Newsgroup: it.cultura.religioni.buddhismo
Titolo: Re : Blessed Be Barb; the khandha's

Re : Blessed Be Barb; the khandha's
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and Merry meet. You might want to save this Barb, because it
might be gone in a week.
Venerable Dhammadina was praised by the Buddha :"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. ..."
Majjhima Nikaya 44 - Cula-vedalla Sutta - The Shorter Set of
Questions-and-Answers
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying near 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.
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Notes
1. Verbal fabrication grows still on attaining the second jhana; bodily
fabrication grows still on attaining the fourth jhana; mental fabrication
grows still on attaining the cessation of perception & feeling. [Go back]
2. Emptiness, the signless, & the undirected are names for a state of
concentration that lies on the threshold of Unbinding. They differ only in
how they are approached. According to the commentary, they color one's first
apprehension of Unbinding: a meditator who has been focusing on the theme of
inconstancy will first apprehend Unbinding as signless; one who has been
focusing on the theme of stress will first apprehend it as undirected; one
who has been focusing on the theme of not-self will first apprehend it as
emptiness. [Go back]
3. According to the commentary, "seclusion" here stands for Unbinding. On
emerging from the cessation of perception & feeling, and having had contact
with emptiness/the signless/the undirected, the mind inclines naturally to a
direct experience of Unbinding. [Go back]
4. In other words, once the pleasure of the first jhana has been used as a
basis for giving rise to the discernment that leads to arahantship, the mind
has no further passion-obsession with pleasant feeling. (The commentary says
that this is true at attainment of non-returning, but this must be a
mistake, as non-returners are still subject to passion for form and formless
phenomena.) [Go back]
5. Once this sorrow has been used as a basis for giving rise to the
discernment that leads to non-returning, the mind has no further
resistance-obsession with painful feeling. [Go back]
6. Once this feeling of neither pleasure nor pain has been used as a basis
for giving rise to the discernment that leads to arahantship, the mind has
no further ignorance-obsession with feelings of neither pleasure nor pain.
[Go back]
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn044.html
Venerable Dhammadina was praised by the
Buddha :"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. ..."
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 Barb,
merry part and perhaps ..
merry Meet again ...

Re : Blessed Be Barb; the characteristics of the khanddha's
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb Beier and Merry Meet!
Anguttara Nikaya VI.63 - Nibbedhika Sutta - Penetrative
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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"I will teach you the penetrative explanation that is a Dhamma explanation.
Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "And which penetrative explanation is a Dhamma
explanation?
"Sensuality should be known. The cause by which sensuality comes into play
should be known. The diversity in sensuality should be known. The result of
sensuality should be known. The cessation of sensuality should be known. The
path of practice for the cessation of sensuality should be known.
"Feeling should be known. The cause by which feeling comes into play should
be known. The diversity in feeling should be known. The result of feeling
should be known. The cessation of feeling should be known. The path of
practice for the cessation of feeling should be known.
"Perception should be known. The cause by which perception comes into play
should be known. The diversity in perception should be known. The result of
perception should be known. The cessation of perception should be known. The
path of practice for the cessation of perception should be known.
"Fermentations (asava) should be known. The cause by which fermentations
come into play should be known. The diversity in fermentations should be
known. The result of fermentations should be known. The cessation of
fermentations should be known. The path of practice for the cessation of
fermentations should be known
"Kamma should be known. The cause by which kamma comes into play should be
known. The diversity in kamma should be known. The result of kamma should be
known. The cessation of kamma should be known. The path of practice for the
cessation of kamma should be known.
"Stress should be known. The cause by which stress comes into play should be
known. The diversity in stress should be known. The result of stress should
be known. The cessation of stress should be known. The path of practice for
the cessation of stress should be known.
[1] "'Sensuality should be known. The cause by which sensuality comes into
play... The diversity in sensuality... The result of sensuality... The
cessation of sensuality... The path of practice for the cessation of
sensuality should be known.' Thus it has been said. In reference to what was
it said?
"There are these five strings of sensuality. Which five? Forms cognizable
via the eye -- agreeable, pleasing, charming, endearing, fostering desire,
enticing; sounds cognizable via the ear... aromas cognizable via the nose...
flavors cognizable via the tongue... tactile sensations cognizable via the
body -- agreeable, pleasing, charming, endearing, fostering desire,
enticing. But these are not sensuality. They are called strings of
sensuality in the discipline of the noble ones.
The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures
found in the world.
The passion for his resolves is a man's sensuality.
The beauties remain as they are in the world,
while the wise, in this regard,
subdue their desire.
"And what is the cause by which sensuality comes into play? Contact is the
cause by which sensuality comes into play.
"And what is the diversity in sensuality? Sensuality with regard to forms is
one thing, sensuality with regard to sounds is another, sensuality with
regard to aromas is another, sensuality with regard to flavors is another,
sensuality with regard to tactile sensations is another. This is called the
diversity in sensuality.
"And what is the result of sensuality? One who wants sensuality produces a
corresponding state of existence, on the side of merit or demerit. This is
called the result of sensuality.
"And what is the cessation of sensuality? From the cessation of contact is
the cessation of sensuality; and just this noble eightfold path -- right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration -- is the way leading to the
cessation of sensuality.
"Now when a disciple of the noble ones discerns sensuality in this way, the
cause by which sensuality comes into play in this way, the diversity of
sensuality in this way, the result of sensuality in this way, the cessation
of sensuality in this way, & the path of practice leading to the cessation
of sensuality in this way, then he discerns this penetrative holy life as
the cessation of sensuality.
"'Sensuality should be known. The cause by which sensuality comes into
play... The diversity in sensuality... The result of sensuality... The
cessation of sensuality... The path of practice for the cessation of
sensuality should be known.' Thus it has been said, and in reference to this
was it said.
[2] "'Feeling should be known. The cause by which feeling comes into play...
The diversity in feeling... The result of feeling... The cessation of
feeling... The path of practice for the cessation of feeling should be
known.' Thus it has been said. In reference to what was it said?
"There are these three kinds of feeling: a feeling of pleasure, a feeling of
pain, & feeling of neither pleasure nor pain.
"And what is the cause by which feeling comes into play? Contact is the
cause by which feeling comes into play.
"And what is the diversity in feeling? There is the feeling of pleasure
connected with the baits of the world. There is the feeling of pleasure not
connected with the baits of the world. There is the feeling of pain
connected with the baits of the world. There is the feeling of pain not
connected with the baits of the world. There is the feeling of neither
pleasure nor pain connected with the baits of the world. There is the
feeling of neither pleasure nor pain not connected with the baits of the
world. This is called the diversity in feeling. [See The Wings to Awakening,
passage §179.]
"And what is the result of feeling? One who feels a feeling produces a
corresponding state of existence, on the side of merit or demerit. This is
called the result of feeling.
"And what is the cessation of feeling? From the cessation of contact is the
cessation of feeling; and just this noble eightfold path -- right view,
right resolve, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration -- is the way leading to the
cessation of feeling.
"Now when a disciple of the noble ones discerns feeling in this way, the
cause by which feeling comes into play in this way, the diversity of feeling
in this way, the result of feeling in this way, the cessation of feeling in
this way, & the path of practice leading to the cessation of feeling in this
way, then he discerns this penetrative holy life as the cessation of
feeling.
"'Feeling should be known. The cause by which feeling comes into play... The
diversity in feeling... The result of feeling... The cessation of feeling...
The path of practice for the cessation of feeling should be known.' Thus it
has been said, and in reference to this was it said.
[3] "'Perception should be known. The cause by which perception comes into
play... The diversity in perception... The result of perception... The
cessation of perception... The path of practice for the cessation of
perception should be known.' Thus it has been said. In reference to what was
it said?
