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+ | ====== Samyutta Nikaya: Eine Anthologie ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
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+ | <div navigation></ | ||
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+ | </ | ||
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+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | * [[# | ||
+ | * [[# | ||
+ | * I. //Devataa Sa.myutta// (' | ||
+ | * 1. [[# | ||
+ | * 2. [[# | ||
+ | * 3. // | ||
+ | * 4. [[# | ||
+ | * 5. [[# | ||
+ | * II. //Devaputta Sa.myutta// ('// | ||
+ | * 6. [[# | ||
+ | * 7. [[# | ||
+ | * III. //Kosala Sa.myutta// ('//At Kosala//' | ||
+ | * 8. [[# | ||
+ | * 9. [[# | ||
+ | * VII. // | ||
+ | * 10. [[# | ||
+ | * 11. [[# | ||
+ | * 12. [[# | ||
+ | * [[# | ||
+ | * XII. //Nidaana Sa.myutta// ('// | ||
+ | * 13. [[# | ||
+ | * 14. [[# | ||
+ | * 15. [[# | ||
+ | * 16. // | ||
+ | * 17. [[# | ||
+ | * 18. [[# | ||
+ | * 19. [[# | ||
+ | * 20. [[# | ||
+ | * XVI. //Kassapa Sa.myutta// ('// | ||
+ | * 21. [[# | ||
+ | * 22. [[# | ||
+ | * 23. [[# | ||
+ | * XVII. // | ||
+ | * 24. [[# | ||
+ | * XXI. //Bhikkhu Sa.myutta// ('// | ||
+ | * 25. [[# | ||
+ | * [[# | ||
+ | * XXIII. //Khandha Sa.myutta// ('// | ||
+ | * 26. [[# | ||
+ | * 27. [[# | ||
+ | * 28. [[# | ||
+ | * 29. [[# | ||
+ | * 30. // | ||
+ | * 31. [[# | ||
+ | * 32. // | ||
+ | * 33. // | ||
+ | * 34. [[# | ||
+ | * 35. // | ||
+ | * 36. // | ||
+ | * 37. [[# | ||
+ | * 38. [[# | ||
+ | * [[# | ||
+ | * XXXV. // | ||
+ | * 39. // | ||
+ | * 40. [[# | ||
+ | * 41. [[# | ||
+ | * 42. [[# | ||
+ | * 43. [[# | ||
+ | * 44. // | ||
+ | * 45. [[# | ||
+ | * 46. [[# | ||
+ | * 47. [[# | ||
+ | * 48. [[# | ||
+ | * 49. // | ||
+ | * 50. [[# | ||
+ | * 51. // | ||
+ | * 52. // | ||
+ | * XL. // | ||
+ | * 53. [[# | ||
+ | * XLI. //Citta Sa.myutta// ('// | ||
+ | * 54. [[# | ||
+ | * XLII. //Gaamani Sa.myutta// ('// | ||
+ | * 55. [[# | ||
+ | * [[# | ||
+ | * XLV. //Magga Sa.myutta// ('// | ||
+ | * 56. [[# | ||
+ | * 57. [[# | ||
+ | * XLVI. //Bojjhanga Sa.myutta// ('// | ||
+ | * 58. // | ||
+ | * 59. [[# | ||
+ | * 60. // | ||
+ | * XLVII. // | ||
+ | * 61. // | ||
+ | * 62.[[# | ||
+ | * XLVIII. //Indriya Sa.myutta// ('// | ||
+ | * 63. [[# | ||
+ | * 64. [[# | ||
+ | * LV. //Sotapatti Sa.myutta// ('// | ||
+ | * 65. [[# | ||
+ | * LVI. //Sacca Sa.myutta// ('// | ||
+ | * 66. [[# | ||
+ | * 67. [[# | ||
+ | * 68. [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Preface ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Unlike the anthology of the A.nguttara Nikaaya in this series by the Ven. Nyaanaponika, | ||
+ | |||
+ | The full translation of the Sa.myutta Nikaaya published by the Pali Text Society runs to five volumes, the first two by Mrs C.A.F Rhys Davids (who edited the whole), and the last three by F.L. Woodward. In the preface to Vol. I Mrs Rhys Davids wrote: "It has been more than once suggested that a volume of selections would be of more instant service than would be afforded by the long drawn out appearance of the whole work in its original order... it will be for a later generation to exercise private judgment in compiling eclectic extracts." | ||
+ | |||
+ | It may safely be claimed that, by presenting their version in good modern English, free from archaic frills, the translators will have succeeded in bringing the message of the Buddha, as found in this Sa.myutta, closer to the reader. It is also safe to say that many will be surprised and delighted at the wealth that it contains, by its vivid similes and occasional humor. Thus in the present volume the reader will find the delightful story of the female deva who tried to tempt a young and handsome bhikkhu, and of how the Buddha dealt with the situation; of how the Buddha persuaded King Pasenadi not to over-eat; we hear how Nanda, the Buddha' | ||
+ | |||
+ | The Sa.myutta Nikaaya deserves to be better known among Western Buddhists than it appears to be, and it is to be hoped that this anthology will help to bring its many treasures to a wider readership. | ||
+ | |||
+ | <div rightalign> | ||
+ | St. Albans, November 1981</ | ||
+ | </ | ||
+ | |||
+ | <div epi>Namo tassa bhagavato arahato sammaasambuddhassa</ | ||
+ | |||
+ | ====== Part One:The Section with Verses (Sagaathaka Vagga) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ==== 1. The Doomed ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Standing thus on one side, the deva spoke this verse before the Blessed One: | ||
+ | |||
+ | <div verse> | ||
+ | From Decay there' | ||
+ | Contemplating thus the fear of death, | ||
+ | Let's make merit that will bring us bliss.]! | ||
+ | <span spkr> | ||
+ | From Decay there' | ||
+ | Contemplating thus this fear of death, | ||
+ | Scorn such worldly bait, seek final peace.< | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== 2. Vain Conceits ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Who lacks in wisdom, uncontrolled, | ||
+ | Heedless, in the woods may dwell alone, | ||
+ | Yet will not escape the realm of death.]! | ||
+ | <span spkr> | ||
+ | His heart and mind< | ||
+ | Heedful dwelling in the woods alone, | ||
+ | Shall indeed escape the realm of death.< | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== 3. Difficult (or The Tortoise) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Recluse-life for him who lacks the skill. | ||
+ | Obstacles abound, the fool is lost. | ||
+ | How long can he endure the holy life, | ||
+ | If he cannot hold his heart in check? | ||
+ | Caught now here, now there, he stumbles, falls,]! | ||
+ | <span spkr> | ||
+ | Each limb, the monk, withdrawn, with mind applied, | ||
+ | Unattached, and doing harm to none, | ||
+ | Passions wholly stilled, dwells blaming none.< | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== 4. Samiddhi ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Having none today, just seeking alms, | ||
+ | Why not get your fill, monk, then seek alms, | ||
+ | Lest your fleeting hour should slip away?< | ||
+ | <span spkr> | ||
+ | Hidden is my hour, and not revealed: | ||
+ | Therefore, self-restrained, | ||
+ | Lest my fleeting hour should slip away.< | ||
+ | </ | ||
+ | |||
+ | Then the she-deva came down to earth and said to Samiddhi: "You are young, bhikkhu, to have left the world, black-haired, | ||
+ | |||
+ | "I, friend, do not reject the present moment to pursue what time will bring. I reject what time will bring to pursue the present moment. Time's pleasures, friend, as the Blessed One has said, are fraught with pain, fraught with tribulation, | ||
+ | |||
+ | "In what way, bhikkhu, has the Blessed One said that time's pleasures are fraught with pain, fraught with tribulation and leading to greater danger? In what way is this Dhamma here-present, | ||
+ | |||
+ | "I, friend, am fresh, having not long left the world, a newcomer. I am not able to explain in detail this Dhamma and discipline. But the Blessed One, the Arahant, the Fully Self-Enlightened One is staying at Raajagaha in the Tapodaa Park. Go to the Blessed One and ask him about the matter. Then bear in the mind the explanation he gives to you." | ||
+ | |||
+ | "It is not easy for us, bhikkhu, to approach the Blessed One. He is surrounded by other devas of great power. If you, bhikkhu, will approach the Blessed One and ask him about the matter, then perhaps we can come to hear the teaching." | ||
+ | |||
+ | "Very well, friend," | ||
+ | |||
+ | [//He then told the whole story in identical words to the Buddha.//] | ||
+ | |||
+ | "If, Lord, that deva was telling the truth, she is right here, not far away." | ||
+ | |||
+ | When he had said this, the deva said to the Venerable Samiddhi: "Ask him, bhikkhu, ask him! I've managed to get here!" | ||
+ | |||
+ | Then the Blessed One addressed the deva in verse: | ||
+ | |||
+ | <div verse> | ||
+ | Making their abode in names and concepts, | ||
+ | Failing to discern the naming-process, | ||
+ | These are subject to the reign of death, | ||
+ | He who has discerned the naming-process | ||
+ | Does not suppose that one who names exists. | ||
+ | No such case exists for him in truth, | ||
+ | Whereby one could say: " | ||
+ | |||
+ | If you know what this means,< | ||
+ | </ | ||
+ | |||
+ | "Lord, I do not fully grasp the meaning of what Your Blessedness has expressed in brief. It would be well for me, Lord, if your Blessedness would explain in full what has been expressed in brief, that I may know its meaning." | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | All such idle fancies lead to strife, | ||
+ | Who's unmoved by all these three conceits | ||
+ | Such vain distinctions leaves unmade.< | ||
+ | |||
+ | If you know what this means, tell me, fairy.]! | ||
+ | </ | ||
+ | |||
+ | "Lord, neither do I full grasp the meaning of this which Your Blessedness has expressed in brief. It would be well for me, Lord, if Your Blessedness would explain in full what has been explained in brief, that I may know its meaning." | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | Has cut off craving here for name-and-form< | ||
+ | Free from bonds and pain, with no desires, | ||
+ | Vainly seeking, none will find that man, | ||
+ | Neither gods nor men, on earth, above, | ||
+ | Not in heaven, nor in any sphere.< | ||
+ | |||
+ | If you know what this means, tell me, fairy. | ||
+ | If you know what this means, tell me, fairy.]! | ||
+ | </ | ||
+ | |||
+ | "Lord, the meaning of what Your Blessedness has expressed in brief I understand in full like this: | ||
+ | |||
+ | <div verse> | ||
+ | Not anywhere, by body or in thought, | ||
+ | Leave desires, be mindful and aware, | ||
+ | Thus avoiding pain that's purposeless."< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== 5. The Arahant ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt_verse> | ||
+ | <span spkr> | ||
+ | Free from taints, in final body clad, | ||
+ | That monk still might use such words as " | ||
+ | Still perchance might say: "They call this mine." | ||
+ | ... | ||
+ | Would such a monk be prone to vain conceits?]! | ||
+ | <span spkr> | ||
+ | All delusion' | ||
+ | Truly wise, he's gone beyond such thoughts.< | ||
+ | That monk still might use such words as " | ||
+ | Still perchance might say: "They call this mine." | ||
+ | Well aware of common worldly speech, | ||
+ | He would speak conforming to such use.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 6. Taayana ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Brahman,< | ||
+ | Else the sage can not attain the goal.< | ||
+ | That which must be done, with vigor do:<span notetag # | ||
