10. "When, friends, a noble disciple understands nutriment, the origin of
nutriment, the cessation of nutriment, and the way leading to the cessation
of nutriment, in that way he is one of right view... and has arrived at this
true Dhamma.
11. "And what is nutriment, what is the origin of nutriment, what is the
cessation of nutriment, what is the way leading to the cessation of
nutriment? There are these four kinds of nutriment for the maintenance of
beings that already have come to be and for the support of those seeking a
new existence. What four? They are physical food as nutriment, gross or
subtle; contact as the second; mental volition as the third; and
consciousness as the fourth. With the arising of craving there is the
arising of nutriment. With the cessation of craving there is the cessation
of nutriment. The way leading to the cessation of nutriment is just this
Noble Eightfold Path; that is, right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness and right
concentration.
12. "When a noble disciple has thus understood nutriment, the origin of
nutriment, the cessation of nutriment, and the way leading to the cessation
of nutriment, he entirely abandons the underlying tendency to greed, he
abolishes the underlying tendency to aversion, he extirpates the underlying
tendency to the view and conceit 'I am,' and by abandoning ignorance and
arousing true knowledge he here and now makes an end of suffering. In that
way too a noble disciple is one of right view, whose view is straight, who
has perfect confidence in the Dhamma and has arrived at this true Dhamma."
(The Four Noble Truths)
13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
14. "When, friends, a noble disciple understands suffering, the origin of
suffering, the cessation of suffering, and the way leading to the cessation
of suffering, in that way he is one of right view... and has arrived at this
true Dhamma.
15. "And what is suffering, what is the origin of suffering, what is the
cessation of suffering, what is the way leading to the cessation of
suffering? Birth is suffering; aging is suffering; sickness is suffering;
death is suffering; sorrow, lamentation, pain, grief and despair are
suffering; not to obtain what one wants is suffering; in short, the five
aggregates affected by clinging are suffering. This is called suffering.
16. "And what is the origin of suffering? It is craving, which brings
renewal of being, is accompanied by delight and lust, and delights in this
and that; that is, craving for sensual pleasures, craving for being and
craving for non-being. This is called the origin of suffering.
17. "And what is the cessation of suffering? It is the remainderless fading
away and ceasing, the giving up, relinquishing, letting go and rejecting of
that same craving. This is called the cessation of suffering.
18. "And what is the way leading to the cessation of suffering? It is just
this Noble Eightfold Path; that is, right view... right concentration. This
is called the way leading to the cessation of suffering.
19. "When a noble disciple has thus understood suffering, the origin of
suffering, the cessation of suffering, and the way leading to the cessation
of suffering... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Aging and Death)
20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
21. "When, friends, a noble disciple understands aging and death, the origin
of aging and death, the cessation of aging and death, and the way leading to
the cessation of aging and death, in that way he is one of right view... and
has arrived at this true Dhamma.
22. "And what is aging and death, what is the origin of aging and death,
what is the cessation of aging and death, what is the way leading to the
cessation of aging and death? The aging of beings in the various orders of
beings, their old age, brokenness of teeth, grayness of hair, wrinkling of
skin, decline of life, weakness of faculties -- this is called aging. The
passing of beings out of the various orders of beings, their passing away,
dissolution, disappearance, dying, completion of time, dissolution of the
aggregates, laying down of the body -- this is called death. So this aging
and this death are what is called aging and death. With the arising of birth
there is the arising of aging and death. With the cessation of birth there
is the cessation of aging and death. The way leading to the cessation of
aging and death is just this Noble Eightfold Path; that is, right view...
right concentration.
23. "When a noble disciple has thus understood aging and death, the origin
of aging and death, the cessation of aging and death, and the way leading to
the cessation of aging and death... he here and now makes an end of
suffering. In that way too a noble disciple is one of right view... and has
arrived at this true Dhamma."
(Birth)
24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
25. "When, friends, a noble disciple understands birth, the origin of birth,
the cessation of birth, and the way leading to the cessation of birth, in
that way he is one of right view... and has arrived at this true Dhamma.
26. "And what is birth, what is the origin of birth, what is the cessation
of birth, what is the way leading to the cessation of birth? The birth of
beings into the various orders of beings, their coming to birth,
precipitation [in a womb], generation, manifestation of the aggregates,
obtaining the bases for contact -- this is called birth. With the arising of
being there is the arising of birth. With the cessation of being there is
the cessation of birth. The way leading to the cessation of birth is just
this Noble Eightfold Path; that is, right view... right concentration.
27. "When a noble disciple has thus understood birth, the origin of birth,
the cessation of birth, and the way leading to the cessation of birth... he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view... and has arrived at this true Dhamma."
(Being)
28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
29. "When, friends, a noble disciple understands being, the origin of being,
the cessation of being, and the way leading to the cessation of being, in
that way he is one of right view... and has arrived at this true Dhamma.
30. "And what is being, what is the origin of being, what is the cessation
of being, what is the way leading to the cessation of being? There are these
three kinds of being: sense-sphere being, fine-material being and immaterial
being. With the arising of clinging there is the arising of being. With the
cessation of clinging there is the cessation of being. The way leading to
the cessation of being is just this Noble Eightfold Path; that is, right
view... right concentration.
31. "When a noble disciple has thus understood being, the origin of being,
the cessation of being, and the way leading to the cessation of being... he
here and now makes an end of suffering. In that way too a noble disciple is
one of right view... and has arrived at this true Dhamma."
(Clinging)
32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
33. "When, friends, a noble disciple understands clinging, the origin of
clinging, the cessation of clinging, and the way leading to the cessation of
clinging, in that way he is one of right view... and has arrived at this
true Dhamma.
34. "And what is clinging, what is the origin of clinging, what is the
cessation of clinging, what is the way leading to the cessation of clinging?
There are these four kinds of clinging: clinging to sensual pleasures,
clinging to views, clinging to rituals and observances, and clinging to a
doctrine of self. With the arising of craving there is the arising of
clinging. With the cessation of craving there is the cessation of clinging.
The way leading to the cessation of clinging is just this Noble Eightfold
Path; that is, right view... right concentration.
35. "When a noble disciple has thus understood clinging, the origin of
clinging, the cessation of clinging, and the way leading to the cessation of
clinging... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Craving)
36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
37. "When, friends, a noble disciple understands craving, the origin of
craving, the cessation of craving, and the way leading to the cessation of
craving, in that way he is one of right view... and has arrived at this true
Dhamma.
38. "And what is craving, what is the origin of craving, what is the
cessation of craving, what is the way leading to the cessation of craving?
There are these six classes of craving: craving for forms, craving for
sounds, craving for odors, craving for flavors, craving for tangibles,
craving for mind-objects. With the arising of feeling there is the arising
of craving. With the cessation of feeling there is the cessation of craving.
The way leading to the cessation of craving is just this Noble Eightfold
Path; that is, right view... right concentration.
39. "When a noble disciple has thus understood craving, the origin of
craving, the cessation of craving, and the way leading to the cessation of
craving... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Feeling)
40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
41. "When, friends, a noble disciple understands feeling, the origin of
feeling, the cessation of feeling, and the way leading to the cessation of
feeling, in that way he is one of right view... and has arrived at this true
Dhamma.