"There are these six kinds of perception (mental labels): the perception of
form, the perception of sound, the perception of aroma, the perception of
flavor, the perception of tactile sensation, the perception of ideas.
"And what is the cause by which perception comes into play? Contact is the
cause by which perception comes into play.
"And what is the diversity in perception? Perception with regard to forms is
one thing, perception with regard to sounds is another, perception with
regard to aromas is another, perception with regard to flavors is another,
perception with regard to tactile sensations is another, perception with
regard to ideas is another. This is called the diversity in perception.
"And what is the result of perception? Perception has expression as its
result, I tell you. However a person perceives something, that is how he
expresses it: 'I have this sort of perception.' This is called the result of
perception.
"And what is the cessation of perception? From the cessation of contact is
the cessation of perception; and just this noble eightfold path -- right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration -- is the way leading to the
cessation of perception.
"Now when a disciple of the noble ones discerns perception in this way, the
cause by which perception comes into play in this way, the diversity of
perception in this way, the result of perception in this way, the cessation
of perception in this way, & the path of practice leading to the cessation
of perception in this way, then he discerns this penetrative holy life as
the cessation of perception.
"'Perception should be known. The cause by which perception comes into
play... The diversity in perception... The result of perception... The
cessation of perception... The path of practice for the cessation of
perception should be known.' Thus it has been said, and in reference to this
was it said.
[4] "'Fermentations should be known. The cause by which fermentations come
into play... The diversity in fermentations... The result of
fermentations... The cessation of fermentations... The path of practice for
the cessation of fermentations should be known.' Thus it has been said. In
reference to what was it said?
"There are these three kinds of fermentations: the fermentation of
sensuality, the fermentation of becoming, the fermentation of ignorance.
"And what is the cause by which fermentations comes into play? Ignorance is
the cause by which fermentations comes into play.
"And what is the diversity in fermentations? There are fermentations that
lead to hell, those that lead to the animal womb, those that lead to the
realm of the hungry shades, those that lead to the human world, those that
lead to the world of the devas. This is called the diversity in
fermentations.
"And what is the result of fermentations? One who is immersed in ignorance
produces a corresponding state of existence, on the side of merit or
demerit. This is called the result of fermentations.
"And what is the cessation of fermentations? From the cessation of ignorance
is the cessation of fermentations; and just this noble eightfold path --
right view, right resolve, right speech, right action, right livelihood,
right effort, right mindfulness, right concentration -- is the way leading
to the cessation of fermentations.
"Now when a disciple of the noble ones discerns fermentations in this way,
the cause by which fermentations comes into play in this way, the diversity
of fermentations in this way, the result of fermentations in this way, the
cessation of fermentations in this way, & the path of practice leading to
the cessation of fermentations in this way, then he discerns this
penetrative holy life as the cessation of fermentations.
"'Fermentations should be known. The cause by which fermentations come into
play... The diversity in fermentations... The result of fermentations... The
cessation of fermentations... The path of practice for the cessation of
fermentations should be known.' Thus it has been said, and in reference to
this was it said.
[5] "'Kamma should be known. The cause by which kamma comes into play should
be known. The diversity in kamma should be known. The result of kamma should
be known. The cessation of kamma should be known. The path of practice for
the cessation of kamma should be known.' Thus it has been said. In reference
to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body,
speech, & intellect.
"And what is the cause by which kamma comes into play? Contact is the cause
by which kamma comes into play.
"And what is the diversity in kamma? There is kamma to be experienced in
hell, kamma to be experienced in the realm of common animals, kamma to be
experienced in the realm of the hungry shades, kamma to be experienced in
the human world, kamma to be experienced in the world of the devas. This is
called the diversity in kamma.
"And what is the result of kamma? The result of kamma is of three sorts, I
tell you: that which arises right here & now, that which arises later [in
this lifetime], and that which arises following that. This is called the
result of kamma.
"And what is the cessation of kamma? From the cessation of contact is the
cessation of kamma; and just this noble eightfold path -- right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration -- is the path of practice leading to the
cessation of kamma.
"Now when a disciple of the noble ones discerns kamma in this way, the cause
by which kamma comes into play in this way, the diversity of kamma in this
way, the result of kamma in this way, the cessation of kamma in this way, &
the path of practice leading to the cessation of kamma in this way, then he
discerns this penetrative holy life as the cessation of kamma.
"'Kamma should be known. The cause by which kamma comes into play... The
diversity in kamma... The result of kamma... The cessation of kamma... The
path of practice for the cessation of kamma should be known.' Thus it has
been said, and in reference to this was it said.
[6] "'Stress should be known. The cause by which stress comes into play
should be known. The diversity in stress should be known. The result of
stress should be known. The cessation of stress should be known. The path of
practice for the cessation of stress should be known.' Thus it has been
said. In reference to what was it said?
"Birth is stress, aging is stress, death is stress; sorrow, lamentation,
pain, distress, & despair are stress; association with what is not loved is
stress, separation from what is loved is stress, not getting what is wanted
is stress. In short, the five clinging-aggregates are stress.
"And what is the cause by which stress comes into play? Craving is the cause
by which stress comes into play.
"And what is the diversity in stress? There is major stress & minor, slowly
fading & quickly fading. This is called the diversity in stress.
"And what is the result of stress? There are some cases in which a person
overcome with pain, his mind exhausted, grieves, mourns, laments, beats his
breast, & becomes bewildered. Or one overcome with pain, his mind exhausted,
comes to search outside, 'Who knows a way or two to stop this pain?' I tell
you, monks, that stress results either in bewilderment or in search. This is
called the result of stress.
"And what is the cessation of stress? From the cessation of craving is the
cessation of stress; and just this noble eightfold path -- right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration -- is the path of practice leading to the
cessation of stress.
"Now when a disciple of the noble ones discerns stress in this way, the
cause by which stress comes into play in this way, the diversity of stress
in this way, the result of stress in this way, the cessation of stress in
this way, & the path of practice leading to the cessation of stress in this
way, then he discerns this penetrative holy life as the cessation of stress.
"'Stress should be known. The cause by which stress comes into play... The
diversity in stress... The result of stress... The cessation of stress...
The path of practice for the cessation of stress should be known.' Thus it
has been said, and in reference to this was it said.
"And this is the penetrative explanation that is a Dhamma explanation."
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Revised: Fri 3 May 2002 ;
http://www.accesstoinsight.org/canon/anguttara/an06-063.html
Samyutta Nikaya XXII.59 - Anatta-lakkhana Sutta - The Not-self
Characteristic
Translated from the Pali by Ñanamoli Thera. For free distribution only.
Read an alternate translation by Thanissaro Bhikkhu
From Three Cardinal Discourses of the Buddha (WH 17), translated from the
Pali by Ñanamoli Thera (Kandy: Buddhist Publication Society, 1981).
Copyright ©1981 Buddhist Publication Society. Used with permission.
----------------------------------------------------------------------------
----
Thus I heard. On one occasion the Blessed One was living at Benares, in the
Deer Park at Isipatana (the Resort of Seers). There he addressed the
bhikkhus of the group of five: "Bhikkhus." -- "Venerable sir," they replied.
The Blessed One said this.
"Bhikkhus, form is not-self. Were form self, then this form would not lead
to affliction, and one could have it of form: 'Let my form be thus, let my
form be not thus.' And since form is not-self, so it leads to affliction,
and none can have it of form: 'Let my form be thus, let my form be not
thus.'
"Bhikkhus, feeling is not-self...
"Bhikkhus, perception is not-self...
"Bhikkhus, determinations are not-self...
"Bhikkhus, consciousness is not self. Were consciousness self, then this
consciousness would not lead to affliction, and one could have it of
consciousness: 'Let my consciousness be thus, let my consciousness be not
thus.' And since consciousness is not-self, so it leads to affliction, and
none can have it of consciousness: 'Let my consciousness be thus, let my
consciousness be not thus.'