+ | Feeble recluseship but stirs up dust. | ||
+ | Better nothing done than evil wrought: | ||
+ | Ill one's done will cause one pain again. | ||
+ | If the deed is good, it's better done: | ||
+ | Good deeds will bring no pain to come. | ||
+ | A blade of grass if wrongly seized, | ||
+ | Will only serve to cut the clumsy hand, | ||
+ | So ascetic life, if wrongly tried, | ||
+ | Merely drags one down to states of woe.< | ||
+ | Whatever action' | ||
+ | Practices improperly observed, | ||
+ | Dubious keeping of the holy life: | ||
+ | None of this will bring a great reward.]! | ||
+ | </ | ||
+ | |||
+ | So said Taayana the devas' son and, so saying, he passed with his right side to the Blessed One in salutation and vanished there and then. And when the night was past the Blessed One addressed the bhikkhus. | ||
+ | |||
+ | [//He repeated the verses and then said://] | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 7. Jantu ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Led by Gotama' | ||
+ | Unhankering, | ||
+ | Unhankering, | ||
+ | The world' | ||
+ | Knowing this, they made an end of woe. | ||
+ | Now, making evil-doers of themselves, | ||
+ | Just like village headmen they behave, | ||
+ | Eating, eating, till they drop with sleep, | ||
+ | Coveting the things their neighbor has. | ||
+ | To the Sangha having paid respect, | ||
+ | Certain bhikkhus present here I greet: | ||
+ | Others are like outcasts, masterless, | ||
+ | To the realm of hungry ghosts< | ||
+ | Those who thus persist in heedlessness | ||
+ | Are they to whom my message is addressed. | ||
+ | But to those who dwell in mindfulness | ||
+ | I accord full honor and respect.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== 8. Mallikaa ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | At this time King Pasenadi of Kosala was on the upper terrace of the palace with Queen Mallikaa. And the king asked her: " | ||
+ | |||
+ | "Your Majesty, there is no one dearer to me than myself. And you, sire, is anyone dearer to you than yourself?" | ||
+ | |||
+ | "Nor is there anyone dearer to me, Mallikaa, than myself." | ||
+ | |||
+ | Then the king went down from the palace and visited the Blessed One [//and told him the whole story.//] And the Blessed One, understanding, | ||
+ | |||
+ | <div verse> | ||
+ | We'll nowhere find a thing more dear than self. | ||
+ | So, since others hold the self so dear, | ||
+ | He who loves himself should injure none.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== 9. A Heavy Meal ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Observing measure in the food they eat, | ||
+ | Find that their discomfort< | ||
+ | Aging gently, life for them is long.]! | ||
+ | </ | ||
+ | |||
+ | Now just then Prince Sudassana was standing behind the king. And the king said to him: | ||
+ | |||
+ | "Come, my dear Sudassana, learn this verse from the Blessed One and recite it to me when you bring me my dinner, and I will arrange for you to be paid a daily allowance of a hundred pence< | ||
+ | |||
+ | "Very well, Your Majesty," | ||
+ | |||
+ | After that the king made it a rule to eat no more than a quarter of a tubful of rice.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 10. Dhanañjaani ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | At these words the Brahman said to her "Now then, now then! Every chance she gets this wretched woman has to sing the praises of that shaveling recluse! Now, woman, I'm going to tell that teacher of yours what I think of him!" | ||
+ | |||
+ | "Oh, Brahman, I know of nobody in this world with its gods, Maaras and Brahmaas, with its recluses and brahmans, whether they be divine or human, who could thus rebuke the Blessed One, the Arahant, the Fully Self-Enlightened One. But go on, Brahman, go and you will find out." | ||
+ | |||
+ | Then the Brahman, angry and displeased, went to see the Blessed One. After exchanging greetings and compliments with the Blessed One in a friendly and courteous manner, he sat down to one side. So seated, he addressed the Blessed One thus in verse: | ||
+ | |||
+ | <div verse> | ||
+ | What must we slay if we would weep no more? | ||
+ | Is there any single thing of which, | ||
+ | You'd approve the killing, Gotama?]! | ||
+ | <span spkr> | ||
+ | Slaying wrath, you'll no more need to weep. | ||
+ | Kill the poisoned root of anger, Brahman, | ||
+ | Which with sweetness leads to fevered rage.< | ||
+ | Killing this the Noble Ones commend: | ||
+ | Slaying this, you'll no more need to weep.]! | ||
+ | </ | ||
+ | |||
+ | At these words the Brahman said to the Blessed One: " | ||
+ | |||
+ | So the Bhaaradvaaja Brahman was received into the homeless life under the Blessed One, and received ordination. And not so long after his ordination the Venerable Bhaaradvaaja, | ||
+ | |||
+ | And that Bhaaradvaaja became an Arahant. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 11. Abuse ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, good Gotama, sometimes such people come." | ||
+ | |||
+ | "What do you think? Do you serve them with solid food, soft food and savories?" | ||
+ | |||
+ | "Yes, good Gotama, sometimes." | ||
+ | |||
+ | "But supposing, brahman, they do not accept what you offer, whose is it?" | ||
+ | |||
+ | "If they do not accept, good Gotama, then it belongs to us." | ||
+ | |||
+ | "So it is here, brahman. The abuse, the scolding, the reviling you hurl at us who do not abuse or scold or revile, we do not accept from you. It all belongs to you, brahman, it all belongs to you! If a man replies to abuse with abuse, to scolding with scolding, to reviling with reviling, brahman, that is like you joining your guests for dinner. But we are not joining you for dinner. It is all yours, brahman, it is all yours!" | ||
+ | |||
+ | "The king and his court believe that Gotama the recluse is an Arahant. And yet the good Gotama can get angry!"< | ||
+ | |||
+ | <span spkr> | ||
+ | |||
+ | <div verse> | ||
+ | Wrathless, all his passions tamed, at peace, | ||
+ | Freed by highest insight, by himself, | ||
+ | So abiding, perfectly serene? | ||
+ | If a man's abused and answers back, | ||
+ | Of the two he shows himself the worse. | ||
+ | He who does not answer back in kind, | ||
+ | Celebrates a double victory. | ||
+ | From his action both sides benefit, | ||
+ | He himself and his reviler too: | ||
+ | Understanding that man's angry mood, | ||
+ | He can help him clear it and find peace.< | ||
+ | He's the healer of them both, because | ||
+ | He and the other benefit thereby. | ||
+ | People think a man like that's a fool, | ||
+ | For they cannot understand the Truth.]! | ||
+ | </ | ||
+ | |||
+ | [//Akkosaka responds exactly as above, [[# | ||
+ | |||
+ | And another Venerable Bhaaradvaaja became an Arahant. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 12. Sangaarava ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Blessed One silently consented. [//Having visited him, the Blessed One said://] "Is it true, brahman, that you are a ' | ||
+ | |||
+ | "Yes, good Gotama." | ||
+ | |||
+ | "What benefit do you expect from [//this practice// | ||
+ | |||
+ | "It is like this, good Gotama. The evil deeds that I do in the day I cause to be borne away in the evening, and the evil deeds that I do in the night I cause to be borne away in the morning. That is the benefit I expect from [//this practice.// | ||
+ | |||
+ | <span spkr> | ||
+ | |||
+ | <div verse> | ||
+ | Undefiled, which good men praise to others: | ||
+ | Men of wisdom come and bathe therein, | ||
+ | Then, clean of limb, they reach the Other Shore.]! | ||
+ | </ | ||
+ | |||
+ | At these words the Brahman Sangaarava said to the Blessed One: " | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Part Two: The Section on Causation (Nidaana Vagga) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ==== 13. Gotama the Great Sage of the Sakya ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Then, monks, this thought occurred to me 'What being present does decay-and-death come to be? What conditions decay-and-death?' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "Then, monks, the thought occurred to me: 'By the absence of what does decay-and-death not come to be?' Then, monks, as I considered this thoroughly, the insight and comprehension dawned on me: 'In the absence of birth, decay-and-death does not come to be; from the ceasing of birth comes the ceasing of decay-and-death... becoming... grasping... craving... feeling... contact... the six sense-bases... name-form... consciousness... the formations... by the ceasing of ignorance comes the ceasing of the formations... So comes about the cessation of this entire mass of suffering.' | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 14. Kaccaayana ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "The world in general, Kaccaayana, inclines to two view, to existence< | ||
+ | |||
+ | "The world in general, Kaccaayana, grasps after systems and is imprisoned by dogmas.< | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 15. The Teacher of Dhamma ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "If, monk, anyone teaches a doctrine of disenchantment< | ||
+ | |||
+ | "If anyone has trained himself in this disenchantment with decay-and-death, | ||
+ | |||
+ | "If anyone, through disenchantment with decay-and-death, | ||
+ | |||
+ | [//The same three distinctions are made in respect of birth... ignorance// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 16. Naked Kassapa (part) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Well now, good Gotama, is suffering caused by oneself?" | ||
+ | |||
+ | "No indeed, Kassapa," | ||
+ | |||
+ | "Well then, good Gotama, is one's suffering caused by another?" | ||
+ | |||
+ | "No indeed, Kassapa." | ||
+ | |||
+ | "Well then, good Gotama, is suffering caused by both oneself and another?" | ||
+ | |||
+ | "No indeed, Kassapa." | ||
+ | |||
+ | "Well then, good Gotama, this suffering which is caused neither by oneself nor by another, is it the result of chance?"< | ||
+ | |||
+ | "No indeed, Kassapa." | ||
+ | |||
+ | "Well then, good Gotama, is suffering non-existent?" | ||
+ | |||
+ | "No Kassapa: suffering is not non-existent. Suffering exists." | ||
+ | |||
+ | "Then the good Gotama neither knows nor sees suffering." | ||
+ | |||
+ | "No, Kassapa, it is not that I neither know nor see suffering: I know suffering, I see suffering." | ||
+ | |||
+ | "Well now, good Gotama, when I asked you, 'Is suffering caused by oneself?' | ||
+ | |||
+ | "' | ||
+ | |||