42. "And what is feeling, what is the origin of feeling, what is the
cessation of feeling, what is the way leading to the cessation of feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of
tongue-contact, feeling born of body-contact, feeling born of mind-contact.
With the arising of contact there is the arising of feeling. With the
cessation of contact there is the cessation of feeling. The way leading to
the cessation of feeling is just this Noble Eightfold Path; that is, right
view... right concentration.
43. "When a noble disciple has thus understood feeling, the origin of
feeling, the cessation of feeling, and the way leading to the cessation of
feeling... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Contact)
44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
45. "When, friends, a noble disciple understands contact, the origin of
contact, the cessation of contact, and the way leading to the cessation of
contact, in that way he is one of right view... and has arrived at this true
Dhamma.
46. "And what is contact, what is the origin of contact, what is the
cessation of contact, what is the way leading to the cessation of contact?
There are these six classes of contact: eye-contact, ear-contact,
nose-contact, tongue-contact, body-contact, mind-contact. With the arising
of the sixfold base there is the arising of contact. With the cessation of
the sixfold base there is the cessation of contact. The way leading to the
cessation of contact is just this Noble Eightfold Path; that is, right
view... right concentration.
47. "When a noble disciple has thus understood contact, the origin of
contact, the cessation of contact, and the way leading to the cessation of
contact... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(The Sixfold Base)
48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
49. "When, friends, a noble disciple understands the sixfold base, the
origin of the sixfold base, the cessation of the sixfold base, and the way
leading to the cessation of the sixfold base, he is one of right view... and
has arrived at this true Dhamma.
50. "And what is the sixfold base, what is the origin of the sixfold base,
what is the cessation of the sixfold base, what is the way leading to the
cessation of the sixfold base? There are these six bases: the eye-base, the
ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With
the arising of mentality-materiality there is the arising of the sixfold
base. With the cessation of mentality-materiality there is the cessation of
the sixfold base. The way leading to the cessation of the sixfold base is
just this Noble Eightfold Path; that is, right view... right concentration.
51. "When a noble disciple has thus understood the sixfold base, the origin
of the sixfold base, the cessation of the sixfold base, and the way leading
to the cessation of the sixfold base... he here and now makes an end of
suffering. In that way too a noble disciple is one of right view... and has
arrived at this true Dhamma."
(Mentality-Materiality)
52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
53. "When, friends, a noble disciple understands mentality-materiality, the
origin of mentality-materiality, the cessation of mentality-materiality, and
the way leading to the cessation of mentality-materiality, in that way he is
one of right view... and has arrived at this true Dhamma.
54. "And what is mentality-materiality, what is the origin of
mentality-materiality, what is the cessation of mentality-materiality, what
is the way leading to the cessation of mentality-materiality? Feeling,
perception, volition, contact and attention -- these are called mentality.
The four great elements and the material form derived from the four great
elements -- these are called materiality. So this mentality and this
materiality are what is called mentality-materiality. With the arising of
consciousness there is the arising of mentality-materiality. With the
cessation of consciousness there is the cessation of mentality-materiality.
The way leading to the cessation of mentality-materiality is just this Noble
Eightfold Path; that is, right view... right concentration.
55. "When a noble disciple has thus understood mentality-materiality, the
origin of mentality-materiality, the cessation of mentality-materiality, and
the way leading to the cessation of mentality-materiality... he here and now
makes an end of suffering. In that way too a noble disciple is one of right
view... and has arrived at this true Dhamma."
(Consciousness)
56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question:
"But, friend, might there be another way in which a noble disciple is one of
right view... and has arrived at this true Dhamma?" -- "There might be,
friends.
57. "When, friends, a noble disciple understands consciousness, the origin
of consciousness, the cessation of consciousness, and the way leading to the
cessation of consciousness, in that way he is one of right view... and has
arrived at this true Dhamma.
58. "And what is consciousness, what is the origin of consciousness, what is
the cessation of consciousness, what is the way leading to the cessation of
consciousness? There are these six classes of consciousness:
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-consciousness. With the
arising of formations there is the arising of consciousness. With the
cessation of formations there is the cessation of consciousness. The way
leading to the cessation of consciousness is just this Noble Eightfold Path;
that is, right view... right concentration.
59. "When a noble disciple has thus understood consciousness, the origin of
consciousness, the cessation of consciousness, and the way leading to the
cessation of consciousness... he here and now makes an end of suffering. In
that way too a noble disciple is one of right view... and has arrived at
this true Dhamma."
(Formations)
60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
61. "When, friends, a noble disciple understands formations, the origin of
formations, the cessation of formations, and the way leading to the
cessation of formations, in that way he is one of right view... and has
arrived at this true Dhamma.
62. "And what are formations, what is the origin of formations, what is the
cessation of formations, what is the way leading to the cessation of
formations? There are these three kinds of formations: the bodily formation,
the verbal formation, the mental formation. With the arising of ignorance
there is the arising of formations. With the cessation of ignorance there is
the cessation of formations. The way leading to the cessation of formations
is just this Noble Eightfold Path; that is, right view... right
concentration.
63. "When a noble disciple has thus understood formations, the origin of
formations, the cessation of formations, and the way leading to the
cessation of formations... he here and now makes an end of suffering. In
that way too a noble disciple is one of right view... and has arrived at
this true Dhamma."
(Ignorance)
64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view... and has arrived at this true Dhamma?" -- "There might be, friends.
65. "When, friends, a noble disciple understands ignorance, the origin of
ignorance, the cessation of ignorance, and the way leading to the cessation
of ignorance, in that way he is one of right view... and has arrived at this
true Dhamma.
66. "And what is ignorance, what is the origin of ignorance, what is the
cessation of ignorance, what is the way leading to the cessation of
ignorance? Not knowing about suffering, not knowing about the origin of
suffering, not knowing about the cessation of suffering, not knowing about
the way leading to the cessation of suffering -- this is called ignorance.
With the arising of the taints there is the arising of ignorance. With the
cessation of the taints there is the cessation of ignorance. The way leading
to the cessation of ignorance is just this Noble Eightfold Path; that is,
right view... right concentration.
67. "When a noble disciple has thus understood ignorance, the origin of
ignorance, the cessation of ignorance, and the way leading to the cessation
of ignorance... he here and now makes an end of suffering. In that way too a
noble disciple is one of right view... and has arrived at this true Dhamma."
(Taints)
68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the
Venerable Sariputta's words. Then they asked him a further question: "But,
friend, might there be another way in which a noble disciple is one of right
view, whose view is straight, who has perfect confidence in the Dhamma and
has arrived at this true Dhamma?" -- "There might be, friends.
69. "When, friends, a noble disciple understands the taints, the origin of
the taints, the cessation of the taints, and the way leading to the
cessation of the taints, in that way he is one of right view, whose view is
straight, who has perfect confidence in the Dhamma and has arrived at this
true Dhamma.
70. "And what are the taints, what is the origin of the taints, what is the
cessation of the taints, what is the way leading to the cessation of the
taints? There are three taints: the taint of sensual desire, the taint of
being and the taint of ignorance. With the arising of ignorance there is the
arising of the taints. With the cessation of ignorance there is the
cessation of the taints. The way leading to the cessation of the taints is
just this Noble Eightfold Path; that is, right view, right intention, right
speech, right action, right livelihood, right effort, right mindfulness and
right concentration.