"Bhikkhus, how do you conceive it: is form permanent or impermanent?" --
"Impermanent, venerable Sir." -- "Now is what is impermanent painful or
pleasant?" -- "Painful, venerable Sir." -- "Now is what is impermanent, what
is painful since subject to change, fit to be regarded thus: 'This is mine,
this is I, this is my self'"? -- "No, venerable sir."
"Is feeling permanent or impermanent?...
"Is perception permanent or impermanent?...
"Are determinations permanent or impermanent?...
"Is consciousness permanent or impermanent?" -- "Impermanent, venerable
sir." -- "Now is what is impermanent pleasant or painful?" -- "Painful,
venerable sir." -- "Now is what is impermanent, what is painful since
subject to change, fit to be regarded thus: 'This is mine, this is I, this
is my self'"? -- "No, venerable sir."
"So, bhikkhus any kind of form whatever, whether past, future or presently
arisen, whether gross or subtle, whether in oneself or external, whether
inferior or superior, whether far or near, must with right understanding how
it is, be regarded thus: 'This is not mine, this is not I, this is not
myself.'
"Any kind of feeling whatever...
"Any kind of perception whatever...
"Any kind of determination whatever...
"Any kind of consciousness whatever, whether past, future or presently
arisen, whether gross or subtle, whether in oneself or external, whether
inferior or superior, whether far or near must, with right understanding how
it is, be regarded thus: 'This is not mine, this is not I, this is not my
self.'
"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he
finds estrangement in form, he finds estrangement in feeling, he finds
estrangement in perception, he finds estrangement in determinations, he
finds estrangement in consciousness.
"When he finds estrangement, passion fades out. With the fading of passion,
he is liberated. When liberated, there is knowledge that he is liberated. He
understands: 'Birth is exhausted, the holy life has been lived out, what can
be done is done, of this there is no more beyond.'"
That is what the Blessed One said. The bhikkhus were glad, and they approved
his words.
Now during this utterance, the hearts of the bhikkhus of the group of five
were liberated from taints through clinging no more.
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Revised: Tue 27 May 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-059a.html
Samyutta Nikaya XXII.56 - Parivatta Sutta - The (Fourfold) Round
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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At Savatthi. There the Blessed One said, "Monks, there are these five
clinging-aggregates. Which five? Form as a clinging-aggregate, feeling as a
clinging-aggregate, perception as a clinging-aggregate, fabrications as a
clinging-aggregate, consciousness as an a clinging-aggregate.
"Now, as long as I did not have direct knowledge of the fourfold round with
regard to these five clinging-aggregates, I did not claim to have directly
awakened to the unexcelled right self-awakening in this cosmos with its
devas, Maras, & Brahmas, in this generation with its priests &
contemplatives, its royalty & common people. But when I did have direct
knowledge of the fourfold round with regard to these five
clinging-aggregates, then I did claim to have directly awakened to the
unexcelled right self-awakening in this cosmos with its devas, Maras, &
Brahmas, in this generation with its priests & contemplatives, its royalty &
common people.
"The fourfold round in what way? I had direct knowledge of form... of the
origination of form... of the cessation of form... of the path of practice
leading to the cessation of form.
"I had direct knowledge of feeling...
"I had direct knowledge of perception...
"I had direct knowledge of fabrications...
"I had direct knowledge of consciousness... of the origination of
consciousness... of the cessation of consciousness... of the path of
practice leading to the cessation of consciousness.
"And what is form? The four great existents [the earth property, the liquid
property, the fire property, & the wind property] and the form derived from
them: this is called form. From the origination of nutriment comes the
origination of form. From the cessation of nutriment comes the cessation of
form. And just this noble eightfold path is the path of practice leading to
the cessation of form, i.e., right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration.
"For any priests or contemplatives who by directly knowing form in this way,
directly knowing the origination of form in this way, directly knowing the
cessation of form in this way, directly knowing the path of practice leading
to the cessation of form in this way, are practicing for disenchantment --
dispassion -- cessation with regard to form, they are practicing rightly.
Those who are practicing rightly are firmly based in this doctrine &
discipline. And any priests or contemplatives who by directly knowing form
in this way, directly knowing the origination of form in this way, directly
knowing the cessation of form in this way, directly knowing the path of
practice leading to the cessation of form in this way, are -- from
disenchantment, dispassion, cessation, lack of clinging/sustenance with
regard to form -- released, they are well-released. Those who are
well-released are fully accomplished. And with those who are fully
accomplished, there is no cycle for the sake of describing them.
"And what is feeling? These six bodies 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 intellect-contact: this is called feeling. From the origination of
contact comes the origination of feeling. From the cessation of contact
comes the cessation of feeling. And just this noble eightfold path is the
path of practice leading to the cessation of feeling...
"And what is perception? These six classes of perception -- perception of
form, perception of sound, perception of smell, perception of taste,
perception of tactile sensation, perception of ideas: this is called
perception. From the origination of contact comes the origination of
perception. From the cessation of contact comes the cessation of perception.
And just this noble eightfold path is the path of practice leading to the
cessation of perception...
"And what are fabrications? These six classes of intention -- intention with
regard to form, intention with regard to sound, intention with regard to
smell, intention with regard to taste, intention with regard to tactile
sensation, intention with regard to ideas: these are called fabrications.
From the origination of contact comes the origination of fabrications. From
the cessation of contact comes the cessation of fabrications. And just this
noble eightfold path is the path of practice leading to the cessation of
fabrications...
"And what is consciousness? These six classes of consciousness --
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, intellect-consciousness: this is
called consciousness. From the origination of name-&-form comes the
origination of consciousness. From the cessation of name-&-form comes the
cessation of consciousness. And just this noble eightfold path is the path
of practice leading to the cessation of consciousness, i.e., right view,
right resolve, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.
"For any priests or contemplatives who by directly knowing consciousness in
this way, directly knowing the origination of consciousness in this way,
directly knowing the cessation of consciousness in this way, directly
knowing the path of practice leading to the cessation of consciousness in
this way, are practicing for disenchantment -- dispassion -- cessation with
regard to consciousness, they are practicing rightly. Those who are
practicing rightly are firmly based in this doctrine & discipline. And any
priests or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way, directly
knowing the cessation of consciousness in this way, directly knowing the
path of practice leading to the cessation of consciousness in this way,
are -- from disenchantment, dispassion, cessation, lack of
clinging/sustenance with regard to consciousness -- released, they are
well-released. Those who are well-released are fully accomplished. And with
those who are fully accomplished, there is no cycle for the sake of
describing them."
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Revised: Fri 18 July 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-056.html
Samyutta Nikaya XXII.57 - Sattatthana Sutta - Seven Bases
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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I have heard that on one occasion the Blessed One was staying At Savatthi,
in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks,
"Monks!"
"Yes, lord," the monks replied to the Blessed One.
The Blessed One said: "Monks, a monk who is skilled in seven bases and has
three modes of investigation is fulfilled & fully accomplished in this
doctrine & discipline -- the ultimate person.
"And how is a monk skilled in seven bases? There is the case where a monk
discerns form, the origination of form, the cessation of form, the path of
practice leading to the cessation of form. He discerns the allure of form,
the drawback of form, and the escape from form.
"He discerns feeling... He discerns perception... He discerns
fabrications...
"He discerns consciousness, the origination of consciousness, the cessation
of consciousness, the path of practice leading to the cessation of
consciousness. He discerns the allure of consciousness, the drawback of
consciousness, and the escape from consciousness.
"And what is form? The four great existents [the earth property, the liquid
property, the fire property, & the wind property] and the form derived from
them: this is called form. From the origination of nutriment comes the
origination of form. From the cessation of nutriment comes the cessation of
form. And just this noble eightfold path is the path of practice leading to
the cessation of form, i.e., right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration. The fact that pleasure & happiness arise in dependence on
form: that is the allure of form. The fact that form is inconstant,
stressful, subject to change: that is the drawback of form. The subduing of
desire & passion for form, the abandoning of desire & passion for form: that
is the escape from form.