+ | [//Kassapa is converted and eventually becomes an Arahant.//] | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 17. From the 'Ten Powers' | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 18. From the Upanisaa Sutta ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Thus, monks, Ignorance is the supporting condition for the (kamma-) formations [//etc. to//] Birth. Birth for Suffering, Suffering for Faith, Faith for Joy, Joy for Delight, Delight for Tranquillity, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 19. Volition ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Even if a man does not will and plan, yet if he dwells on something this forms a basis for the continuation of consciousness: | ||
+ | |||
+ | "But if a man neither wills nor plans nor dwells on anything, no basis is formed for the continuation of consciousness. This basis being absent, consciousness has no lodgment. Consciousness not being lodged there and not growing, no rebirth of renewed existence takes place in the future, and so birth, decay-and-death, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 20. Aananda' | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Do not say that, Aananda, do not say that! This law of Dependent Origination is indeed profound and appears profound. It is through not knowing, not understanding, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 21. Contentment ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 22. Carelessness ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "When, friend, a monk thinks: ' | ||
+ | |||
+ | [//The same is repeated for// ' | ||
+ | |||
+ | "Thus it is friend, that without ardor, without taking care, one is unable to gain enlightenment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 23. False Dhamma ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "It is like this, Kassapa. When beings are in decline,< | ||
+ | |||
+ | "But when monks and nuns, male and female lay followers behave respectfully and deferentially towards the Dhamma,... towards the Sangha,... towards the training, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 24. The Dung-Beetle ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "In the same way, monks, if some monk is overwhelmed with gains, favors and fame so that his head is turned, so, having risen early and taken his robe and bowl and gone for alms to the village or market town, he eats his fill, gets invited again for next day, and has a full bowl. Then he goes to the monks' park,< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 25. Nanda ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | In the forest, dressed in rags, | ||
+ | Living just from cast-off scraps,< | ||
+ | Quite detached from sense-desires.]! | ||
+ | </ | ||
+ | |||
+ | After that the Venerable Nanda became a forest-dweller, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Part Three: The Section on the Aggregates (Khandha-Vagga) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ==== 26. Grasping and Worrying ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Here, monks, the well-instructed Ariyan disciple, who has regard for the Noble Ones, is skilled and trained in the Dhamma of the Noble Ones,... of those who are worthy, does not regard body as the self, the self as having body, body as being in the self, or the self as being in the body. Change occurs to this man's body, and it becomes different, but despite this change and alteration in his body, his consciousness is not preoccupied with bodily change... Not being full of desire and attachment, he is not worried. [// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 27. The Burden ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "What, monks, is the burden? | ||
+ | |||
+ | "' | ||
+ | |||
+ | "What is the laying hold of the burden? The answer is that it is the person,< | ||
+ | |||
+ | "What is the holding on to the burden? The answer is that it is that craving which gives rise to fresh rebirth and, bound up with lust and greed, now here now there finds ever fresh delight. It is sensual craving,< | ||
+ | |||
+ | "What is the laying down of the burden? It is the complete fading away and extinction of this craving, its forsaking and giving up, liberation and detachment from it. This, monks, is called 'the laying down of the burden.'"< | ||
+ | |||
+ | Thus said the Blessed One, the Well-farer< | ||
+ | |||
+ | <div verse> | ||
+ | The seizing of the load is man. | ||
+ | Holding it is misery, | ||
+ | Laying down the load is bliss. | ||
+ | Laying down this heavy load, | ||
+ | And no other taking up, | ||
+ | By uprooting all desire, | ||
+ | Hunger' | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== 28. An Island to Oneself ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Here, monks, the uninstructed worldling [// | ||
+ | |||
+ | "But seeing< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 29. Ways of Regarding ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Here, monks, the uninstructed worldling... regards body as the self, the self as having body, body as being in the self, or the self as being in the body. [// | ||
+ | |||
+ | "Now when it has occurred to him to think 'I am,' the five (sense-) faculties< | ||
+ | |||
+ | " | ||
+ | |||
+ | "It is just in this way, monks, that the five (sense-) faculties persist. But here, for the well taught Ariyan disciple, ignorance is abandoned and knowledge arises.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 30. So.na (or Conceit) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "But, So.na, whatever recluses and Brahmans do not hold such views... What else are they but those who see things as they really are?" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 31. Clinging ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Monk, if you cling to anything, you are in bondage to Mara.< | ||
+ | |||
+ | "I have understood, Blessed One, I have understood, Well-farer!" | ||
+ | |||
+ | "But how, monk, do you understand in full what I have stated in brief?" | ||
+ | |||
+ | "Lord, if one clings to the body, one is in bondage to Mara. If one does not cling to the body, one is free of the Evil One. [// | ||
+ | |||
+ | "Good, good, monk! You have well understood in full the sense of what I stated in brief. If you cling to the body,... feelings, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 32. Going Begging: A Stern Admonition (part) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "So, monks, a young man of good family leaves the world, but he is greedy for sense pleasures, with fierce passions, with hate in his heart, corruptly motivated,< | ||
+ | |||
+ | " | ||
+ | |||
+ | "There are, monks, these two views: the existence view and the non-existence view. And the well-taught Ariyan disciple deliberates: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 33. Tissa the Waverer (part) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [//The other monks advise Tissa to see the Buddha, who, after catechizing him, gives this simile://] " | ||
+ | |||
+ | "I have made this parable, Tissa, to help you to understand. This is the explanation. 'The man who does not know his way' denotes the worldling.< | ||
+ | |||
+ | So said the Blessed One, and the Venerable Tissa was cheered by his words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 34. Anuraadha is Caught Out ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Now what do you think Anuraadha, is the body permanent or impermanent?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Well then, Anuraadha, do you equate the Tathaagata with his body,< | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | "Do you consider he has no body,... feelings, | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | "Then, Anuraadha, since in this very life the Tathaagata is not to be regarded as really and truly existing, is it proper for you to declare of him: ' | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | "Good, good, Anuraadha. As before, so now I proclaim just suffering and the ceasing of suffering." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 35. Vakkali (part): Seeing the Dhamma ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Now the Venerable Vakkali saw the Blessed One coming from a distance, and tried to get up. Then the Blessed One said to the Venerable Vakkali: " | ||
+ | |||
+ | "Are you feeling better, Vakkali? Are you bearing up? Are your pains getting better and not worse? Are there signs that they are getting better and not worse?"< | ||
+ | |||
+ | "No, Lord, I do not feel better, I am not bearing up. I have severe pains, and they are getting worse, not better. There is no sign of improvement, | ||
+ | |||
+ | "Have you any doubts, Vakkali? Have you any cause for regret?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Have you nothing to reproach yourself about as regards morals?" | ||
+ | |||
+ | "No, Lord, I have nothing to reproach myself about as regards morals." | ||
+ | |||
+ | "Well then, Vakkali, if you have nothing to reproach yourself about as regards morals, you must have some worry or scruple that is troubling you." | ||
+ | |||
+ | "For a long time, Lord, I have wanted to come and set eyes on the Blessed One, but I had not the strength in this body to come and see the Blessed One." | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 36. Khemaka (part) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "No, friends, I do not say this 'I am' is the body,... consciousness, | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then how would he describe it correctly?" | ||
+ | |||
+ | "As the scent of the flower, would be the correct explanation." | ||
+ | |||
+ | "In the same way, friends, I do not say this 'I am' is the body,... consciousness, | ||
+ | |||
+ | "So, as he dwells thus in contemplation of the rise and fall of the five groups of clinging, this subtle remnant from among the five groups of clinging, this subtle remnant of the ' | ||
+ | |||
+ | " | ||
+ | |||
+ | "In just the same way, friends, though an Ariyan disciple has abandoned the five lower fetters... [//as above//]... this unextirpated lurking tendency to think: 'I am' is brought to an end." | ||
+ | |||