71. "When a noble disciple has thus understood the taints, the origin of the
taints, the cessation of the taints, and the way leading to the cessation of
the taints, he entirely abandons the underlying tendency to lust, he
abolishes the underlying tendency to aversion, he extirpates the underlying
tendency to the view and conceit 'I am,' and by abandoning ignorance and
arousing true knowledge he here and now makes an end of suffering. In that
way too a noble disciple is one of right view, whose view is straight, who
has perfect confidence in the Dhamma and has arrived at this true Dhamma."
That is what the Venerable Sariputta said. The bhikkhus were satisfied and
delighted in the Venerable Sariputta's words.
----------------------------------------------------------------------------
----
Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/majjhima/mn009.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this. I dont see the dhamma, I dont mind having Sariputta
as a friend, but I cant tell and I dont practice this.
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 Matar
Blessed Be everyone
Merry part and perhaps ...
Merry meet again.


Faculties
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 XLVIII.44 - Pubbakotthaka Sutta - Eastern Gatehouse
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying in Savatthi,
at the Eastern Gatehouse. There he addressed Ven. Sariputta: "Sariputta, do
you take it on conviction that the faculty of conviction, when developed &
pursued, plunges into the Deathless, has the Deathless as its goal &
consummation? Do you take it on conviction that the faculty of
persistence... mindfulness... concentration... discernment, when developed &
pursued, plunges into the Deathless, has the Deathless as its goal &
consummation?"
"Lord, it's not that I take it on conviction in the Blessed One that the
faculty of conviction... persistence... mindfulness... concentration...
discernment, when developed & pursued, plunges into the Deathless, has the
Deathless as its goal & consummation. Those who have not known, seen,
penetrated, realized, or attained it by means of discernment would have to
take it on conviction in others that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, plunges into the Deathless, has the Deathless as its goal &
consummation; whereas those who have known, seen, penetrated, realized, &
attained it by means of discernment would have no doubt or uncertainty that
the faculty of conviction... persistence... mindfulness... concentration...
discernment, when developed & pursued, plunges into the Deathless, has the
Deathless as its goal & consummation. And as for me, I have known, seen, pen
etrated, realized, & attained it by means of discernment. I have no doubt or
uncertainty that the faculty of conviction... persistence... mindfulness...
concentration... discernment, when developed & pursued, plunges into the
Deathless, has the Deathless as its goal & consummation."
"Excellent, Sariputta. Excellent. Those who have not known, seen,
penetrated, realized, or attained it by means of discernment would have to
take it on conviction in others that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, plunges into the Deathless, has the Deathless as its goal &
consummation; whereas those who have known, seen, penetrated, realized, &
attained it by means of discernment would have no doubt or uncertainty that
the faculty of conviction... persistence... mindfulness... concentration...
discernment, when developed & pursued, plunges into the Deathless, has the
Deathless as its goal & consummation."
----------------------------------------------------------------------------
----
Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn48-044.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this.
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 Matar
Blessed Be everyone,


Analysis of the faculties
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 XLVIII.41 - Jara Sutta - Old Age
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying near Savatthi
in the Eastern Monastery, the palace of Migara's mother. Now on that
occasion the Blessed One, on emerging from seclusion in the late afternoon,
sat warming his back in the western sun. Then Ven. Ananda went to the
Blessed One and, on arrival, having bowed down to the Blessed One, massaged
the Blessed One's limbs with his hand and said, "It's amazing, lord. It's
astounding, how the Blessed One's complexion is no longer so clear & bright;
his limbs are flabby & wrinkled; his back, bent forward; there's a
discernible change in his faculties -- the faculty of the eye, the faculty
of the ear, the faculty of the nose, the faculty of the tongue, the faculty
of the body."
"That's the way it is, Ananda. When young, one is subject to aging; when
healthy, subject to illness; when alive, subject to death. The complexion is
no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent
forward; there's a discernible change in the faculties -- the faculty of the
eye, the faculty of the ear, the faculty of the nose, the faculty of the
tongue, the faculty of the body."
That is what the Blessed One said. Having said that, the One Well-gone, the
Teacher, said further:
I spit on you, old age --
old age that makes for ugliness.
The bodily image, so charming,
    is trampled by old age.
Even those who live to a hundred
are headed -- all -- to an end in death,
    which spares no one,
    which tramples all.
----------------------------------------------------------------------------
---
See also: DN 16; SN III.25; Thig V.8.
----------------------------------------------------------------------------
----
Revised: Wed 16 May 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn48-041.html
Samyutta Nikaya XLVIII.10 - Indriya-vibhanga Sutta - Analysis of the Mental
Faculties
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
"Monks, there are these five faculties. Which five? The faculty of
conviction, the faculty of persistence, the faculty of mindfulness, the
faculty of concentration, the faculty of discernment.
"Now what is the faculty of conviction? There is the case where a monk, a
disciple of the noble ones, has conviction, is convinced of the Tathagata's
Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed, the Teacher
of divine & human beings, awakened, blessed.' This is called the faculty of
conviction.
"And what is the faculty of persistence? There is the case where a monk, a
disciple of the noble ones, keeps his persistence aroused for abandoning
unskillful mental qualities and taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to
skillful mental qualities. He generates desire, endeavors, arouses
persistence, upholds & exerts his intent for the sake of the non-arising of
evil, unskillful qualities that have not yet arisen... for the sake of the
abandoning of evil, unskillful qualities that have arisen... for the sake of
the arising of skillful qualities that have not yet arisen...(and) for the
maintenance, non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen. This is called the faculty of
persistence.
"And what is the faculty of mindfulness? There is the case where a monk, a
disciple of the noble ones, is mindful, highly meticulous, remembering &
able to call to mind even things that were done & said long ago. He remains
focused on the body in & of itself -- ardent, alert, & mindful -- putting
aside greed & distress with reference to the world. He remains focused on
feelings in & of themselves... the mind in & of itself... mental qualities
in & of themselves -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world. This is called the faculty of
mindfulness.
"And what is the faculty of concentration? There is the case where a monk, a
disciple of the noble ones, making it his object to let go, attains
concentration, attains singleness of mind. Quite withdrawn from sensuality,
withdrawn from unskillful mental qualities, he enters & remains in the first
jhana: rapture & pleasure born from withdrawal, accompanied by directed
thought & evaluation. With the stilling of directed thought & evaluation, he
enters & remains in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation -- internal
assurance. With the fading of rapture he remains in equanimity, mindful &
alert, and physically sensitive of pleasure. He enters & remains in the
third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has
a pleasurable abiding.' With the abandoning of pleasure & pain -- as with
the earlier disappearance of elation & distress -- he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called the faculty of concentration.
"And what is the faculty of discernment? There is the case where a monk, a
disciple of the noble ones, is discerning, endowed with discernment of
arising & passing away -- noble, penetrating, leading to the right ending of
stress. He discerns, as it is actually present: 'This is stress... This is
the origination of stress... This is the cessation of stress... This is the
path of practice leading to the cessation of stress.' This is called the
faculty of discernment.
"These are the five faculties."
----------------------------------------------------------------------------
----
See also: AN VIII.30.
----------------------------------------------------------------------------
----
Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn48-010.html
As a psychiatric patient or as a person with a sick mind do I have a
weakness in all of this.
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 Matar
Blessed Be everyone


the six senses
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 148 - Chachakka Sutta - The Six Sextets
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
I have heard that on one occasion the Blessed One was staying near Savatthi
in Jeta's Grove, Anathapindika's monastery. There he addressed the monks:
"Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the Dhamma admirable in the beginning, admirable in
the middle, admirable in the end; I will expound the holy life both in its
particulars & in its essence, entirely complete, surpassingly pure -- in
other words, the six sextets. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "The six internal media should be known. The six
external media should be known. The six classes of consciousness should be
known. The six classes of contact should be known. The six classes of
feeling should be known. The six classes of craving should be known.
"'The six internal media should be known.' Thus was it said. In reference to
what was it said? The eye-medium, the ear-medium, the nose-medium, the
tongue-medium, the body-medium, the intellect-medium. 'The six internal
media should be known.' Thus was it said. And in reference to this was it
said. This is the first sextet.
"'The six external media should be known.' Thus was it said. In reference to
what was it said? The form-medium, the sound-medium, the aroma-medium, the
flavor-medium, the tactile sensation-medium, the idea-medium. 'The six
external media should be known.' Thus was it said. And in reference to this
was it said. This is the second sextet.
"'The six classes of consciousness should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. Dependent on the ear & sounds there arises
consciousness at the ear. Dependent on the nose & aromas there arises
consciousness at the nose. Dependent on the tongue & flavors there arises
consciousness at the tongue. Dependent on the body & tactile sensations
there arises consciousness at the body. Dependent on the intellect & ideas
there arises consciousness at the intellect. 'The six classes of
consciousness should be known.' Thus was it said. And in reference to this
was it said. This is the third sextet.
"'The six classes of contact should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. The meeting of the three is contact. Dependent on
the ear & sounds there arises consciousness at the ear. The meeting of the
three is contact. Dependent on the nose & aromas there arises consciousness
at the nose. The meeting of the three is contact. Dependent on the tongue &
flavors there arises consciousness at the tongue. The meeting of the three
is contact. Dependent on the body & tactile sensations there arises
consciousness at the body. The meeting of the three is contact. Dependent on
the intellect & ideas there arises consciousness at the intellect. The
meeting of the three is contact. 'The six classes of contact should be
known.' Thus was it said. And in reference to this was it said. This is the
fourth sextet.
"'The six classes of feeling should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. The meeting of the three is contact. With contact
as a requisite condition there is feeling. Dependent on the ear & sounds
there arises consciousness at the ear. The meeting of the three is contact.
With contact as a requisite condition there is feeling. Dependent on the
nose & aromas there arises consciousness at the nose. The meeting of the
three is contact. With contact as a requisite condition there is feeling.
Dependent on the tongue & flavors there arises consciousness at the tongue.
The meeting of the three is contact. With contact as a requisite condition
there is feeling. Dependent on the body & tactile sensations there arises
consciousness at the body. The meeting of the three is contact. With contact
as a requisite condition there is feeling. Dependent on the intellect &
ideas there arises consciousness at the intellect. The meeting of the three
is contact. With contact as a requisite condition there is feeling. 'The six
classes of feeling should be known.' Thus was it said. And in reference to
this was it said. This is the fifth sextet.
"'The six classes of craving should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. The meeting of the three is contact. With contact
as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the ear & sounds there arises
consciousness at the ear. The meeting of the three is contact. With contact
as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the nose & aromas there arises
consciousness at the nose. The meeting of the three is contact. With contact
as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the tongue & flavors there arises
consciousness at the tongue. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a
requisite condition there is craving. Dependent on the body & tactile
sensations there arises consciousness at the body. The meeting of the three
is contact. With contact as a requisite condition there is feeling. With
feeling as a requisite condition there is craving. Dependent on the
intellect & ideas there arises consciousness at the intellect. The meeting
of the three is contact. With contact as a requisite condition there is
feeling. With feeling as a requisite condition there is craving. 'The six
classes of craving should be known.' Thus was it said. And in reference to
this was it said. This is the sixth sextet.
"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The
arising & falling away of the eye are discerned. And when its arising &
falling away are discerned, it would follow that 'My self arises & falls
away.' That's why it wouldn't be tenable if anyone were to say, 'The eye is
the self.' So the eye is not-self. If anyone were to say, 'Forms are the
self,' that wouldn't be tenable... Thus the eye is not-self and forms are
not-self. If anyone were to say, 'Consciousness at the eye is the self,'
that wouldn't be tenable... Thus the eye is not-self, forms are not-self,
consciousness at the eye is not-self. If anyone were to say, 'Contact at the
eye is the self,' that wouldn't be tenable... Thus the eye is not-self,
forms are not-self, consciousness at the eye is not-self, contact at the eye
is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be
tenable... Thus the eye is not-self, forms are not-self, consciousness at
the eye is not-self, contact at the eye is not-self, feeling is not self. If
anyone were to say, 'Craving is the self,' that wouldn't be tenable. The
arising & falling away of craving are discerned. And when its arising &
falling away are discerned, it would follow that 'My self arises & falls
away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is
the self.' Thus the eye is not-self, forms are not-self, consciousness at
the eye is not-self, contact at the eye is not-self, feeling is not self,
craving is not-self.
"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...
"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...
"If anyone were to say, 'The tongue is the self,' that wouldn't be
tenable...
"If anyone were to say, 'The body is the self,' that wouldn't be tenable...
"If anyone were to say, 'The intellect is the self,' that wouldn't be
tenable. The arising & falling away of the intellect are discerned. And when
its arising & falling away are discerned, it would follow that 'My self
arises & falls away.' That's why it wouldn't be tenable if anyone were to
say, 'The intellect is the self.' So the intellect is not-self. If anyone
were to say, 'Ideas are the self,' that wouldn't be tenable... Thus the
intellect is not-self and ideas are not-self. If anyone were to say,
'Consciousness at the intellect is the self,' that wouldn't be tenable...
Thus the intellect is not-self, ideas are not-self, consciousness at the
intellect is not-self. If anyone were to say, 'Contact at the intellect is
the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas
are not-self, consciousness at the intellect is not-self, contact at the
intellect is not-self. If anyone were to say, 'Feeling is the self,' that
wouldn't be tenable... Thus the intellect is not-self, ideas are not-self,
consciousness at the intellect is not-self, contact at the intellect is
not-self, feeling is not self. If anyone were to say, 'Craving is the self,'
that wouldn't be tenable. The arising & falling away of craving are
discerned. And when its arising & falling away are discerned, it would
follow that 'My self arises & falls away.' That's why it wouldn't be tenable
if anyone were to say, 'Craving is the self.' Thus the intellect is
not-self, ideas are not-self, consciousness at the intellect is not-self,
contact at the intellect is not-self, feeling is not self, craving is
not-self.
"This, monks, is the path of practice leading to self-identification. One
assumes about the eye that 'This is me, this is my self, this is what I am.'
One assumes about forms... One assumes about consciousness at the eye... One
assumes about contact at the eye... One assumes about feeling... One assumes
about craving that 'This is me, this is my self, this is what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is me, this is my self, this is
what I am.' One assumes about ideas... One assumes about consciousness at
the intellect... One assumes about contact at the intellect... One assumes
about feeling... One assumes about craving that 'This is me, this is my
self, this is what I am.'
"Now, this is the path of practice leading to the cessation of
self-identification. One assumes about the eye that 'This is not me, this is
not my self, this is not what I am.' One assumes about forms... One assumes
about consciousness at the eye... One assumes about contact at the eye...
One assumes about feeling... One assumes about craving that 'This is not me,
this is not my self, this is not what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is not me, this is not my self,
this is not what I am.' One assumes about ideas... One assumes about
consciousness at the intellect... One assumes about contact at the
intellect... One assumes about feeling... One assumes about craving that
'This is not me, this is not my self, this is not what I am.'
"Dependent on the eye & forms there arises consciousness at the eye. The
meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one relishes it, welcomes
it, or remains fastened to it, then one's passion-obsession gets obsessed.
If, when touched by a feeling of pain, one sorrows, grieves, & laments,
beats one's breast, becomes distraught, then one's resistance-obsession gets
obsessed. If, when touched by a feeling of neither pleasure nor pain, one
does not discern, as it actually is present, the origination, passing away,
allure, drawback, or escape from that feeling, then one's
ignorance-obsession gets obsessed. That a person -- without abandoning
passion-obsession with regard to a feeling of pleasure, without abolishing
resistance-obsession with regard to a feeling of pain, without uprooting
ignorance-obsession with regard to a feeling of neither pleasure nor pain,
without abandoning ignorance and giving rise to clear knowing -- would put
an end to suffering & stress in the here & now: such a thing isn't possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the
intellect. The meeting of the three is contact. With contact as a requisite
condition, there arises what is felt either as pleasure, pain, or neither
pleasure nor pain. If, when touched by a feeling of pleasure, one relishes
it, welcomes it, or remains fastened to it, then one's passion-obsession
gets obsessed. If, when touched by a feeling of pain, one sorrows, grieves,
& laments, beats one's breast, becomes distraught, then one's
resistance-obsession gets obsessed. If, when touched by a feeling of neither
pleasure nor pain, one does not discern, as it actually is present, the
origination, passing away, allure, drawback, or escape from that feeling,
then one's ignorance-obsession gets obsessed. That a person -- without
abandoning passion-obsession with regard to a feeling of pleasure, without
abolishing resistance-obsession with regard to a feeling of pain, without
uprooting ignorance-obsession with regard to a feeling of neither pleasure
nor pain, without abandoning ignorance and giving rise to clear knowing --
would put an end to suffering & stress in the here & now: such a thing isn't
possible.
"Dependent on the eye & forms there arises consciousness at the eye. The
meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one does not relish it,
welcome it, or remain fastened to it, then one's passion-obsession doesn't
get obsessed. If, when touched by a feeling of pain, one does not sorrow,
grieve, or lament, beat one's breast or become distraught, then one's
resistance obsession doesn't get obsessed. If, when touched by a feeling of
neither pleasure nor pain, one discerns, as it actually is present, the
origination, passing away, allure, drawback, & escape from that feeling,
then one's ignorance-obsession doesn't get obsessed. That a person --
through abandoning passion-obsession with regard to a feeling of pleasure,
through abolishing resistance-obsession with regard to a feeling of pain,
through uprooting ignorance-obsession with regard to a feeling of neither
pleasure nor pain, through abandoning ignorance and giving rise to clear
knowing -- would put an end to suffering & stress in the here & now: such a
thing is possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the
intellect. The meeting of the three is contact. With contact as a requisite
condition, there arises what is felt either as pleasure, pain, or neither
pleasure nor pain. If, when touched by a feeling of pleasure, one does not
relish it, welcome it, or remain fastened to it, then one's
passion-obsession doesn't get obsessed. If, when touched by a feeling of
pain, one does not sorrow, grieve, or lament, beat one's breast or become
distraught, then one's resistance obsession doesn't get obsessed. If, when
touched by a feeling of neither pleasure nor pain, one discerns, as it
actually is present, the origination, passing away, allure, drawback, &
escape from that feeling, then one's ignorance-obsession doesn't get
obsessed. That a person -- through abandoning passion-obsession with regard
to a feeling of pleasure, through abolishing resistance-obsession with
regard to a feeling of pain, through uprooting ignorance-obsession with
regard to a feeling of neither pleasure nor pain, through abandoning
ignorance and giving rise to clear knowing -- would put an end to suffering
& stress in the here & now: such a thing is possible.
"Seeing thus, the well-instructed disciple of the noble ones grows
disenchanted with the eye, disenchanted with forms, disenchanted with
consciousness at the eye, disenchanted with contact at the eye, disenchanted
with feeling, disenchanted with craving.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas,
disenchanted with consciousness at the intellect, disenchanted with contact
at the intellect, disenchanted with feeling, disenchanted with craving.
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 at his
words. And while this explanation was being given, the hearts of 60 monks,
through no clinging (not being sustained), were fully released from
fermentation/effluents.
----------------------------------------------------------------------------
----
Revised: Wed 2 July 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn148.html
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 on a regular basis nor am I
skilled in it. I just seem to take it for granted without doing anything
with 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.
with mudita
Ratana Matar
Blessed Be everyone


The power of compassion
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 VI.13 - Nissaraniya Sutta - Means of Escape
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
----------------------------------------------------------------------------
----
"Monks, these six properties are means of escape. Which six?
"There is the case where a monk might say, 'Although good will has been
developed, pursued, handed the reins and taken as a basis, given a
grounding, steadied, consolidated, and well-undertaken by me as my
awareness-release, still ill will keeps overpowering my mind.' He should be
told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent
the Blessed One, for it's not right to misrepresent the Blessed One, and the
Blessed One wouldn't say that. It's impossible, there is no way that -- when
good will has been developed, pursued, handed the reins and taken as a
basis, given a grounding, steadied, consolidated, and well-undertaken as an
awareness-release -- ill will would still keep overpowering the mind. That
possibility doesn't exist, for this is the escape from ill will: good will
as an awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although compassion
has been developed, pursued, handed the reins and taken as a basis, given a
grounding, steadied, consolidated, and well-undertaken by me as my
awareness-release, still viciousness keeps overpowering my mind.' He should
be told, 'Don't say that. You shouldn't speak in that way. Don't
misrepresent the Blessed One, for it's not right to misrepresent the Blessed
One, and the Blessed One wouldn't say that. It's impossible, there is no way
that -- when compassion has been developed, pursued, handed the reins and
taken as a basis, given a grounding, steadied, consolidated, and
well-undertaken as an awareness-release -- viciousness would still keep
overpowering the mind. That possibility doesn't exist, for this is the
escape from viciousness: compassion as an awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although
appreciation has been developed, pursued, handed the reins and taken as a
basis, given a grounding, steadied, consolidated, and well-undertaken by me
as my awareness-release, still resentment keeps overpowering my mind.' He
should be told, 'Don't say that. You shouldn't speak in that way. Don't
misrepresent the Blessed One, for it's not right to misrepresent the Blessed
One, and the Blessed One wouldn't say that. It's impossible, there is no way
that -- when appreciation has been developed, pursued, handed the reins and
taken as a basis, given a grounding, steadied, consolidated, and
well-undertaken as an awareness-release -- resentment would still keep
overpowering the mind. That possibility doesn't exist, for this is the
escape from resentment: appreciation as an awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although equanimity
has been developed, pursued, handed the reins and taken as a basis, given a
grounding, steadied, consolidated, and well-undertaken by me as my
awareness-release, still passion keeps overpowering my mind.' He should be
told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent
the Blessed One, for it's not right to misrepresent the Blessed One, and the
Blessed One wouldn't say that. It's impossible, there is no way that -- when
equanimity has been developed, pursued, handed the reins and taken as a
basis, given a grounding, steadied, consolidated, and well-undertaken as an
awareness-release -- passion would still keep overpowering the mind. That
possibility doesn't exist, for this is the escape from passion: equanimity
as an awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although the
signless has been developed, pursued, handed the reins and taken as a basis,
given a grounding, steadied, consolidated, and well-undertaken by me as my
awareness-release, still my consciousness follows the drift of signs.' He
should be told, 'Don't say that. You shouldn't speak in that way. Don't
misrepresent the Blessed One, for it's not right to misrepresent the Blessed
One, and the Blessed One wouldn't say that. It's impossible, there is no way
that -- when the signless has been developed, pursued, handed the reins and
taken as a basis, given a grounding, steadied, consolidated, and
well-undertaken as an awareness-release -- consciousness would follow the
drift of signs. That possibility doesn't exist, for this is the escape from
all signs: the signless as an awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although "I am" is
gone, and I do not assume that "I am this," still the arrow of uncertainty &
perplexity keeps overpowering my mind.' He should be told, 'Don't say that.
You shouldn't speak in that way. Don't misrepresent the Blessed One, for
it's not right to misrepresent the Blessed One, and the Blessed One wouldn't
say that. It's impossible, there is no way that -- when "I am" is gone, and
"I am this" is not assumed -- the arrow of uncertainty & perplexity would
keep overpowering the mind. That possibility doesn't exist, for this is the
escape from the arrow of uncertainty & perplexity: the uprooting of the
conceit, "I am".'
"These, monks, are six properties that are means of escape."
----------------------------------------------------------------------------
----
See also: AN V.200
----------------------------------------------------------------------------
----
Revised: Sun 8 December 2002
http://www.accesstoinsight.org/canon/anguttara/an06-013.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to blessings
with mudita
Ratana Matar
Blessed Be everyone,
merry part and perhaps
merry meet again.

Brahma-vihara
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 7 - Vatthupama Sutta - The Simile of the Cloth
Translated from the Pali by Nyanaponika Thera. For free distribution only.
From The Simile of the Cloth & the Discourse on Effacement (WH 61), edited
by Nyanaponika Thera, (Kandy: Buddhist Publication Society, 1988). Copyright
©1988 Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
---
1. Thus have I heard. Once the Blessed One was staying at Savatthi, in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus:
"Monks." -- "Venerable sir," they replied. The Blessed One said this:
2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in
some dye or other, whether blue or yellow or red or pink, it would take the
dye badly and be impure in color. And why is that? Because the cloth was not
clean. So too, monks, when the mind is defiled,[1] an unhappy destination
[in a future existence] may be expected.
"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some
dye or other, whether blue or yellow or red or pink, it would take the dye
well and be pure in color. And why is that? Because the cloth was clean. So
too, monks, when the mind is undefiled, a happy destination [in a future
existence] may be expected.
3. "And what, monks, are the defilements of the mind?[2] (1) Covetousness
and unrighteous greed are a defilement of the mind; (2) ill will is a
defilement of the mind; (3) anger is a defilement of the mind; (4)
hostility...(5) denigration...(6) domineering...(7) envy...(8)
jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12)
presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence
is a defilement of the mind.[3]
4. "Knowing, monks, covetousness and unrighteous greed to be a defilement of
the mind, the monk abandons them.[4] Knowing ill will to be a defilement of
the mind, he abandons it. Knowing anger to be a defilement of the mind, he
abandons it. Knowing hostility to be a defilement of the mind, he abandons
it. Knowing denigration to be a defilement of the mind, he abandons it.
Knowing domineering to be a defilement of the mind, he abandons it. Knowing
envy to be a defilement of the mind, he abandons it. Knowing jealousy to be
a defilement of the mind, he abandons it. Knowing hypocrisy to be a
defilement of the mind, he abandons it. Knowing fraud to be a defilement of
the mind, he abandons it. Knowing obstinacy to be a defilement of the mind,
he abandons it. Knowing presumption to be a defilement of the mind, he
abandons it. Knowing conceit to be a defilement of the mind, he abandons it.
Knowing arrogance to be a defilement of the mind, he abandons it. Knowing
vanity to be a defilement of the mind, he abandons it. Knowing negligence to
be a defilement of the mind, he abandons it.
5. "When in the monk who thus knows that covetousness and unrighteous greed
are a defilement of the mind, this covetousness and unrighteous greed have
been abandoned; when in him who thus knows that ill will is a defilement of
the mind, this ill will has been abandoned;... when in him who thus knows
that negligence is a defilement of the mind, this negligence has been
abandoned -- [5]
6. -- he thereupon gains unwavering confidence in the Buddha[6] thus: 'Thus
indeed is the Blessed One: he is accomplished, fully enlightened, endowed
with [clear] vision and [virtuous] conduct, sublime, knower of the worlds,
the incomparable guide of men who are tractable, the teacher of gods and
men, enlightened and blessed.'
7. -- he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by
the Blessed One is the Dhamma, realizable here and now, possessed of
immediate result, bidding you come and see, accessible and knowable
individually by the wise.
8. -- he gains unwavering confidence in the Sangha thus: 'The Sangha of the
Blessed One's disciples has entered on the good way, has entered on the
straight way, has entered on the true way, has entered on the proper way;
that is to say, the four pairs of men, the eight types of persons; this
Sangha of the Blessed One's disciples is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, the
incomparable field of merit for the world.'
9. "When he has given up, renounced, let go, abandoned and relinquished [the
defilements] in part,[7] he knows: 'I am endowed with unwavering confidence
in the Buddha... in the Dhamma... in the Sangha; and he gains enthusiasm for
the goal, gains enthusiasm for the Dhamma,[8] gains gladness connected with
the Dhamma. When he is gladdened, joy is born in him; being joyous in mind,
his body becomes tranquil; his body being tranquil, he feels happiness; and
the mind of him who is happy becomes concentrated.[9]
10. "He knows: 'I have given up, renounced, let go, abandoned and
relinquished [the defilements] in part'; and he gains enthusiasm for the
goal, gains enthusiasm for the Dhamma, gains gladness connected with the
Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his
body becomes tranquil; when his body is tranquil, he feels happiness; and
the mind of him who is happy becomes concentrated.
11. "If, monks, a monk of such virtue, such concentration and such
wisdom[10] eats almsfood consisting of choice hill-rice together with
various sauces and curries, even that will be no obstacle for him.[11]
"Just as cloth that is stained and dirty becomes clean and bright with the
help of pure water, or just as gold becomes clean and bright with the help
of a furnace, so too, if a monk of such virtue, such concentration and such
wisdom eats almsfood consisting of choice hill-rice together with various
sauces and curries, even that will be no obstacle for him.
12. "He abides, having suffused with a mind of loving-kindness[12] one
direction of the world, likewise the second, likewise the third, likewise
the fourth, and so above, below, around and everywhere, and to all as to
himself; he abides suffusing the entire universe with loving-kindness, with
a mind grown great, lofty, boundless and free from enmity and ill will.
"He abides, having suffused with a mind of compassion... of sympathetic
joy... of equanimity one direction of the world, likewise the second,
likewise the third, likewise the fourth, and so above, below, around and
everywhere, and to all as to himself; he abides suffusing the entire
universe with equanimity, with a mind grown great, lofty, boundless and free
from enmity and ill will.
13. "He understands what exists, what is low, what is excellent,[13] and
what escape there is from this [whole] field of perception.[14]
14. "When he knows and sees[15] in this way, his mind becomes liberated from
the canker of sensual desire, liberated from the canker of becoming,
liberated from the canker of ignorance.[16] When liberated, there is
knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of
purity has been lived, the task is done, there is no more of this to come.'
Such a monk is called 'one bathed with the inner bathing."[17]
15. Now at that time the brahman Sundarika Bharadvaja[18] was seated not far
from the Blessed One, and he spoke to the Blessed One thus: "But does Master
Gotama go to the Bahuka River to bathe?"
"What good, brahman, is the Bahuka River? What can the Bahuka River do?"
"Truly, Master Gotama, many people believe that the Bahuka River gives
purification, many people believe that the Bahuka River gives merit. For in
the Bahuka River many people wash away the evil deeds they have done."
16. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these
stanzas:[19]
Bahuka and Adhikakka,[20]
Gaya and Sundarika,
Payaga and Sarassati,
And the stream Bahumati --
A fool may there forever bathe, Yet will not purify his black deeds.
What can Sundarika bring to pass?
What can the Payaga and the Bahuka?
They cannot purify an evil-doer,
A man performing brutal and cruel acts.
One pure in heart has evermore
The Feast of Cleansing[21] and the Holy Day;[22]
One pure in heart who does good deeds
Has his observances perfect for all times.
It is here, O brahman, that you should bathe[23]
To make yourself a safe refuge for all beings.
And if you speak no untruth,
Nor work any harm for breathing things,
Nor take what is not offered,
With faith and with no avarice,
To Gaya gone, what would it do for you?
Let any well your Gaya be!
17. When this was said, the brahman Sundarika Bharadvaja spoke thus:
"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been
made clear in many ways by Master Gotama, as though he were righting the
overthrown, revealing the hidden, showing the way to one who is lost, or
holding up a lamp in the dark for those with eyesight to see forms.
18. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha.
May I receive the [first ordination of] going forth under Master Gotama, may
I receive the full admission!
19. And the brahman Sundarika Bharadvaja received the [first ordination of]
going forth under the Blessed One, and he received the full admission. And
not long after his full admission, dwelling alone, secluded, diligent,
ardent and resolute, the venerable Bharadvaja by his own realization
understood and attained in this very life that supreme goal of the pure
life, for which men of good family go forth from home life into
homelessness. And he had direct knowledge thus: "Birth is exhausted, the
pure life has been lived, the task is done, there is no more of this to
come."
And the venerable Bharadvaja became one of the Arahats.
----------------------------------------------------------------------------
----
Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn007.html
Anguttara Nikaya III.65 - Kalama Sutta - The Instruction to the Kalamas
Translated from the Pali by Soma Thera. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From Kalama Sutta: The Buddha's Charter of Free Inquiry (WH 8), translated
by Soma Thera, (Kandy: Buddhist Publication Society, 1981). Copyright ©1981
Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
----
(The Kalamas of Kesaputta go to see the Buddha)
1. I heard thus. Once the Blessed One, while wandering in the Kosala country
with a large community of bhikkhus, entered a town of the Kalama people
called Kesaputta. The Kalamas who were inhabitants of Kesaputta: "Reverend
Gotama, the monk, the son of the Sakyans, has, while wandering in the Kosala
country, entered Kesaputta. The good repute of the Reverend Gotama has been
spread in this way: Indeed, the Blessed One is thus consummate, fully
enlightened, endowed with knowledge and practice, sublime, knower of the
worlds, peerless, guide of tamable men, teacher of divine and human beings,
which he by himself has through direct knowledge understood clearly. He set
forth the Dhamma, good in the beginning, good in the middle, good in the
end, possessed of meaning and the letter, and complete in everything; and he
proclaims the holy life that is perfectly pure. Seeing such consummate ones
is good indeed."
2. Then the Kalamas who were inhabitants of Kesaputta went to where the
Blessed One was. On arriving there some paid homage to him and sat down on
one side; some exchanged greetings with him and after the ending of cordial
memorable talk, sat down on one side; some saluted him raising their joined
palms and sat down on one side; some announced their name and family and sat
down on one side; some without speaking, sat down on one side.
(The Kalamas of Kesaputta ask for guidance from the Buddha)
3. The Kalamas who were inhabitants of Kesaputta sitting on one side said to
the Blessed One: "There are some monks and brahmans, venerable sir, who
visit Kesaputta. They expound and explain only their own doctrines; the
doctrines of others they despise, revile, and pull to pieces. Some other
monks and brahmans too, venerable sir, come to Kesaputta. They also expound
and explain only their own doctrines; the doctrines of others they despise,
revile, and pull to pieces. Venerable sir, there is doubt, there is
uncertainty in us concerning them. Which of these reverend monks and
brahmans spoke the truth and which falsehood?"
(The criterion for rejection)
4. "It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty
has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what
has been acquired by repeated hearing; nor upon tradition; nor upon rumor;
nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor
upon specious reasoning; nor upon a bias towards a notion that has been
pondered over; nor upon another's seeming ability; nor upon the
consideration, 'The monk is our teacher.' Kalamas, when you yourselves know:
'These things are bad; these things are blamable; these things are censured
by the wise; undertaken and observed, these things lead to harm and ill,'
abandon them.
(Greed, hate, and delusion)
5. "What do you think, Kalamas? Does greed appear in a man for his benefit
or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to
greed, and being overwhelmed and vanquished mentally by greed, this man
takes life, steals, commits adultery, and tells lies; he prompts another
too, to do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir."
6. "What do you think, Kalamas? Does hate appear in a man for his benefit or
harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to hate,
and being overwhelmed and vanquished mentally by hate, this man takes life,
steals, commits adultery, and tells lies; he prompts another too, to do
likewise. Will that be long for his harm and ill?" -- "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a man for his
benefit or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given
to delusion, and being overwhelmed and vanquished mentally by delusion, this
man takes life, steals, commits adultery, and tells lies; he prompts another
too, to do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir."
8. "What do you think, Kalamas? Are these things good or bad?" -- "Bad,
venerable sir" -- "Blamable or not blamable?" -- "Blamable, venerable
sir." -- "Censured or praised by the wise?" -- "Censured, venerable sir." --
"Undertaken and observed, do these things lead to harm and ill, or not? Or
how does it strike you?" -- "Undertaken and observed, these things lead to
harm and ill. Thus it strikes us here."
9. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do
not go upon what has been acquired by repeated hearing; nor upon tradition;
nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon
an axiom; nor upon specious reasoning; nor upon a bias towards a notion that
has been pondered over; nor upon another's seeming ability; nor upon the
consideration, "The monk is our teacher." Kalamas, when you yourselves know:
"These things are bad; these things are blamable; these things are censured
by the wise; undertaken and observed, these things lead to harm and ill,"
abandon them.'
(The criterion for acceptance)
10. "Come, Kalamas. Do not go upon what has been acquired by repeated
hearing; nor upon tradition; nor upon rumor; nor upon what is in a
scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning;
nor upon a bias towards a notion that has been pondered over; nor upon
another's seeming ability; nor upon the consideration, 'The monk is our
teacher.' Kalamas, when you yourselves know: 'These things are good; these
things are not blamable; these things are praised by the wise; undertaken
and observed, these things lead to benefit and happiness,' enter on and
abide in them.
(Absence of greed, hate, and delusion)
11. "What do you think, Kalamas? Does absence of greed appear in a man for
his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to greed, and being not overwhelmed and not vanquished
mentally by greed, this man does not take life, does not steal, does not
commit adultery, and does not tell lies; he prompts another too, to do
likewise. Will that be long for his benefit and happiness?" -- "Yes,
venerable sir."
12. "What do you think, Kalamas? Does absence of hate appear in a man for
his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to hate, and being not overwhelmed and not vanquished
mentally by hate, this man does not take life, does not steal, does not
commit adultery, and does not tell lies; he prompts another too, to do
likewise. Will that be long for his benefit and happiness?" -- "Yes,
venerable sir."
13. "What do you think, Kalamas? Does absence of delusion appear in a man
for his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to delusion, and being not overwhelmed and not vanquished
mentally by delusion, this man does not take life, does not steal, does not
commit adultery, and does not tell lies; he prompts another too, to do
likewise. Will that be long for his benefit and happiness?" -- "Yes,
venerable sir."
14. "What do you think, Kalamas? Are these things good or bad?" -- "Good,
venerable sir." -- "Blamable or not blamable?" -- "Not blamable, venerable
sir." -- "Censured or praised by the wise?" -- "Praised, venerable sir." --
"Undertaken and observed, do these things lead to benefit and happiness, or
not? Or how does it strike you?" -- "Undertaken and observed, these things
lead to benefit and happiness. Thus it strikes us here."
15. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do
not go upon what has been acquired by repeated hearing; nor upon tradition;
nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon
an axiom; nor upon specious reasoning; nor upon a bias towards a notion that
has been pondered over; nor upon another's seeming ability; nor upon the
consideration, "The monk is our teacher." Kalamas, when you yourselves know:
"These things are good; these things are not blamable; these things are
praised by the wise; undertaken and observed, these things lead to benefit
and happiness," enter on and abide in them.'
(The Four Exalted Dwellings)
16. "The disciple of the Noble Ones, Kalamas, who in this way is devoid of
coveting, devoid of ill will, undeluded, clearly comprehending and mindful,
dwells, having pervaded, with the thought of amity, one quarter; likewise
the second; likewise the third; likewise the fourth; so above, below, and
across; he dwells, having pervaded because of the existence in it of all
living beings, everywhere, the entire world, with the great, exalted,
boundless thought of amity that is free of hate or malice.
"He lives, having pervaded, with the thought of compassion, one quarter;
likewise the second; likewise the third; likewise the fourth; so above,
below, and across; he dwells, having pervaded because of the existence in it
of all living beings, everywhere, the entire world, with the great, exalted,
boundless thought of compassion that is free of hate or malice.
"He lives, having pervaded, with the thought of gladness, one quarter;
likewise the second; likewise the third; likewise the fourth; so above,
below, and across; he dwells, having pervaded because of the existence in it
of all living beings, everywhere, the entire world, with the great, exalted,
boundless thought of gladness that is free of hate or malice.
"He lives, having pervaded, with the thought of equanimity, one quarter;
likewise the second; likewise the third; likewise the fourth; so above,
below, and across; he dwells, having pervaded because of the existence in it
of all living beings, everywhere, the entire world, with the great, exalted,
boundless thought of equanimity that is free of hate or malice.
(The Four Solaces)
17. "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
such a malice-free mind, such an undefiled mind, and such a purified mind,
is one by whom four solaces are found here and now.
"'Suppose there is a hereafter and there is a fruit, result, of deeds done
well or ill. Then it is possible that at the dissolution of the body after
death, I shall arise in the heavenly world, which is possessed of the state
of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds
done well or ill. Yet in this world, here and now, free from hatred, free
from malice, safe and sound, and happy, I keep myself.' This is the second
solace found by him.
"'Suppose evil (results) befall an evil-doer. I, however, think of doing
evil to no one. Then, how can ill (results) affect me who do no evil deed?'
This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I see myself
purified in any case.' This is the fourth solace found by him.
"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
such a malice-free mind, such an undefiled mind, and such a purified mind,
is one by whom, here and now, these four solaces are found."
"So it is, Blessed One. So it is, Sublime one. The disciple of the Noble
Ones, venerable sir, who has such a hate-free mind, such a malice-free mind,
such an undefiled mind, and such a purified mind, is one by whom, here and
now, four solaces are found.
"'Suppose there is a hereafter and there is a fruit, result, of deeds done
well or ill. Then it is possible that at the dissolution of the body after
death, I shall arise in the heavenly world, which is possessed of the state
of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds
done well or ill. Yet in this world, here and now, free from hatred, free
from malice, safe and sound, and happy, I keep myself.' This is the second
solace found by him.
"'Suppose evil (results) befall an evil-doer. I, however, think of doing
evil to no one. Then, how can ill (results) affect me who do no evil deed?'
This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I see myself
purified in any case.' This is the fourth solace found by him.
"The disciple of the Noble Ones, venerable sir, who has such a hate-free
mind, such a malice-free mind, such an undefiled mind, and such a purified
mind, is one by whom, here and now, these four solaces are found.
"Marvelous, venerable sir! Marvelous, venerable sir! As if, venerable sir, a
person were to turn face upwards what is upside down, or to uncover the
concealed, or to point the way to one who is lost or to carry a lamp in the
darkness, thinking, 'Those who have eyes will see visible objects,' so has
the Dhamma been set forth in many ways by the Blessed One. We, venerable
sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the
Community of Bhikkhus for refuge. Venerable sir, may the Blessed One regard
us as lay followers who have gone for refuge for life, from today."
----------------------------------------------------------------------------
----
See also: "A Look at the Kalama Sutta," by Bhikkhu Bodhi.
----------------------------------------------------------------------------
----
Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/anguttara/an03-065a.html
As a psychiatric patient or as a person with a sick mind do I have weakness
in all of this. Many weaknesses; I dont practice this on a regular basis.
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 Matar
Blessed Be everyone
merry part and perhaps
merry meet again...

 For free distribution only.
LOL
vegan
-- 
questo articolo e` stato inviato via web dal servizio gratuito 
http://www.newsland.it/news
 segnala gli abusi ad 
ab...@newsland.it