"For any priests or contemplatives who by directly knowing form in this way,
directly knowing the origination of form in this way, directly knowing the
cessation of form in this way, directly knowing the path of practice leading
to the cessation of form in this way, directly knowing the allure of form in
this way, directly knowing the drawback of form in this way, directly
knowing the escape from form in this way, are practicing for
disenchantment -- dispassion -- cessation with regard to form, they are
practicing rightly. Those who are practicing rightly are firmly based in
this doctrine & discipline. And any priests or contemplatives who by
directly knowing form in this way, directly knowing the origination of form
in this way, directly knowing the cessation of form in this way, directly
knowing the path of practice leading to the cessation of form in this way,
directly knowing the allure of form in this way, directly knowing the
drawback of form in this way, directly knowing the escape from form in this
way, are -- from disenchantment, dispassion, cessation, lack of
clinging/sustenance with regard to form -- released, they are well-released.
Those who are well-released are fully accomplished. And with those who are
fully accomplished, there is no cycle for the sake of describing them.
"And what is feeling? These six bodies 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 intellect-contact: this is called feeling. From the origination of
contact comes the origination of feeling. From the cessation of contact
comes the cessation of feeling. And just this noble eightfold path is the
path of practice leading to the cessation of feeling... The fact that
pleasure & happiness arise in dependence on feeling: that is the allure of
feeling. The fact that feeling is inconstant, stressful, subject to change:
that is the drawback of feeling. The subduing of desire & passion for
feeling, the abandoning of desire & passion for feeling: that is the escape
from feeling...
"And what is perception? These six classes of perception -- perception of
form, perception of sound, perception of smell, perception of taste,
perception of tactile sensation, perception of ideas: this is called
perception. From the origination of contact comes the origination of
perception. From the cessation of contact comes the cessation of perception.
And just this noble eightfold path is the path of practice leading to the
cessation of perception... The fact that pleasure & happiness arise in
dependence on perception: that is the allure of perception. The fact that
perception is inconstant, stressful, subject to change: that is the drawback
of perception. The subduing of desire & passion for perception, the
abandoning of desire & passion for perception: that is the escape from
perception...
"And what are fabrications? These six classes of intention -- intention with
regard to form, intention with regard to sound, intention with regard to
smell, intention with regard to taste, intention with regard to tactile
sensation, intention with regard to ideas: these are called fabrications.
From the origination of contact comes the origination of fabrications. From
the cessation of contact comes the cessation of fabrications. And just this
noble eightfold path is the path of practice leading to the cessation of
fabrications... The fact that pleasure & happiness arise in dependence on
fabrications: that is the allure of fabrications. The fact that fabrications
are inconstant, stressful, subject to change: that is the drawback of
fabrications. The subduing of desire & passion for fabrications, the
abandoning of desire & passion for fabrications: that is the escape from
fabrications...
"And what is consciousness? These six classes of consciousness:
eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, intellect-consciousness. This is
called consciousness. From the origination of name-&-form comes the
origination of consciousness. From the cessation of name-&-form comes the
cessation of consciousness. And just this noble eightfold path is the path
of practice leading to the cessation of consciousness, i.e., right view,
right resolve, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration. The fact that pleasure & happiness
arise in dependence on consciousness: that is the allure of consciousness.
The fact that consciousness is inconstant, stressful, subject to change:
that is the drawback of consciousness. The subduing of desire & passion for
consciousness, the abandoning of desire & passion for consciousness: that is
the escape from consciousness.
"For any priests or contemplatives who by directly knowing consciousness in
this way, directly knowing the origination of consciousness in this way,
directly knowing the cessation of consciousness in this way, directly
knowing the path of practice leading to the cessation of consciousness in
this way, directly knowing the allure of consciousness in this way, directly
knowing the drawback of consciousness in this way, directly knowing the
escape from consciousness in this way, are practicing for disenchantment --
dispassion -- cessation with regard to consciousness, they are practicing
rightly. Those who are practicing rightly are firmly based in this doctrine
& discipline. And any priests or contemplatives who by directly knowing
consciousness in this way, directly knowing the origination of consciousness
in this way, directly knowing the cessation of consciousness in this way,
directly knowing the path of practice leading to the cessation of
consciousness in this way, directly knowing the allure of consciousness in
this way, directly knowing the drawback of consciousness in this way,
directly knowing the escape from consciousness in this way, are -- from
disenchantment, dispassion, cessation, lack of clinging/sustenance with
regard to consciousness -- released, they are well-released. Those who are
well-released are fully accomplished. And with those who are fully
accomplished, there is no cycle for the sake of describing them.
"This is how a monk is skilled in seven bases.
"And how does a monk have three modes of investigation? There is the case
where a monk investigates in terms of properties, investigates in terms of
sense spheres, investigates in terms of dependent co-arising. This is how a
monk has three modes of investigation.
"A monk who is skilled in seven bases and has three modes of investigation
is fulfilled and fully accomplished in this doctrine & discipline -- the
ultimate person."
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Revised: Fri 18 July 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-057.html
I am getting the impression that the Khanddhas are subject to change; that
is if you ask me with sickness, aging and death. I assume that you dont want
that, but you somehow cant change that, because birth is a requisite
condition for aging and death. Changes like aging and death are mentioned as
the suffering of the first noble truth. And because you cant change this
suffering it is not your self. But this is difficult to grasp, for you can
end up deceiving yourself when you do unwholesome things because of that.
How to notice aging and death I cant tell. But somehow it has something to
do with the four noble truths. Any way as a psychiaric patient with a sick
mind do I have a weakness in all of this and am I just speculating.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to Blessings.
with mudita,
Ratana Mata
Blessed Be Barb,
Merry part and perhaps ...
Merry meet again ...

Re : Blessed Be Barb; requisites for self-awakening.
Venerable lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and merry meet.
Anguttara Nikaya IX.1 - Sambodhi Sutta - Self-awakening
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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----
I have heard that on one occasion the Blessed One was staying near Savatthi
in Jeta's Grove, Anathapindika's monastery. There he said to the monks:
"Monks, if wanderers who are members of other sects should ask you, 'What,
friend, are the prerequisites for the development of the wings to
self-awakening?' how would you answer them?"
"For us, lord, the teachings have the Blessed One as their root, their
guide, & their arbitrator. It would be good if the Blessed One himself would
explicate the meaning of this statement. Having heard it from the Blessed
One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "If wanderers who are members of other sects should
ask you, 'What, friend, are the prerequisites for the development of the
wings to self-awakening?' you should answer, 'There is the case where a monk
has admirable friends, admirable companions, admirable comrades. This is the
first prerequisite for the development of the wings to self-awakening.
"'Furthermore, the 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. This is the second prerequisite for the development of the
wings to self-awakening.
"'Furthermore, he gets to hear at will, easily & without difficulty, talk
that is truly sobering & conducive to the opening of awareness, i.e., talk
on modesty, on contentment, on seclusion, on non-entanglement, on arousing
persistence, on virtue, on concentration, on discernment, on release, and on
the knowledge & vision of release. This is the third prerequisite for the
development of the wings to self-awakening.
"'Furthermore, 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 fourth prerequisite for the
development of the wings to self-awakening.
"'Furthermore, he is discerning, endowed with the discernment of arising &
passing away -- noble, penetrating, leading to the right ending of stress.
This is the fifth prerequisite for the development of the wings to
self-awakening.'
"Monks, when a monk has admirable friends, admirable companions, admirable
comrades, it is to be expected that he will be virtuous, will dwell
restrained in accordance with the Patimokkha, consummate in his behavior &
sphere of activity, and will train himself, having undertaken the training
rules, seeing danger in the slightest faults.