+ | Now when this teaching was thus expounded, the hearts of some sixty elders< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 37. The Sotaapanna (' | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And when, monks, the Ariyan disciple understands as they really are the arising and passing away, the attractiveness and the danger, and the deliverance from the five groups of clinging, he is called an Ariyan disciple who is a Stream-Winner, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 38. The Arahant ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Part Four: The Section on the Sixfold Sense-Base (Salaayatana Vagga) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ==== 39. Migajaala (or Dwelling Alone) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There are, Migajaala, objects cognizable by the eye — attractive, pleasing, charming, agreeable, enticing, lust-inspiring. And if a monk takes pleasure in them, welcomes them, persists in clinging to them, then because of this taking pleasure, welcoming and persistent clinging, enjoyment comes, and from enjoyment, infatuation. Infatuation brings bondage, and a monk who is trapped in the bondage of enjoyment is called 'one who dwells with a mate' | ||
+ | |||
+ | "But, Migajaala, there are objects cognizable by the eye... ear... nose... tongue... body... mind — attractive, pleasing, charming, agreeable, enticing, lust-inspiring. And if a monk takes no pleasure in them, does not welcome them, does not persist in clinging to them, then, because of his not taking pleasure, not welcoming them and not persisting in clinging to them, enjoyment fades away, and without enjoyment there is no infatuation. Without infatuation no bondage is generated, and the monk who is freed from the bondage of enjoyment is called 'one who dwells alone.' | ||
+ | |||
+ | "And a monk so dwelling, Migajaala, even though he may live near a village crowded with monks and nuns, male and female lay-followers, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 40. Maalu" | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Well now, Maalu" | ||
+ | |||
+ | "What do you think, Maalu" | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | [// | ||
+ | |||
+ | "Well then, Maalu" | ||
+ | |||
+ | " | ||
+ | |||
+ | <div verse> | ||
+ | If we dwell on their endearing charms, | ||
+ | Passion grips the heart, and feeling flows, | ||
+ | Clinging has us firmly in its grip: | ||
+ | So emotions rise and grow in strength, | ||
+ | Of divers kinds, all based on what was seen. | ||
+ | Some of greed and some of hatred born — | ||
+ | Grievously they all afflict the heart of man, | ||
+ | Heaping up his store of pain and woe: | ||
+ | Thus for him Nibbaana' | ||
+ | |||
+ | [// | ||
+ | |||
+ | ![He who's not inflamed by things he sees, | ||
+ | Seeing forms retains his mindfulness, | ||
+ | Not in passion' | ||
+ | On him clinging cannot get a hold. | ||
+ | If he just observes the things he sees, | ||
+ | Not reacting to their shape or form, | ||
+ | He'll pull down the pile, not build it up. | ||
+ | Mindfully proceeding on his way, | ||
+ | Heaping up no store of pain and woe: | ||
+ | Then for him Nibbaana' | ||
+ | |||
+ | [// | ||
+ | </ | ||
+ | |||
+ | " | ||
+ | |||
+ | [//The Buddha confirms Maalu" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 41. Saariputta ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "This is what happens, friend, with one whose sense-doors are unguarded, who is immoderate in eating and not given to wakefulness [//like that monk//]. As long as he lives it will be impossible for him to maintain the holy life in all its fullness and purity. But if a monk guards his sense-doors, | ||
+ | |||
+ | "And how, friend, does one guard the sense-doors? | ||
+ | |||
+ | [// | ||
+ | |||
+ | "And how, friend, is one moderate in eating? In this a monk takes his food properly considering,< | ||
+ | |||
+ | "And how, friend, is one given to watchfulness? | ||
+ | |||
+ | " | ||
+ | |||
+ | "This, friend, is the way for you to train yourself." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 42. Bhaaradvaaja Instructs a King ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "It has been said, sire, by the Blessed One who knows and sees, the Arahant, the Fully Self-enlightened One: 'Come, monks, whatever woman is a mother, think of her just as a mother; whatever woman is a sister, think of her just as a sister; whatever woman is a daughter, think of her just as a daughter.< | ||
+ | |||
+ | "But, Bhaaradvaaja, | ||
+ | |||
+ | "It has been said, sire, by the Blessed One...: 'Come, monks, contemplate this body, upwards from the soles of the feet, downwards from the top of the head, bounded by the skin, full of manifold impurities. There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, bowels, feces, bile, phlegm, pus, blood, sweat, fat, tears, tallow, saliva, synovic fluid, urine.< | ||
+ | |||
+ | "Well, Bhaaradvaaja, | ||
+ | |||
+ | "It has been said, sire, by the Exalted On...: 'Come, monks, guard the doors of your sense-faculties. Seeing an object with the eye, do not seize hold of either its general appearance or its details. Because anyone dwelling with the eye-faculty uncontrolled could be overwhelmed by cupidity and dejection, evil and unwholesome states of mind, therefore practice to control the eye-faculty, | ||
+ | |||
+ | " | ||
+ | |||
+ | [//The king takes refuge in the Buddha, the Dhamma and the Sangha as a lay-follower.// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 43. Lohicca ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | Brahmans who preserved the ancient ways, | ||
+ | In whom well guarded were the doors of the sense. | ||
+ | They were never overcome by wrath. | ||
+ | Meditating on the Law<span notetag # | ||
+ | Brahmans who preserved the ancient ways. | ||
+ | These backsliders who but chant by rote, | ||
+ | Drunk with pride of birth they stagger on. | ||
+ | Full of violent rage, aggression prone, | ||
+ | They lose respect from weak and strong alike: | ||
+ | Their unguarded senses bring them loss, | ||
+ | Like a treasure hoard found in a dream. | ||
+ | Fasting, sleeping on the ground, and such, | ||
+ | Dawn ablutions, chanting Vedic texts, | ||
+ | Garb of skins, matted hair and filth, | ||
+ | Magic spells and rites and penances, | ||
+ | Trickery, deception, blows as well, | ||
+ | Ritual washing, rinsing of the mouth, | ||
+ | These are caste-marks< | ||
+ | Done and practiced for some trifling gain. | ||
+ | But a heart that's firm and concentrated, | ||
+ | Purified, of all defilements freed, | ||
+ | Kind and gentle to all living things- | ||
+ | That's the path that gains the highest goal.]! | ||
+ | </ | ||
+ | |||
+ | [//Lohicca goes angrily to see the Ven. Kaccaayana, who confirms what he has said. Then Lohicca asks//:] "You said 'with sense-doors unguarded,' | ||
+ | |||
+ | "In this case, Brahman, someone, seeing objects with the eye, is attracted to things that are pleasing, and repelled by things that are unpleasing. He dwells without mindfulness and his mind is restricted. He does not experience the emancipation of the heart through wisdom. And so those evil and unwholesome states do not cease without remainder. Hearing a sound... smelling a scent... tasting a flavor... touching an object... cognizing a mind-object... he is attracted by things that are pleasing, and repelled by things that are unpleasing... And so those evil and unwholesome states do not cease without remainder. That is how one is 'with sense-doors unguarded.' | ||
+ | |||
+ | "In this case, Brahman, a monk, seeing objects with the eye, is not attracted to things that are pleasing and not repelled by things that are unpleasing. He dwells with mindfulness present, and his mind is unbounded. Thus he experiences the emancipation of the heart through wisdom and so those evil and unwholesome states that arise cease without remainder. | ||
+ | |||
+ | [//Likewise for sounds, smells, flavors, tangibles and mind-objects.// | ||
+ | |||
+ | [//Lohicca becomes a lay-follower.// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 44. Verahaccaani (or How to Listen to Dhamma) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Brahman lady Verahaccaani served the Venerable Udaayii, with her own hands, with choice foods both hard and soft, until he had had enough. When he had eaten and withdrawn his hand from the bowl, the lady Verahaccaani put on her shows, sat down on a high seat, covered her head,< | ||
+ | |||
+ | "The time will come for that, sister," | ||
+ | |||
+ | [//The young man who had persuaded the lady to invite the Ven. Udaayii goes to him again, receives instruction, | ||
+ | |||
+ | "Well, my lady, you put on your shoes, sat down on a high seat, covered your head, and said: 'Teach me your doctrine, recluse.' | ||
+ | |||
+ | "Very well, young man. Invite the recluse Udaayii on my behalf to a meal tomorrow." | ||
+ | |||
+ | [//He does so, and the lady serves the Ven. Udaayii as before.//] | ||
+ | |||
+ | When the Venerable Udaayii had eaten and withdrawn his hand from the bowl, the lady sat down, barefoot and bare-headed,< | ||
+ | |||
+ | "Where the eye is, sister, the Arahants declare that weal and woe exist. Where the eye is absent, they declare that weal and woe do not exist. [// | ||
+ | |||
+ | [//The lady Verahaccaani becomes a lay-follower.// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 45. Kamma ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "What, monks, is old kamma? | ||
+ | |||
+ | "The eye [//ear, nose tongue, body (touch), mind// | ||
+ | |||
+ | "And what, monks, is new kamma? | ||
+ | |||
+ | "The action< | ||
+ | |||
+ | "When, monks, by ceasing actions of body, speech and mind, one touches liberation,< | ||
+ | |||
+ | "And what, monks, is the path that leads to the ceasing of kamma? | ||
+ | |||
+ | "It is the Noble Eightfold Path, namely Rechte Ansicht, Right Thought, Rechte Rede, Rechte Handlung,< | ||
+ | |||
+ | " | ||
+ | |||
+ | "Here monks, are the roots of trees! Here are lonely places! Meditate monks. Do not be slothful, have no subsequent regrets. Thus we charge you." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 46. Is There a Criterion? ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "For us, Lord, all things have the Blessed One as their root, their guide, their refuge. It would be well, Lord, if the meaning of these words were to be made clear by the Blessed One.< | ||
+ | |||
+ | "There is such a criterion, monks, whereby a monk... could affirm the attainment of enlightenment... What is that method? | ||
+ | |||
+ | "In this, monks, a monk seeing an object with the eye recognizes within himself the presence of lust, hatred or delusion, knowing 'Lust, hatred or delusion is present in me,' or he recognizes the absence of these things, knowing 'There is no lust, hatred or delusion present in me.' Now, monks, as regards that recognition of the presence or absence of these things within him, are these matters to be perceived by faith, by persuasion, by inclination, | ||
+ | |||
+ | "No, indeed, Lord." | ||
+ | |||
+ | "Are not these matters to be perceived by the eye of wisdom?"< | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then, monks, this is the criterion whereby a monk, apart from faith, apart from persuasion, apart from inclination, | ||
+ | |||
+ | [// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 47. The Ocean ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>"' | ||
+ | |||
+ | "The human eye, monks, is the ocean; its impulsion is produced by visible forms. Whoever withstands its buffeting produced by visible forms, is said to have ' | ||
+ | |||
+ | [// | ||
+ | |||
+ | The teacher declared: | ||
+ | |||
+ | <div verse> | ||
+ | Hardly to be crossed for mighty waves. | ||
+ | Wisdom' | ||
+ | The world' | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== 48. Ko.t.thika ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "How is it, friend: Is the eye the fetter< | ||
+ | |||
+ | "It is not, friend, that the eye is the fetter of visual objects, nor are visual objects the fetter of the eye, but that based on these two desire and lust< | ||
+ | |||
+ | "It is just as if there were a black and a white ox bound together by one rope or one yoke-tie: would it be right to say that the black ox is the fetter of the white one, or the white one of the black?" | ||
+ | |||
+ | "No, indeed, friend." | ||
+ | |||
+ | " | ||
+ | |||
+ | "If, friend, the eye were the fetter of visual objects, or visual objects were the fetter of the eye,... if the tongue,... if the mind were the fetter of thoughts or thoughts were the fetter of mind,< | ||
+ | |||
+ | "Thus it should be understood that the eye is not the fetter... the tongue... the mind... but that based on these two desire and lust arise, and they are the fetter. The Blessed One, friend, has eyes, he sees objects with the eye. But in the Blessed One there is no desire or lust. The Blessed One's heart is completely liberated. The Blessed One has a tongue... a mind, he knows thoughts with the mind. But in the Blessed One there is no desire or lust. The Blessed One's heart is completely liberated. Thus it should be understood that the eye is not the fetter... the tongue... the mind, but that based on these two desire and lust arise, and they are the fetter."< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 49. Things Productive of Suffering (extracts) ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | ... | ||
+ | |||
+ | "When, monks, a monk lives and practices like this, it occasionally happens that, through a lapse of mindfulness, | ||
+ | |||
+ | "Thus, monks, if a monk's life and practice are so informed with wisdom that, living thus, he is not assailed by longing and depression, which are evil states, then, monks, if a king's ministers, friends, favorites, kinsmen or blood-relations should come and offer him wealth, saying: 'Come, good master! Why let these yellow robes torment you? Why go around with shaven head and bowl? Come on, return to the lower life, enjoy possessions and do works of merit!' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 50. The ' | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | But that monk was dissatisfied with the other' | ||
+ | |||
+ | " | ||
+ | |||
+ | But that monk was dissatisfied with the other' | ||
+ | |||
+ | " | ||
+ | |||
+ | But that monk was dissatisfied with the other' | ||
+ | |||
+ | " | ||
+ | |||
+ | But that monk was dissatisfied with the other' | ||
+ | |||
+ | " | ||
+ | |||
+ | "In the same way, monk, according to the way the vision of these wise monks< | ||
+ | |||
+ | "It is, monk, just like some king's border-city, | ||
+ | |||
+ | "I have given you a parable, monk, and so that you can understand it, this is the explanation: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 51. The Ox [from section entitled 'The Lute'] ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "But suppose, monks, there is some ripe corn, and a vigilant guardian. And an ox, fond of corn, gets into the field. The guardian seizes him firmly by the muzzle. Holding him by the muzzle, he gets a firm grip on his forehead and holds him fast. He then gives him a sound thrashing with a stick, and then lets him go [//a second and a third time he does this.//] So it comes about monks, that that ox, fond of corn, though he wanders about in the village or the forest, whether he stands still or lies down, will not go into that field again because he remember the beating he got there before. In the same way, monks, when a monk's mind is strongly stirred by the six sense-spheres, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 52. The Six Animals (part) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Now, monks, when those six hungry animals grew weary, they would yield to the one that was the strongest, go his way and be under his power. In the same way, monks, whenever a monk fails to practice and develop mindfulness as to body, the eye struggles to draw him towards attractive objects, while unattractive objects are repellent to him... The mind struggles to draw him towards attractive objects of thought, while unattractive objects of thought are repellent to him. This, monks, is lack of restraint. Ant what, monks, is restraint? In this, a monk, seeing objects with the eye, is not drawn to attractive objects, is not repelled by unattractive objects. He remains with firmly established mindfulness as to body, his mind being unrestricted.< | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 53. The Signless ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Then, friends, I thought: 'The signless concentration of the heart, the signless concentration of the heart, they say — now what is that?' | ||
+ | |||
+ | "Then I thought: 'In this a monk, paying no attention to any distinguishing signs,< | ||
+ | |||
+ | "Then, friends, paying no attention to any distinguishing signs, I entered on and dwelt in that concentration of the heart which is without signs. But as I dwelt thus,< | ||
+ | |||
+ | "And then, friends, the Blessed One came to me by his powers< | ||
+ | |||
+ | "And after that, friends, paying no attention to any distinguishing signs, I entered on and dwelt in the signless concentration of the heart. | ||
+ | |||
+ | "Now, friends, if anyone were to truly declare: ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 54. Seeing the Sick (Citta) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | To this Citta replied... "That is something impermanent, | ||
+ | |||
+ | Now Citta' | ||
+ | |||
+ | "What have I said that makes you tell me to set up mindfulness and not to ramble?" | ||
+ | |||
+ | "Why, sir, you just said: 'That is something impermanent, | ||
+ | |||
+ | "Yes, but I said that to the devas who dwell in gardens... who bade me make a resolve that in some future time I might be a king, a world-ruler." | ||
+ | |||
+ | "Sir, what purpose did those devas have in mind in urging you to make such a resolve?" | ||
+ | |||
+ | "This is what those devas thought: 'This householder Citta is a virtuous man, of noble disposition. If he makes a resolve that in some future time he may be a king, a world-ruler, | ||
+ | |||
+ | [//Citta then instructs them to have perfect faith in the Buddha, the Dhamma and the Sangha, and passes away.//] | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 55. Teaching ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "Well then, Lord, does not the Blessed One teach Dhamma in full< | ||
+ | |||
+ | "I will reply to this question, headman, with another. Answer as seems proper to you. What do you think? Suppose a peasant farmer has three fields, one excellent, one middling, and one poor, sandy, salty, with bad soil. Tell me: when the farmer wants to sow his seed, which field would he sow first: the excellent one, the middling one or the poor one that is sandy, salty and with bad soil?" | ||
+ | |||
+ | "Lord, the farmer who wanted to sow his seed would sow the excellent field first. Having done that, he would sow the middling field next, and the one that was poor, sandy, salty, with bad soil he might or might not sow. Why? Well it might do for cattle-food." | ||
+ | |||
+ | "Well, headman, that excellent field is like my monks and nuns. To them I teach the Dhamma which is lovely in its beginning, lovely in its middle and lovely in its ending, in spirit and in letter,< | ||
+ | |||
+ | "The middling field is like my male and female lay-followers. To these too I teach the Dhamma which is lovely in its beginning, lovely in its middle and lovely in its ending, in spirit and in letter, I display to them the holy life, perfectly fulfilled and purified. Why? Because these people adhere to me as their island, their shelter, their resort their refuge. | ||
+ | |||
+ | "The poor field that is sandy, salty and with bad soil is like my wandering recluses and Brahmans of other sects.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Part Five: The Great Section (Mahaa-Vagga) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ==== 56. For All Comers ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "What, monks, are the states to be comprehended with higher knowledge?< | ||
+ | |||
+ | "They are the five groups of clinging. Which five? The body-group, the feeling-group, | ||
+ | |||
+ | "What, monks, are the states to be abandoned with higher knowledge? | ||
+ | |||
+ | "They are ignorance and the desire for [further] becoming. | ||
+ | |||
+ | "And what, monks, are the states to be experienced with higher knowledge? | ||
+ | |||
+ | "They are knowledge and liberation. | ||
+ | |||
+ | "And what, monk, are the states to be cultivated with higher knowledge? | ||
+ | |||
+ | "They are calm and insight.< | ||
+ | |||
+ | "And how does a monk who cultivates the Noble Eightfold Path, who assiduously practices the Noble Eightfold Path, comprehend... abandon... come to experience... cultivate with higher knowledge those states that are to be so comprehended, | ||
+ | |||
+ | "In this, monks, a monk cultivates Rechte Ansicht,... Right Concentration that is based on detachment, dispassion, leading to maturity of surrender.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 57. Suffering ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 58. Fire (or Right and Wrong Times) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | "Just so, when the mind is sluggish it is the wrong time to cultivate the enlightenment-factors of tranquillity, | ||
+ | |||
+ | "But, monks, when the mind is sluggish, that is the right time to cultivate the enlightenment-factor of investigation-of-states, | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes indeed, Lord." | ||