"When a monk has admirable friends, admirable companions, admirable
comrades, it is to be expected that he will get to hear at will, easily &
without difficulty, talk that is truly sobering and conducive to the opening
of awareness, i.e., talk on modesty, on contentment, on seclusion, on
non-entanglement, on arousing persistence, on virtue, on concentration, on
discernment, on release, and on the knowledge & vision of release.
"When a monk has admirable friends, admirable companions, admirable
comrades, it is to be expected that he will keep his persistence aroused for
abandoning unskillful mental qualities, and for taking on skillful mental
qualities -- steadfast, solid in his effort, not shirking his duties with
regard to skillful mental qualities.
"When a monk has admirable friends, admirable companions, admirable
comrades, it is to be expected that he will be discerning, endowed with
discernment of arising & passing away -- noble, penetrating, leading to the
right ending of stress.
"And furthermore, monks, when the monk is established in these five
qualities, there are four additional qualities he should develop: He should
develop [contemplation of] the unattractive so as to abandon lust. He should
develop good will so as to abandon ill will. He should develop mindfulness
of in-&-out breathing so as to cut off distractive thinking. He should
develop the perception of inconstancy so as to uproot the conceit, 'I am.'
For a monk perceiving inconstancy, the perception of not-self is made firm.
One perceiving not-self attains the uprooting of the conceit, 'I am' --
Unbinding in the here & now."
----------------------------------------------------------------------------
----
See also: AN X.69.
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Revised: Tue 3 December 2002 ;
http://www.accesstoinsight.org/canon/anguttara/an09-001.html
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.
May all beings want to be safe and secure
May all beings want to be happy at heart
with mudita
Ratana Mata

Re : Blessed Be Barb; Noble friendship with Bhikkhunies
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and merry meet. ... ...
The eight persons -- the four pairs --
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Those who, devoted, firm-minded,
apply themselves to Gotama's message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Liberation they've gained.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
... ...
Out of the Ratana Sutta
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/khp/khp.html
Bhikkhunis as an excuse for shame and fear of wrong-doings;
Ittivuttaka 42. The Bright Protectors {Iti II.15; Iti 36}
translator John.D.Ireland.
[Read an alternate translation by Thanissaro Bhikkhu]
This was said by the Lord, said by the Arahant so i have heard;
"Bhikkhus, these two bright principles protect the world. What are the two?
Shame and fear of wrongdoing. If, bhikkhus, these two bright principles did
not protect the world, there would not be discerned respect for mother or
maternal aunt or maternal uncle's wife or a teacher's wife or the wives of
other honored persons, and the world would have fallen into promiscuity, as
with goats, sheep, chickens, pigs, dogs, and jackals. But as these two
bright principles protect the world, there is discerned respect for
mother... and the wives of other honored persons."
this is the meaning of what the blessed one said and in regard to this was
it said;
Those in whom shame and fear of wrong
Are not consistently found
Have deviated from the bright root
And are led back to birth and death.
But those in whom shame and fear of wrong
Are consistently ever present,
Peaceful, mature in the holy life,
They put an end to renewal of being.
this too is the meaning of what the blessed one said so i have heard.
Revised: Wed 25 June 2003
http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html
The importance of shame and fear of wrong-doings for attaining
enlightenment.
Itivuttaka 34. {Iti II.7; Iti 27}
translator reverend thanissaro Bhikkhu.
This was said by the Blessed One, said by the Arahant, so I have heard: "A
person without ardor, without concern [for the results of doing evil], is
incapable of self-awakening, incapable of Unbinding, incapable of attaining
the unsurpassed safety from bondage. A person ardent & concerned is capable
of self-awakening, capable of Unbinding, capable of attaining the
unsurpassed safety from bondage."
This is the meaning of what the Blessed one said and in regard to this was
it said;
With no ardor, no
concern,
lazy, with low persistence,
full of sloth & drowsiness,
shameless, without respect:
he's incapable,
a monk like this,
of touching superlative
self-awakening.
But whoever is mindful, masterful,
absorbed in jhana,
ardent, concerned, & heedful,
cutting the fetter of birth & aging,
touches right here
a self-awakening un-
surpassed.
this too is the meaning of what the blessed one said so i have heard.
Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti2.html
Samyutta Nikaya XLV.2 - Upaddha Sutta - Half (of the Holy Life)
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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I have heard that on one occasion the Blessed One was living among the
Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to
the Blessed One and, on arrival, having bowed down to the Blessed One, sat
to one side. As he was sitting there, Ven. Ananda said to the Blessed One,
"This is half of the holy life, lord: admirable friendship, admirable
companionship, admirable camaraderie."[1]
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable
companionship, admirable camaraderie is actually the whole of the holy life.
When a monk has admirable people as friends, companions, & comrades, he can
be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, &
comrades, develop & pursue the noble eightfold path? There is the case where
a monk develops right view dependent on seclusion, dependent on dispassion,
dependent on cessation, resulting in relinquishment. He develops right
resolve ... right speech ... right action ... right livelihood ... right
effort ... right mindfulness ... right concentration dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in
relinquishment. This is how a monk who has admirable people as friends,
companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship,
admirable companionship, admirable camaraderie is actually the whole of the
holy life: It is in dependence on me as an admirable friend that beings
subject to birth have gained release from birth, that beings subject to
aging have gained release from aging, that beings subject to death have
gained release from death, that beings subject to sorrow, lamentation, pain,
distress, & despair have gained release from sorrow, lamentation, pain,
distress, & despair. It is through this line of reasoning that one may know
how admirable friendship, admirable companionship, admirable camaraderie is
actually the whole of the holy life."
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Note
1. As AN VIII.54 points out, this means not only associating with good
people, but also learning from them and emulating their good qualities. [Go
back]
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See also: MN 95; AN IV.192; AN VIII.54; AN IX.1; Ud IV.1; Iti 17.
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn45-002.html
Well the Buddha taught the simile of the swamp; if two are stuck in it, one
cant pull out the other. As a psychiatric patient or as a person with a sick
mind who is aiming to be reborn in the Brahma world where I want to become a
Bhikkhuni gifted with all insights and skills of all Sangha-members, cant I
pull you out. It is my trust however
that the Dhamma-wheel cannot be stopped by priest, contemplative mara or
brahma or anyone in the world. And therefore there are still Bhikkunies.
Shame on you that they dont want to meet you! But I think that if you focus
on noble friendship with any of them you can change your luck though.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to Blessings
with mudita,
Ratana Mata
Blessed Be Barb and merry Part ...
and perhaps ...
merry meet again.

Re : Blessed Be Barb; Friendship with bhikkhunis II
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and merry meet.
I cant find it anymore, but i was looking for a posted letter about
friendship with the Bhikkhunis. In one of the Majjhima Nikaya Suttas, there
is mention of a schism in another religious group. The Buddha responds by
recollecting things that create unity in the Sangha. Bodhi pakkiya dhamma is
one of these things. So somehow do I speculate that practicing bodhipakkiya
dhamma is noticed by some Bhikkhunis.
Combined with the Bhikkhuni patimokkha this gives an very interesting
result;
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)." (§¶)
... ...
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.
Revised: Wed 9 April 2003 ;
http://www.accesstoinsight.org/canon/vinaya/bhikkhuni-pati.html
Sutta Nipata II.4 - Maha-mangala Sutta - Blessings
Translated from the Pali by Narada Thera. For free distribution only.
Read alternate translations: Piyadassi Thera | Thanissaro Bhikkhu
Note: This sutta also appears at Khp 5.
From Everyman's Ethics: Four Discourses by the Buddha (WH 14), translated by
Narada Thera (Kandy: Buddhist Publication Society, 1985). Copyright ©1985
Buddhist Publication Society. Used with permission.
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Thus have I heard.[1] On one occasion the Exalted One was dwelling at
Anathapindika's monastery, in Jeta's Grove,[2] near Savatthi.[3] Now when
the night was far spent, a certain deity whose surpassing splendor
illuminated the entire Jeta Grove, came to the presence of the Exalted One
and, drawing near, respectfully saluted him and stood at one side. Standing
thus, he addressed the Exalted One in verse:
"Many deities and men, yearning after good, have pondered on blessings.[4]
Pray, tell me the greatest blessing!"
[The Buddha:]
"Not to associate with the foolish,[5] but to associate with the wise; and
to honor those who are worthy of honor -- this is the greatest blessing.
To reside in a suitable locality,[6] to have done meritorious actions in the
past and to set oneself in the right course[7] -- this is the greatest
blessing.
... ...
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp2-04a.html
Anguttara Nikaya III.2 - Lakkhana Sutta - Characterized (by Action)
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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"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."
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See also: AN X.176.
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Revised: Thu 17 May 2001 ;
http://www.accesstoinsight.org/canon/anguttara/an03-002.html
Itivuttaka 18. {Iti I.18; Iti 10}
This was said by the Blessed One, said by the Arahant, so I have heard: "One
thing, when arising in the world, arises for the detriment of many, for the
unhappiness of many, for the detriment & unhappiness of many beings, both
human & divine. Which one thing? Schism in the Sangha. When the Sangha is
split, there are arguments with one another, there is abuse of one another,
ganging up on one another, abandoning of one another. Then those with little
confidence [in the teaching] lose all confidence, while some of those who
are confident become otherwise."
this is the meanin of what the Blessed One said and in regard to this was it
said;
Doomed for an aeon
to deprivation,
to hell:
one who has split the Sangha.
Delighting in factions,
unjudicious --
he's barred
from safety from bondage.
Having split a Sangha in concord,
he cooks for an aeon
in hell.
This too is the meaning of what the Blessed One said so I have heard.
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Itivuttaka 19. {Iti I.19; Iti 11}
This was said by the Blessed One, said by the Arahant, so I have heard: "One
thing, when arising in the world, arises for the welfare of many, for the
happiness of many, for the welfare & happiness of many beings, both human &
divine. Which one thing? Concord in the Sangha. When the Sangha is in
concord, there are no arguments with one another, no abuse of one another,
no ganging up on one another, no abandoning of one another. Then those with
little confidence [in the teaching] become confident, while those already
confident become even more so."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Blissful is concord in the Sangha.
One who assists in concord --
delighting in concord,
judicious --
isn't barred from safety from bondage.
Having brought concord to the Sangha,
he rejoices for an aeon
in heaven.
This too is the meaning of what the Blessed One said so I have heard.
Translator Reverend Thanissaro Bhikkhu. Revised: Fri 18 July 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti1.html
Itivuttaka 89. {Iti III.40; Iti 85}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Conquered by three forms of false Dhamma -- his mind overwhelmed --
Devadatta[1] is incurably doomed to deprivation, to hell, for an aeon. Which
three? Conquered by evil desires -- his mind overwhelmed -- Devadatta is
incurably doomed to deprivation, to hell, for the duration of an aeon.
Conquered by friendship with evil people -- his mind overwhelmed --
Devadatta is incurably doomed to deprivation, to hell, for the duration of
an aeon. And, there being something further to be done, he nevertheless
stopped halfway with a lower modicum of distinctive attainment. Conquered by
these three forms of false Dhamma -- his mind overwhelmed -- Devadatta is
incurably doomed to deprivation, to hell, for an aeon."
This is the meaning of what the Blessed One said and in regard to this was
it said;
May no one in the world
ever be reborn
with evil desire.
Know that,
through that
evil desire,
his destination's that
of all who have evil desires.
I've heard how Devadatta,
-- regarded as wise, composed,
incandescent with honor --
in the thrall of heedlessness
assaulted the Tathagata
and fell to the four-gated, fearful place:
Avici, unmitigated hell.
Whoever plots against
one free of corruption
who's done no evil deed:
that evil touches him himself,
corrupted in mind,
disrespectful.
Whoever might think
of polluting the ocean
with a pot of poison,
couldn't succeed,
for the mass of water is great.
So it is
when anyone attacks with abuse
the Tathagata
-- rightly-gone,
of peaceful mind --
for abuse doesn't grow on him.
A wise person should make friends,
should associate,
with a person like him --
whose path a monk can pursue
and reach the ending
of suffering & stress.
This too is the meaning of what the Blessed One said so I have heard.
Note:
1. Devadatta, one of the Buddha's cousins, plotted to take over the Sangha,
and ended up causing a schism. His story is told in Cv VII. [See also §18.]
His "lower modicum of distinctive attainment" was his mastery of psychic
powers.
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
Itivuttaka 92. {Iti III.43; Iti 91}
This was said by the Blessed One, said by the Arahant, so I have heard:
"Even if a monk, taking hold of my outer cloak, were to follow right behind
me, placing his feet in my footsteps, yet if he were to be greedy for
sensual pleasures, strong in his passions, malevolent in mind, corrupt in
his resolves, his mindfulness muddled, unalert, uncentered, his mind
scattered, & his faculties uncontrolled, then he would be far from me, and I
from him. Why is that? Because he does not see the Dhamma. Not seeing the
Dhamma, he does not see me.
"But even if a monk were to live one hundred leagues away, yet if he were to
have no greed for sensual objects, were not strong in his passions, not
malevolent in mind, uncorrupt in his resolves, his mindfulness established,
alert, centered, his mind at singleness, & his faculties well-restrained,
then he would be near to me, and I to him. Why is that? Because he sees the
Dhamma. Seeing the Dhamma, he sees me."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Though following right behind,
full of desire, vexation:
see how far he is! --
the perturbed
from the unperturbed,
the bound
from the Unbound,
the greedy one
from the one with no greed.
But the wise person who, through
direct knowledge of Dhamma,
gnosis of Dhamma,
grows still & unperturbed
like a lake unruffled by wind:
see how close he is! --
the unperturbed to the unperturbed,
the Unbound to the Unbound,
the greedless one
to the one with no greed.
This is too is the meaning of what the Blessed One said so I have heard.
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
Itivuttaka 99. {Iti III.50; Iti 98}
This was said by the Blessed One, said by the Arahant, so I have heard:
"It's on the strength of Dhamma that I describe [a person as] a brahman with
threefold knowledge, and not another as measured by citing & reciting. And
how is it on the strength of Dhamma that I describe [a person as] a brahman
with threefold knowledge, and not another as measured by citing & reciting?
"There is the case where a monk recollects his manifold past lives, i.e.,
one birth, two... five, ten... fifty, a hundred, a thousand, a hundred
thousand, many aeons of cosmic contraction, many aeons of cosmic expansion,
many aeons of cosmic contraction & expansion: 'There I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such my
experience of pleasure & pain, such the end of my life. Passing away from
that state, I re-arose there. There too I had such a name, belonged to such
a clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that state, I
re-arose here.' Thus he recollects his manifold past lives in their modes &
details.
"This is the first knowledge he has attained. Ignorance has been destroyed;
knowledge has arisen; darkness has been destroyed; light has arisen -- as
happens in one who is heedful, ardent, & resolute.
"Then again, the monk sees -- by means of the divine eye, purified &
surpassing the human -- beings passing away & re-appearing, and I discerned
how they are inferior & superior, beautiful & ugly, fortunate & unfortunate
in accordance with their actions: 'These beings -- who were endowed with
bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble
ones, held wrong views and undertook actions under the influence of wrong
views -- at the break-up of the body, after death, have re-appeared in the
plane of deprivation, the bad destination, the lower realms, in hell. But
these beings -- who were endowed with bodily good conduct, verbal good
conduct, & mental good conduct; who did not revile noble ones, who held
right views and undertook actions under the influence of right views -- at
the break-up of the body, after death, have re-appeared in the good
destinations, in the heavenly world.' Thus -- by means of the divine eye,
purified & surpassing the human -- he sees beings passing away &
re-appearing, and discerns how they are inferior & superior, beautiful &
ugly, fortunate & unfortunate in accordance with their actions.
"This is the second knowledge he has attained. Ignorance has been destroyed;
knowledge has arisen; darkness has been destroyed; light has arisen -- as
happens in one who is heedful, ardent, & resolute.
"Then again, the monk -- with the ending of fermentations -- remains in the
fermentation-free awareness-release & discernment-release, having directly
known and made it manifest for himself right in the present life.
"This is the third knowledge he has attained. Ignorance has been destroyed;
knowledge has arisen; darkness has been destroyed; light has arisen -- as
happens in one who is heedful, ardent, & resolute.
"It's in this way that, on the strength of Dhamma, I describe [a person as]
a brahman with threefold knowledge, and not another as measured by citing &
reciting."
This too is the meaning of what the Blessed One said so I have heard
He knows his former lives.
He sees heavens & states of woe,
has attained the ending of birth,
is a sage who has mastered full-knowing.
By means of these three knowledges
he becomes a three-knowledge brahman.[1]
He's what I call a three-knowledge man --
not another,
citing, reciting.
This too is the meaning of what the Blessed One said so I have heard.
Note:
1. In the brahmanical religion, a "three-knowledge man" was one who had
memorized the three Vedas. This verse takes the brahmanical term and gives
it a new, Buddhist meaning. [Go back]
[See MN 4; Dhp 423]
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* The braces {} contain alternate reference numbers for these suttas. The
first is the nipata and sutta number within the nipata, the second is the
corresponding starting volume and page number in the PTS romanized Pali
edition. [Go back]
----------------------------------------------------------------------------
----
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
Itivuttaka 97. {Iti III.48; Iti 96}
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 too is the meaning of what the Blessed One said so I have heard 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.
This too is the meaning of what the Blessed One said so I have heard.
Note:
1. See the note to §82. [Go back]
Translator Reverend Thanissaro Bhikkhu
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
Itivuttaka 88. {Iti III.39; Iti 83}
This was said by the Blessed One, said by the Arahant, so I have heard:
"There are these three inside stains, inside enemies, inside foes, inside
murderers, inside adversaries. Which three? Greed is an inside stain, inside
enemy, inside foe, inside murderer, inside adversary. Aversion is an inside
stain... Delusion is an inside stain, inside enemy, inside foe, inside
murderer, inside adversary. These are the three inside stains, inside
enemies, inside foes, inside murderers, inside adversaries."
This is the meaning of what the Blessed One said and in regard to this was
it said;
Greed causes harm.
Greed provokes the mind.
People don't realize it
as a danger born from within.
A person, when greedy,
doesn't know his own welfare;
when greedy,
doesn't see Dhamma.
Overcome with greed,
he's in the dark, blind.
But when one, abandoning greed,
feels no greed
for what would merit greed,
greed gets shed from him --
like a drop of water
off a lotus leaf.
Aversion causes harm.
Aversion provokes the mind.
People don't realize it
as a danger born from within.
A person, when aversive,
doesn't know his own welfare;
when aversive,
doesn't see Dhamma.
Overcome with aversion
he's in the dark, blind.
But when one, abandoning aversion,
feels no aversion
for what would merit aversion,
aversion drops away from him --
like a palm leaf from its stem.
Delusion causes harm.
Delusion provokes the mind.
People don't realize it
as a danger born from within.
A person, when deluded,
doesn't know his own welfare;
when deluded,
doesn't see Dhamma.
Overcome with delusion
he's in the dark, blind.
But when one, abandoning delusion,
feels no delusion
for what would merit delusion,
he disperses all delusion --
as the rising of the sun, the dark.
This too is the meaning of what the Blessed One said so I have heard.
Revised: Fri 21 March 2003 ;
http://www.accesstoinsight.org/canon/khuddaka/iti/iti3.html
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to Blessings.
with mudita
Ratana Mata
Blessed Be Barb,
merry part and perhaps...
Merry meet again...

Re : Blessed Be Barb; Noble friends
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and merry meet. The following names are associated by me
with very good friends.
Majjhima Nikaya 116 - Isigili Sutta - The Discourse at Isigili
Translated from the Pali by Piyadassi Thera. For free distribution only.
From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist
Publication Society, 1999). Copyright ©1999 Buddhist Publication Society.
Used with permission.
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Thus have I heard:
On one occasion the Blessed One was living on Isigili mountain near
Rajagaha. Then he addressed the monks saying, "O monks." "Bhante (Venerable
Sir)," replied those monks in assent to the Blessed One. Thereupon he said
this:
"Do you, monks, see this Vebhara mountain?"
"Yes, bhante."
"There was another name, monks, for this Vebhara mountain, another
designation. Do you, monks, see this Pandava mountain?"
"Yes, bhante."
"There was another name, monks, for this Pandava mountain, another
designation. Do you, monks, see this Vepulla mountain?"
"Yes, bhante."
"There was another name, monks, for this Vepulla mountain, another
designation. Do you, monks, see this Gijjhakuta mountain?"
"Yes, bhante."
"There was another name, monks, for this Gijjhakuta mountain, another
designation. Do you, monks, see this Isigili mountain?"
"Yes, bhante."
"This has been the very name, monks, the very designation for this Isigili
mountain. In the past, monks, five hundred paccekabuddhas[1] lived for a
long time on this Isigili mountain. As they were entering the mountain they
were visible, but once they have entered, they were invisible. People seeing
this remarked: 'This mountain swallows these seers (isigilati)'; hence the
name Isigili came into being.
"I will tell you, monks, the names of the paccekabuddhas. I will reveal,
monks, the names of the paccekabuddhas. Listen, pay close attention, I will
speak."
"Yes, bhante," replied the monks.
The blessed One said:
"Arittha,[2] monks, was a paccekabuddha who lived for a long time on this
Isigili mountain, Uparittha... Tagarasikhi... Yasassi... Sudassana...
Piyadassi... Gandhara... Pindola... Upasabha... Nitha... Tatha... Sutava...
Bhavitatta, monks, was a paccekabuddha who lived for a long time on this
Isigili mountain.
i. "The names of those supreme beings[3] who are free from sorrow and
desire, who have overcome their passions,[4] and have individually attained
enlightenment, noble among men. I make known. Listen to me:
ii. "Arittha, Uparittha, Tagarasikhi, Yasassi, Sudassana, Piyadassi the
enlightened.[5]
Gandhara, Pindola and Upasabha, Nitha, Tatha, Sutava, Bhavitatta.
iii. "Sumbha, Subha, Methula, Atthama, and then Megha, Anigha, Sudatha are
paccekabuddhas whose desire for becoming (re-living) is destroyed.
Hingu and Hinga of great power.
iv. "The two sages Jali[6] and Atthaka, then Kosala, the enlightened one,
then Subahu,
Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, and Pandita.
v. "Kala, Upakala, Vijita and Jita, Anga and Panga and Gutijjita. Passi
removed defilements, the root of suffering.
Aparajita, conqueror of Mara's might.
vi. "Sattha, Pavatta, Sarabhanga, Lomahamsa, Uccangamaya, Asita, Anasava.
Manomaya and Bandhuma, the destroyers of pride; Tadadhimutta, Vimala, and
Ketuma.
vii. "Ketumbaraga and Matanga, Ariya. Then Accuta and Accutagamabyamaka.
Sumangala, Dabbila, Suppatitthita, Asayha, Khemabhirata, and Sorata.
viii. "Durannaya, Sangha, and Uccaya, and then the sage Sayha of sublime
energy.
Ananda, Nanda, Upananda, the twelve paccekabuddhas,[7] Bharadvaja bearing
his last body.[8]
ix. "Bodhi, Mahanama, and then Uttara; Kesi, Sikhi, Sundara, and Bharadvaja.
Tissa, Upatissa, Upasidari, the destroyer of the bonds of becoming, and
Sidari, the destroyer of craving.
x. "Mangala was the lust-free paccekabuddha, Usabha who cut away the
ensnaring root of suffering.
Upanita who attained state of Calm (Nibbana), Uposatha, Sundara, and
Saccanama.
xi. "Jeta, Jayanta, Paduma, and Uppala; Padumuttara, Rakkhita, and Pabbata.
Manatthaddha, Sobhita, Vataraga, and the paccekabuddha Kanha well freed in
mind.
xii. "These and others are paccekabuddhas of great power whose desires for
becoming (re-living) are destroyed.
Do salute these great sages of immeasurable (virtue) who have gone beyond
all attachment[9] and attained Parinibbana."
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Revised: Wed 25 June 2003 ;
http://www.accesstoinsight.org/canon/majjhima/mn116.html
May all beings be safe and secure
May all beings be happy
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to Blessings
with mudita
Ratana Mata
Blessed Be Barb,


Re : Blessed Be Barb; When you don't get the expected result ...
Venerable Lady,
May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that lead to
someones downfall.
May we and all our relatives want to do doings that lead to Blessings.
Blessed Be Barb and merry meet.
This is where it is getting difficult for me Barb. This is where Bodhi
pakkiya
dhamma gets into play; when there is unity in the Sangha all members agree
on bodhi pakkiya dhamma. But first the importance of bodhipakkiya dhamma; it
is used to handle suffering.
Samyutta Nikaya XXII.48 - Khandha Sutta - Aggregates
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
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At Savatthi. There the Blessed One said, "Monks, I will teach you the five
aggregates & the five clinging-aggregates. Listen & pay close attention. I
will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Now what, monks, are the five aggregates?
"Whatever form is past, future, or present; internal or external; blatant or
subtle; common or sublime; far or near: that is called the aggregate of
form.
"Whatever feeling is past, future, or present; internal or external; blatant
or subtle; common or sublime; far or near: that is called the aggregate of
feeling.
"Whatever perception is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
aggregate of perception.
"Whatever (mental) fabrications are past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near: those are
called the aggregate of fabrications.
"Whatever consciousness is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near: that is called the
aggregate of consciousness.
"These are called the five aggregates.
"And what are the five clinging-aggregates?
"Whatever form -- past, future, or present; internal or external; blatant or
subtle; common or sublime; far or near -- is clingable, offers sustenance,
and is accompanied with mental fermentation: that is called form as a
clinging-aggregate.
"Whatever feeling -- past, future, or present; internal or external; blatant
or subtle; common or sublime; far or near -- is clingable, offers
sustenance, and is accompanied with mental fermentation: that is called
feeling as a clinging-aggregate.
"Whatever perception -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is clingable, offers
sustenance, and is accompanied with mental fermentation: that is called
perception as a clinging-aggregate.
"Whatever (mental) fabrications -- past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near -- are
clingable, offer sustenance, and are accompanied with mental fermentation:
those are called fabrications as a clinging-aggregate.
"Whatever consciousness -- past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near -- is clingable, offers
sustenance, and is accompanied with mental fermentation: that is called
consciousness as a clinging-aggregate.
"These are called the five clinging-aggregates."
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Revised: Mon 10 September 2001 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-048.html
Samyutta Nikaya XXII.101 - Nava Sutta - The Ship
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.
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At Savatthi. There the Blessed One said, "I tell you, monks: It is for one
who knows & sees that there is the ending of the effluents. For one who
knows what & sees what is there the ending of the effluents? 'Such is form,
such its origination, such its passing away. Such is feeling... Such is
perception... Such are fabrications... Such is consciousness, such its
origination, such its passing away.' It is for one who knows & sees in this
way that there is the ending of the effluents.
"Even though this wish may occur to a monk who dwells without devoting
himself to development -- 'O that my mind might be released from effluents
through lack of clinging!' -- still his mind is not released from the
effluents through lack of clinging. Why is that? From lack of developing, it
should be said. Lack of developing what? 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.
"Suppose a hen has eight, ten, or twelve eggs: If she doesn't cover them
rightly, warm them rightly, or incubate them rightly, then even though this
wish may occur to her -- 'O that my chicks might break through the egg
shells with their spiked claws or beaks and hatch out safely!' -- still it
is not possible that the chicks will break through the egg shells with their
spiked claws or beaks and hatch out safely. Why is that? Because the hen has
not covered them rightly, warmed them rightly, or incubated them rightly. In
the same way, even though this wish may occur to a monk who dwells without
devoting himself to development -- 'O that my mind might be released from
effluents through lack of clinging!' -- still his mind is not released from
the effluents through lack of clinging. Why is that? From lack of
developing, it should be said. Lack of developing what? 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.
"Even though this wish may not occur to a monk who dwells devoting himself
to development -- 'O that my mind might be released from effluents through
lack of clinging!' -- still his mind is released from the effluents through
lack of clinging. Why is that? From developing, it should be said.
Developing what? 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.
"Suppose a hen has eight, ten, or twelve eggs that she covers rightly, warms
rightly, & incubates rightly: Even though this wish may not occur to her --
'O that my chicks might break through the egg shells with their spiked claws
or beaks and hatch out safely!' -- still it is possible that the chicks will
break through the egg shells with their spiked claws or beaks and hatch out
safely. Why is that? Because the hen has covered them, warmed them, &
incubated them rightly. In the same way, even though this wish may not occur
to a monk who dwells devoting himself to development -- 'O that my mind
might be released from effluents through lack of clinging!' -- still his
mind is released from the effluents through lack of clinging. Why is that?
From developing, it should be said. Developing what? 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.
"Just as when a carpenter or carpenter's apprentice sees the marks of his
fingers or thumb on the handle of his adze but does not know, 'Today my adze
handle wore down this much, or yesterday it wore down that much, or the day
before yesterday it wore down this much,' still he knows it is worn through
when it is worn through. In the same way, when a monk dwells devoting
himself to development, he does not know, 'Today my effluents wore down this
much, or yesterday they wore down that much, or the day before yesterday
they wore down this much,' still he knows they are worn through when they
are worn through.
"Just as when an ocean-going ship, rigged with masts & stays, after six
months on the water, is left on shore for the winter: Its stays, weathered
by the heat & wind, moistened by the clouds of the rainy season, easily
wither & rot away. In the same way, when a monk dwells devoting himself to
development, his fetters easily wither & rot away."
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Revised: Wed 5 February 2003 ;
http://www.accesstoinsight.org/canon/samyutta/sn22-101.html
What I miss in the teachings is how to handle
impermanence and thus transform it into suffering; but I think that it is
likely that bodhipakkiya dhamma can be used for that too. So perhaps one can
practice Bodhi pakkiya dhamma as well with the objects of what is changing,
is converted into suffering and ends as the not self. But as a psychiatric
patient or as a person with a sick mind do I have a weakness in all of this
and am I just speculating again. I also dont know how to give birth to
bodhipakkiya dhamma. The four frames of reference are done with breath
meditation, the noble eightfold path with comparing the suffering of others
to yours . But the rest; I cant tell. Personally do I speculate that
bodhipakkiya dhamma arises from practicing the four noble truths often and
that it is a kind of development of it. But I cant tell.
May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to someones
downfall.
May all beings want to do doings that lead to Blessings.
with mudita,
Ratana mata
Blessed Be Barb
Merry part and perhaps ...
Merry Meet again...