+ | |||
+ | "... a sluggish mind is easy to arouse through these factors. | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "No indeed, Lord." | ||
+ | |||
+ | "... an agitated mind is not easy to calm through these factors. | ||
+ | |||
+ | "When the mind is agitated, that is the right time to cultivate the enlightenment-factors of tranquillity, | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes indeed, Lord." | ||
+ | |||
+ | "Just so, monks, when the mind is agitated, that is the right time to cultivate the enlightenment-factors of tranquillity, | ||
+ | |||
+ | "But as for mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 59. The Brahma-Vihaaras (part) ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "In this case, monks, a monk cultivates the enlightenment-factor of mindfulness accompanied by loving-kindness and similarly the enlightenment-factors of investigation-of-states, | ||
+ | |||
+ | "And how, monks, does a monk cultivate the heart' | ||
+ | |||
+ | "In this, monks, a monk cultivates the enlightenment-factors of mindfulness... equanimity accompanied by sympathetic joy... [//as above...//] he dwells thus, equanimous, mindful, clearly aware or, by passing utterly beyond the sphere of infinite space, thinking ' | ||
+ | |||
+ | "And how, monks, does a monk cultivate the heart' | ||
+ | |||
+ | "In this case, monks, a monk cultivates the enlightenment-factors of mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 60. Sangaarava (or The Hindrances) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Well, Brahman, when a man dwells with his heart possessed and overwhelmed by sense-desires, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 61. Mindfulness (from The Nuns' Lodging) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Such, Aananda, is the practice for the direction< | ||
+ | |||
+ | "A monk who does not direct his mind to external things< | ||
+ | |||
+ | "This, Aananda, is the practice for the non-direction of mind." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 62. Obligation (Paa.timokkha) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Well then, monk, you should purify the rudiments of skill. And what are the rudiments of skill? | ||
+ | |||
+ | "In this, monk, you must dwell restrained according to the restraint of the Obligations,< | ||
+ | |||
+ | " | ||
+ | |||
+ | "In this, monk, you must dwell in contemplation of body... feelings... mind... mind-objects, | ||
+ | |||
+ | "Then, monk, when, with morality as your support, established in morality, you have cultivated the four foundations of mindfulness, | ||
+ | |||
+ | [// | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 63. The Brahman U.n.naabha ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There are, Brahman, these five sense-faculties... which do not share in each other' | ||
+ | |||
+ | "But, good Gotama, what is mind's resort?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then, good Gotama, what is the resort of mindfulness?"< | ||
+ | |||
+ | "The resort of mindfulness, | ||
+ | |||
+ | "Then, good Gotama, what is the resort of liberation?" | ||
+ | |||
+ | "The resort of liberation is Nibbaana." | ||
+ | |||
+ | "Then, good Gotama, what is the resort of Nibbaana?" | ||
+ | |||
+ | "That question goes too far Brahman. No answer can encompass it. The aim of the holy life, Brahman, is immersion< | ||
+ | |||
+ | The Brahman U.n.naabha was delighted with the words of the Blessed One and rejoiced in them. He rose, saluted the Blessed One and departed. Not long after his departure the Blessed One said to the monks: | ||
+ | |||
+ | " | ||
+ | |||
+ | "On the western wall, Lord." | ||
+ | |||
+ | "Just so, monks, the faith of the Brahman U.n.naabha is settled on the Tathaagata, rooted in him, established in him. It is strong, and cannot be uprooted by any recluse or Brahman, deva or Mara, Brahma or anyone else in the world. | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 64. In the Foot ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And which, are those elements that conduce to enlightenment? | ||
+ | |||
+ | "Just as, monks, all the foot-characteristics of all jungle creatures are combined in the elephant' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 65. Sarakaani (Who Took to Drink) ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [// | ||
+ | |||
+ | " | ||
+ | |||
+ | "Take the case of another man. He is endowed with unwavering devotion to the Buddha... the Dhamma... the Sangha... he is joyous and swift in wisdom but has not gained release. Having destroyed the five lower fetters,< | ||
+ | |||
+ | "Take the case of another man. He is endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters< | ||
+ | |||
+ | "Take the case of another man. He is endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters he is a Stream-Winner, | ||
+ | |||
+ | "Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But perhaps he has these things: the faculty of faith, of energy, of mindfulness, | ||
+ | |||
+ | "Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But he has just these things: the faculty of faith, of energy, of mindfulness, | ||
+ | |||
+ | "Why, Mahaanaama, if these great sal trees could distinguish what is well spoken from what is ill spoken, I would proclaim these great sal trees to be Stream-Winners... bound for enlightenment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 66. Wordy Warfare ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Why should you not do this? Such talk, monks, is not related to the goal it is not fundamental to the holy life, does not conduce to disenchantment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 67. Knowledge ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt_verse> | ||
+ | Nor how suffering comes to be, | ||
+ | Nor yet how all such suffering | ||
+ | To a final end is brought, | ||
+ | They do not know the Path | ||
+ | Leading to its calming down, | ||
+ | Cannot find the heart' | ||
+ | Cannot be by wisdom freed, | ||
+ | With no chance to make an end, | ||
+ | To birth and aging they' | ||
+ | Those who do know suffering, | ||
+ | And how suffering comes to be, | ||
+ | Know too how all such suffering | ||
+ | To a final end is brought, | ||
+ | They who know the Path indeed | ||
+ | Leading to its calming down, | ||
+ | They can find the heart' | ||
+ | They can be by wisdom freed. | ||
+ | They know how to make an end, | ||
+ | To birth and aging no more bound.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 68. The Si.msapaa Leaves ==== | ||
+ | <div rightalign>< | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Lord, the Blessed One is holding only a few leaves: those up in the trees are far more numerous." | ||
+ | |||
+ | "In the same way, monks, there are many more things that I have found out, but not revealed to you.< | ||
+ | |||
+ | " | ||
+ | |||
+ | "What I have revealed is: 'This is Suffering, this is the Arising of Suffering, this is the Cessation of Suffering, and this is the Path that leads to the Cessation of Suffering.' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Kürzelverzeichnis ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ? | ||
+ | :: | ||
+ | |||
+ | |AN|A.nguttara Nikaaya| | ||
+ | |DN|Diigha Nikaaya| | ||
+ | |Dhp|Dhammapada| | ||
+ | |MN|Majjhima Nikaaya| | ||
+ | |SN|Sa.myutta Nikaaya| | ||
+ | |||
+ | (For all of the above, see Russell Webb, //An Analysis of the Pali Canon// (WH 217/220, 1975)) | ||
+ | |||
+ | :: | ||
+ | |||
+ | |VM|// | ||
+ | |||
+ | ? Commentaries: | ||
+ | :: | ||
+ | |||
+ | |Dhp A|Kommentar (// | ||
+ | |MA|Kommentar (// | ||
+ | |SA|Kommentar (// | ||
+ | |||
+ | (For these see Lakshmi R. Goonesekere, | ||
+ | |||
+ | ? Translations: | ||
+ | :: | ||
+ | |||
+ | |Dial|Dialogues of the Buddha (3 vols.) (=DN) (SBB)| | ||
+ | |KS|Kindred Sayings (5 vols.) I-II by Mrs C. A. F. Rhys Davids, III-V by F. L. Woodward (=SN) (PTS)| | ||
+ | |PP|//The Der Pfad der Reinigung// (=VM) by Ven. Ñanamoli (Colombo 1956)| | ||
+ | |||
+ | ? Miscellaneous: | ||
+ | :: | ||
+ | |||
+ | |BD|// | ||
+ | |BPE|// | ||
+ | |BPS|Buddhist Publication Society (Kandy)| | ||
+ | |EB|// | ||
+ | |PED|//Pali English Dictionary// | ||
+ | |PTS|Pali Text Society| | ||
+ | |SBB|Sacred Books of the Buddhists (series continued by PTS)| | ||
+ | |WH|Wheel Publications (BPS)| | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div chapter> | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These words are repeated from the beginning of the whole work (SN 1.1), translated in [[..: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The Buddha here makes a vital distinction which is valid to this day as marking the difference between the aims of " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Citta:// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: He will pass " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This is the meaning of Tapodaa. Cf. place-names such as Teplaa, Teplice in Czecho-Slovakia, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Strictly speaking, " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: In Pali there is an untranslatable play here on the two meanings of // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As will be seen, the devas, (none of whom, of course, are enlightened) are at various stages of spiritual development. This one is clearly not very advanced! | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The hour Samiddhi means is that of his death. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Mrs Rhys Davids says "The Buddha rebukes the fairy [see below, [[#fn-16|n. 16]]] for her suggestive ambiguities." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Sace vijaanaasi//: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The three forms of conceit (//maana//) are to think one is equal to, less than, or better than another. All three are due to the ego-illusion (see [[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: He has passed into Nibbaana, and therefore cannot be found anywhere. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: She has, according to SA, rightly discerned the Middle Way between self-indulgence and self-torture. In fact, it looks as if her understanding is still somewhat limited: she has, however, grasped the fact that she was indulging in wrong speech at the ethical, if not the ontological level referred to by the Buddha, and she has also understood that one should "leave desires." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Ya.m mata.m:// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Though he held certain wrong views, he believed in kamma (a vital point!), and so was reborn in a heaven state. He came to realize the superiority of the Buddha' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Used here in the sense of a recluse. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The next 16 lines are found (differently ordered) as Dhp [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Niraya:// "the downward path." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The Buddhist " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Petaa//. Miserable beings who, because of previous greed and avarice, go hungry. I do not understand Mrs Rhys Davids rendering: "As cast out bodies of the dead." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Attaa//. Used in everyday speech this word most often simply means " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: One // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Ve.luvan. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: He still, to begin with, uses the patronizing address //bho Gotama.// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Dhamma.// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Really a nickname: "The Reviler." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A perfect example of projection on Akkosaka' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Tittha// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Preceding sections have told the same story about Gotama' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This term, in Theravaada Buddhism, is applied to one who is on his way to becoming a Buddha, thus normally to Gotama before his enlightenment (but also to the previous Buddhas mentioned in [[#fn-50|n. 50]], before their enlightenment). The more famous Sanskrit term // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Yoniso manasikaaraa//: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Cakkhu:// lit. " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Samma Di.t.thi//: the first step of the Noble Eightfold Path, lit. "Right Seeing." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Or, as we might say today, " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: I take this to mean the man who sees "with the highest wisdom" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. [[#fn-32|n. 32]]. Feer's edition of SN reads here //attaa na me ti// "this is not myself," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The usual translation " | ||
+ | ::// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Sabbam atthi//. From the Sanskrit form of this expression, //sarvam asti// (though used in a slightly different sense) the Sarvaastivaadin school got their name. They held that //dharmas// existed in "three times," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Lit. probably either "Thus come" // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Viraaga// is quite literally " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This gives a clear indication of the minimum standard required for anyone (today, in the West, often a lay person) setting up as a teacher of Buddhism. It denotes a " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This one is a //sekha// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: His training is proceeding along the right path. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: He is an //asekha// (" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Not caused by any conditions. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Kassapa here switches from the familiar //bho Gotama// to the more respectable form. He is now ready to accept instruction. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A rare case in which the Buddha associates himself with his disciples in order to encourage them. For him, his " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The standard list of " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The benefit to himself (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Ala.m... appamaadena sampaadetu.m:// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This provides one of the two main answers to ignorant suggestions that Buddhism is " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The final part of this very important sutta is translated as [[..: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //AAsavaa// From // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Piiti//. A particularly difficult word to translate. Like // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Dukkha// stands here for the usual " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Jaati//. All the rest, down to " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Consciousness (defined as " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Dhamma//. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This is Kassapa the Great (Mahaa-Kassapa), | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Unlike, e.g., Nanda ([[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Sattesu haayamaanesu// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A Buddhist " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The "four great elements" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Here in the Sangha. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Worthless, empty men. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The meaning (and indeed the form) of this word is doubtful. Feer's text has "// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Lit. " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: With collyrium. This was against the (later) rules, we might have expected this little story to have been used, like other such, in the Vinaya Pi.taka as an explanation for the introduction of such a rule. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Food rejected by others. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to MA on [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Apekhavaa ca upaadaaya ca//. KS has "owing to vexation and clinging," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This sutta, as E.J. Thomas (//Early Buddhist Scriptures//, | ||
+ | ::It is easy to understand how this sutta could be misunderstood, | ||
+ | |||
+ | One is tempted to think that this sutta was originally delivered for the benefit of one or other of the Bhaaradvaajas (see Nos 10, 11, 42), whose name appears to mean " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See [[..: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The formula is that for the Second Noble Truth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The formula is that for the Third Noble Truth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Sugato// lit. " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Lit. "he is sated and brought to peace (//or// ' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: It is necessary to withdraw, to be "an island to unto oneself," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As Woodward remarks in KS, one would expect to find here the words which he inserts in the text: "The well-taught Ariyan disciple," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The too famous " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Avakkanti hoti// lit. "there is a descent" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Atthi bhikkhave mano//. Woodward badly mistranslates this as "Mind is the result," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Dhammaa// (plural). This is one of the regular meanings of this multivalent word. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to SA, these are the Eternalist and Annihilationist views (nn. 58, 59) respectively: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Ruupii:// lit. " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: "Of the Arahant" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See Vol I, Teil I [[#fn-14|n. 14]]. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Anta.m:// lit. "the end": SA says=// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Or "not from fear of having no livelihood." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Kaamaa:// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The fourfold division of Indian Logic: a thing (1) is, (2) is not, (3) both is and is not, (4) neither is nor is not. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Or: "were to ask me the same question again." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Here, as in other similar passages, SA glosses // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The identification of a person with " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Anuraadha was of course wrong to say that a Tathaagata can be // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The standard way of enquiring about a sick person. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A famous quotation. It has been compared with Christ' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: "As a whole" (DA). | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Subcommentary says: "By way of clinging and conceit (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Uppala, paduma, pu.n.dariika// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Or " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The Ven. Khemaka is indirectly claiming to be a " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Anu-// (//a.nu-//) // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This represents a definite stage in the // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Enlightenment (Arahantship) is gained. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This illustrates the principle that by doing good to others one does good to oneself (as far as, in this context, it is permissible to speak of " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The Stream-Winner (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The whole phrase is a standard description of the Arahant found at many places in the Canon. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As the organ of touch and tactile sensations. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Muta//: i.e., smelt, tasted or touched. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This is almost impossible to translate adequately. There is no agent, i.e., no " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: If there is no agent (i.e., " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: "You will realize that nothing is really reborn." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The lay life or " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: With due attention (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Of hunger. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Of greed. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: He practices walking and sitting meditations: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: States connected with the five hindrances: Sensuality (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A period of three hours, probably from 9 p.m. to midnight. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The standard set of "parts of the body" for meditation purposes given in the // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Not, of course, here the Buddha-Dhamma but the Vedic law. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to the //sekhiya// rules of the // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The text says: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The lady now uses the proper respectful term of address. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: It is noteworthy that now, instead of the curt "teach me your doctrine," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward quotes SA as correctly pointing out that "Eye in itself is not old but it has come about by former actions [i.e., // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. the classic definition of kamma at AN 6.63: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The same word //kamma// is used in the Pali. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This is really the Third Noble Truth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The word here is // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Not influenced by anybody else. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Añña.m vyaakareyya// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The formula is abbreviated in the text here. It is found in full elsewhere. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: I follow Woodward' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The term // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //So vedaguu:// lit. "he is well-versed in the Vedas," | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The word used is // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Dhammaa// is here used in one of its specific senses: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: It is only possible because the eye is //not// the " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Na paññaayetha// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward goes astray here. He translates: "The bond is the desire and lust which are in things." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Caaro ca vihaaro ca//. Not as Woodward has it, "His path abroad and his lodging at home." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Abhijjhaa domanassa//: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: "At the third attempt he is certain to succeed" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Butea Frondosa//, a tall tree known as "flame of the forest." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Eye and visible object, ear and sound, etc, the sixth pair being, of course, mind and mind-object (objects of thought). | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The five // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The earth-element (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A frequently recurring formulation of a very basic Buddhist tenet. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Eye, ear, nose, tongue, body (as organ of touch), mind. The " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Go.na//: definitely an ox and not, as Woodward translates, a cow. It is very odd how much confusion exists in English versions of Buddhist scriptures in regard to these well-known bovine creatures: thus we hear of Zen " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to SA, these adjectives refer to the four //jhaanas// (see [[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: There are the four " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward translates: "But when I so abode (and had emerged from trance)." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A whole Samyutta (SN 41) is devoted to this householder (see also [[..: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As Woodward points out, //mayha.m// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The four " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Piiti//: see [[#fn-87|n. 87]]. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward has here, by an oversight, "is easily raised up." Below, he has correctly "is easily calmed." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The four // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Upekha//, the adjective from // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Sato sampajaano// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Subha//. This is explained in MN 77 as being associated with the fourth (lower) //jhaana// ([[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. VM IX, 76: "If unable to reach higher than the attainment of loving-kindness and attain Arahantship, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The first of the higher (formless) //jhaanas// ([[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The second of the higher (formless) // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Equanimity (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The third of the higher (formless) // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Mantaa:// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Kaaye kaayaanupassii// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These are the four standard objects of mindfulness. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Such as the object previously envisaged. SA says // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward considers that " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Reading with Woodward // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Siila:// " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These are, of course, the five senses recognized in the West, to which Buddhism adds mind as the sixth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: At first glance one might suppose that U.n.naabha was either thinking in terms of a " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This may in effect be a play on words, since // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Here rather in the sense of [[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The " | ||
+ | ::"The dewdrop slips into the shining sea." | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Woodward translates too literally "were to make an end," which suggests suicide. This is not implied by //kaala.m kareyya//, which is merely an idiomatic expression for dying. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This means that he is an // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Reverting to // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Padaani// lit. " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These are, of course, the standard formulations for referring to the Buddha, Dhamma and Sangha. They seem to fit awkwardly into the context here and may have been interpolated. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These terms are used of Saariputta at SN 2.9 (not translated here). Cf. the distinction between difficult and easy progress in VM XXI, 117. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Theosophists and others maintain that rebirth as an animal, after a human existence, is impossible. This view is not supported by the Buddhist texts of any school. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Cf. [[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: I.e., not born from a womb by spontaneously arising in another world (in this case the "Pure Abodes" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: These are the first three of the five lower fetters (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: An encouraging message for many! Cf. the end of [[de: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Sarakaani in fact became a Stream-winner at the moment of death. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: "You are putting the cart before the horse!" | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The si.msapaa, a tall and beautiful tree, is the Dalbergia sisu, also known as the Asoka tree. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This famous saying has been taken to justify the doctrines of various Mahaayaana schools, Theosophy and so on. While it may do so in many cases, the real meaning is somewhat different. The Buddha was naturally aware of many things, unknown to others, which he did not deem it necessary to teach for the gaining of enlightenment. We can accept, even without interpreting full enlightenment vulgarly as " | ||
+ | ::It has occasionally been urged that if the Buddha was really all-enlightened, | ||
+ | |||
+ | We may compare the saying quoted here with another, no less famous one occurring at SN 47.9 (not included in this Anthology) as well as in the // | ||
+ | |||
+ | It is fair to suggest that here, in the Pali Canon, we have the Buddhist teaching presented in its purest and simplest form, in the words of the Teacher himself. This statement is not meant to be in any way polemical, or to claim that doctrines developed in the later, so-called Mahaayaana schools are necessarily wrong. Recent research, indeed, has conclusively shown that the germ of many such doctrines can be traced back to the Pali Canon. For instance, there is little real conflict between the ideas expressed by Naagaarjuna, | ||
+ | |||
+ | Finally, in connection with the relation of " | ||
+ | |||
+ | </dl> | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | Die [[http:// | ||
+ | |||
+ | Seit ihrer Gründung im Jahre 1958 hat die BPS eine große Auswahl an Büchern und Broschüren über eine weite Themenpalette veröffentlicht. Unter den Veröffentlichungen finden sich sowohl sorgfältige, | ||
+ | |||
+ | Buddhist Publication Society\\ | ||
+ | P.O. Box 61\\ | ||
+ | 54, Sangharaja Mawatha\\ | ||
+ | Kandy, Sri Lanka | ||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | < | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |