Amnestie; Dedicated to the cessation of the Mahayana/Hinayana schism!! (to peace in the world & the bhikkhuni Sangha)

November 6, 2001

Amnestie; Dedicated to the cessation of the Mahayana/Hinayana schism!! (to

peace in the world & the bhikkhuni Sangha)

Venerable Sir or Venerable Lady,

Please contribute to the well-being and safety of all our relatives and

that they get sufficient help with that.

May all our relatives be happy at heart and get sufficient help with that.

May all our relatives prevent and abandon doings that lead to someones

downfall and get sufficient help with that.

May all our relatives raise and develop doings that lead to the highest

blessings and get sufficient help with that.

May all our relatives raise and develop doings that lead to a noble

maintenance and support of the sense-mediums, the hindrances, suffering and

everything that dependently arises and get sufficient help with that.

May all our relatives raise and develop bodhipakkiya dhamma with its

requisite conditions and get sufficient help with that.

May all our relatives express shame and fear of wrong doings a lot and in a

noble way and get sufficient help with that.

May all our relatives share their merit with all beings and get sufficient

help with that.

May all our relatives raise and develop right views and get sufficient help

with that.

Why don't you take another piece of my heart,

why don't you take it

and break it,

and tear it all apart?

All I do is give,

all you do is take,

leave me alone; let me live!

Queen; Freddy mercury; (Died with aids)

This document has the following segments;

What changes with schisms? Pg 1

What is a schism? Pg 2

Whay is the origin of a schism? Pg 3

What is the diversity of schism's? Pg 3

What is the result of schisms? Pg 4

What is the cessation of a schism? Pg 5

What is the way to the cessation of schisms Pg 6

What is the alure of schisms? Pg 7

What is the drawback of schism? Pg 8

What is the escape from schisms? Pg 8

What is the reuniting of the schism? Pg 9

What about the heart-Sutta? Pg 15

Another way of handling the ending of schism Pg 16

What is the point of these Sutta's Pg 16

Amnestie; Repeated practice, The simile of the Saltcrystal Pg 18

What changes with schisms?

Samyutta Nikaya XXII.122 - Silavant Sutta - Virtuous

For free distribution only, as a gift of Dhamma

------

On one occasion Ven. Sariputta & Ven. Maha Kotthita were staying near

Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging

from seclusion in the late afternoon, went to Ven. Sariputta and, on

arrival, exchanged courteous greetings with him. After an exchange of

friendly greetings & courtesies, he sat to one side. As he was sitting

there, he said to Ven. Sariputta, "Sariputta my friend, which things should

a virtuous monk attend to in an appropriate way?"

"A virtuous monk, Kotthita my friend, should attend in an appropriate way

to the five aggregates of clinging as inconstant, stressful, a disease, a

cancer, an arrow, painful, an affliction, alien, a dissolution, an

emptiness, not-self. Which five? Form as an aggregate of clinging,

feeling...perception...fabrications...consciousness as an aggregate of

clinging. A virtuous monk should attend in an appropriate way to these five

aggregates of clinging as inconstant, stressful, a disease, a cancer, an

arrow, painful, an affliction, alien, a dissolution, an emptiness,

not-self. For it is possible that a virtuous monk, attending in an

appropriate way to these five aggregates of clinging as

inconstant...not-self, would realize the fruit of stream-entry."

"Then which things should a monk who has attained stream-entry attend to in

an appropriate way?"

"A monk who has attained stream-entry should attend in an appropriate way

to these five aggregates of clinging as inconstant, stressful, a disease, a

cancer, an arrow, painful, an affliction, alien, a dissolution, an

emptiness, not-self. For it is possible that a monk who has attained

stream-entry, attending in an appropriate way to these five aggregates of

clinging as inconstant...not-self, would realise the fruit of

once-returning."

"Then which things should a monk who has attained once-returning attend to

in an appropriate way?"

"A monk who has attained once-returning should attend in an appropriate way

to these five aggregates of clinging as inconstant, stressful, a disease, a

cancer, an arrow, painful, an affliction, alien, a dissolution, an

emptiness, not-self. For it is possible that a monk who has attained

once-returning, attending in an appropriate way to these five aggregates of

clinging as inconstant...not-self, would realise the fruit of

non-returning."

"Then which things should a monk who has attained non-returning attend to

in an appropriate way?"

"A monk who has attained non-returning should attend in an appropriate way

to these five aggregates of clinging as inconstant, stressful, a disease, a

cancer, an arrow, painful, an affliction, alien, a dissolution, an

emptiness, not-self. For it is possible that a monk who has attained

non-returning, attending in an appropriate way to these five aggregates of

clinging as inconstant...not-self, would realise the fruit of arahantship."

"Then which things should an Arahant attend to in an appropriate way?"

"An Arahant should attend in an appropriate way to these five aggregates of

clinging as inconstant, stressful, a disease, a cancer, an arrow, painful,

an affliction, alien, a dissolution, an emptiness, not-self. Although, for

an arahant, there is nothing further to do, and nothing to add to what has

been done, still these things -- when developed & pursued -- lead both to a

pleasant abiding in the here-&-now and to mindfulness & alertness."

------

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/samyutta/sn22-122.html

Translated by Venerable Thanissaro Bhikkhu

What is a schism?

Itivuttaka 18.

This was said by the Blessed One, said by the Arahant, so I have heard:

"One thing, when arising in the world, arises for the detriment of many,

for the unhappiness of many, for the detriment & unhappiness of many

beings, both human & divine. Which one thing? Schism in the Sangha. When

the Sangha is split, there are arguments with one another, there is abuse

of one another, ganging up on one another, abandoning of one another. Then

those with little confidence [in the teaching] lose all confidence, while

some of those who are confident become otherwise."

This is the meaning of what the Blessed One said and in regard to this was

it said;

Doomed for an aeon

to deprivation,

to hell:

one who has split the Sangha.

Delighting in factions,

unjudicious --

he's barred

from finding rest from the yoke.

Having split a Sangha in concord,

he cooks for an aeon

in hell.

This too is the meaning of what the Blessed One said, so I have heard.

[see Iti 89]

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti1.html

Translated by Venerable Thanissaro Bhikkhu

What is the cause of Schism?

Daodejing 14; The cause and Doa

Look,

and you won't see it

one names it the invisable,

Listen,

and you won't hear it

one names it the soundless

Reach for it

and you won't grasp it

One names it the ungraspable.

These three go beyond one's immagination,

they appear in (with) each other

and appear as the one.

>From the outside not blinding,

in the depth not in darkness,

- for ever, for ever -

one can not name it,

and it returns back to not-being.

One names it the shapeless shape,

the imageless picture.

One names it

the unimaginable ... ...

Reach for it and there is not a start

follow it and there is not an end.

Who, like the elders (thera's?)

live in concordance with the Dao

control our present existance

and can understand what was in the beginning.

This is the guidance to Dao.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

What are differences in schisms?

Itivuttaka 87.

This was said by the Blessed One, said by the Arahant, so I have heard:

"There are these three kinds of unskilful thinking that produce blindness,

produce lack of vision, produce lack of knowledge, lead to the cessation of

discernment, side with vexation, and are not conducive to Unbinding. Which

three? Thinking imbued with sensuality .... Thinking imbued with ill-will

..... Thinking imbued with harmfulness produces blindness, produces lack of

vision, produces lack of knowledge, leads to the cessation of discernment,

sides with vexation, and is not conducive to Unbinding. These are the three

kinds of unskilful thinking that produce blindness, produce lack of vision,

produce lack of knowledge, lead to the cessation of discernment, side with

vexation, and are not conducive to Unbinding.

"There are these three kinds of skilful thinking that produce

non-blindness, produce vision, produce knowledge, foster discernment, side

with non-vexation, and are conducive to Unbinding. Which three? Thinking

imbued with renunciation .... Thinking imbued with non-ill-will ....

Thinking imbued with harmlessness produces non-blindness, produces vision,

produces knowledge, fosters discernment, sides with non-vexation, and is

conducive to Unbinding. These are the three kinds of skilful thinking that

produce non-blindness, produce vision, produce knowledge, foster

discernment, side with non-vexation, and are conducive to Unbinding."

This is the meaning of what the Blessed One said and in regard to this was

it said;

Three skilful thoughts

should be thought,

three unskilful thoughts

rejected.

Whoever stills sustained thoughts

-- as rain would, a cloud of dust --

through an awareness with thinking stilled,

attains right here

the state

of peace.

[see MN 19]

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

Dao 18 From Dao to duty

If Dao is forgotten

morality and laws arise.

If keenness and cleverness arise

lists and lies arise.

If the familytradition falls into decay

there arise obedience and parent authority

If state and family get into distress and confused,

there arise duty and supression.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

What is the result of schim's

Itivuttaka 89.

This was said by the Blessed One, said by the Arahant, so I have heard:

"Conquered by three forms of false Dhamma -- his mind overwhelmed --

Devadatta* is incurably doomed to deprivation, to hell, for an aeon. Which

three? Conquered by evil desires -- his mind overwhelmed -- Devadatta is

incurably doomed to deprivation, to hell, for the duration of an aeon.

Conquered by friendship with evil people -- his mind overwhelmed --

Devadatta is incurably doomed to deprivation, to hell, for the duration of

an aeon. And, there being something further to be done, he nevertheless

stopped halfway with a lower modicum of distinctive attainment. Conquered

by these three forms of false Dhamma -- his mind overwhelmed -- Devadatta

is incurably doomed to deprivation, to hell, for an aeon."

This is the meaning of what the Blessed One said and in regard to this was

it said;

May no one in the world

ever be reborn

with evil desire.

Know that,

through that

evil desire,

his destination's that

of all who have evil desires.

I've heard how Devadatta,

-- regarded as wise, composed,

incandescent with honor --

in the thrall of heedlessness

assaulted the Tathagata

and fell to the four-gated, fearful place:

Avici, unmitigated hell.

Whoever plots against

one free of corruption

who's done no evil deed:

that evil touches him himself,

corrupted in mind,

disrespectful.

Whoever might think

of polluting the ocean

with a pot of poison,

couldn't succeed,

for the mass of water is great.

So it is

when anyone attacks with abuse

the Tathagata

-- rightly-gone,

of peaceful mind --

for abuse doesn't grow on him.

A wise person should make friends,

should associate,

with a person like him --

whose path a monk can follow

and reach the ending

of suffering & stress.

This too is the meaning of what the Blessed One said, so I have heard.

[* Note: Devadatta, one of the Buddha's cousins, plotted to take over the

Sangha, and ended up causing a schism. His story is told in Cv VII. See

also Iti 18.]

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

Anguttara Nikaya V.129 - Parikuppa Sutta - In Agony -

For free distribution only, as a gift of Dhamma

------

"There are these five inhabitants of the states of deprivation, inhabitants

of hell, who are in agony & incurable. Which five? One who has killed

his/her mother, one who has killed his/her father, one who has killed an

arahant, one who -- with a corrupted mind -- has caused the blood of a

Tathagata to flow, and one who has caused a split in the Sangha. These are

the five inhabitants of the states of deprivation, inhabitants of hell, who

are in agony & incurable."

------

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/anguttara/an5-129.html

Translated by Venerable Thanissaro Bhikkhu

What is the cesstation of schism's

Itivuttaka 19.

This was said by the Blessed One, said by the Arahant, so I have heard:

"One thing, when arising in the world, arises for the welfare of many, for

the happiness of many, for the welfare & happiness of many beings, both

human & divine. Which one thing? Concord in the Sangha. When the Sangha is

in concord, there are no arguments with one another, no abuse of one

another, no ganging up on one another, no abandoning of one another. Then

those with little confidence [in the teaching] become confident, while

those already confident become even more so."

This the meaning of what the Blessed One said and in regard to this was it

said;

Blissful is concord in the Sangha.

One who assists in concord --

delighting in concord,

judicious --

isn't barred from finding

rest from the yoke.

Having brought concord to the Sangha,

he rejoices for an aeon

in heaven.

This too is the meaning of what the Blessed One said, so I have heard.

[see Iti 89]

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti1.html

Translated by Venerable Thanissaro Bhikkhu

What is the way of practice to the cessation of schisms?

Samyutta Nikaya LVI.31 - Simsapa Sutta - The Simsapa Leaves

For free distribution only, as a gift of Dhamma

------

Once the Blessed One was staying at Kosambi in the Simsapa forest. Then,

picking up a few Simsapa leaves with his hand, he asked the monks, "How do

you construe this, monks: Which are more numerous, the few Simsapa leaves

in my hand or those overhead in the Simsapa forest?"

"The leaves in the hand of the Blessed One are few in number, lord. Those

overhead in the forest are far more numerous."

"In the same way, monks, those things that I have known with direct

knowledge but have not taught are far more numerous [than what I have

taught]. And why haven't I taught them? Because they are not connected with

the goal, do not relate to the rudiments of the holy life, and do not lead

to disenchantment, to dispassion, to cessation, to calm, to direct

knowledge, to self-awakening, to Unbinding. That is why I have not taught

them.

"And what have I taught? 'This is stress...This is the origination of

stress...This is the cessation of stress...This is the path of practice

leading to the cessation of stress': This is what I have taught. And why

have I taught these things? Because they are connected with the goal,

relate to the rudiments of the holy life, and lead to disenchantment, to

dispassion, to cessation, to calm, to direct knowledge, to self-awakening,

to Unbinding. This is why I have taught them.

"Therefore your duty is the contemplation, 'This is stress...This is the

origination of stress...This is the cessation of stress.' Your duty is the

contemplation, 'This is the path of practice leading to the cessation of

stress.'"

------

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/samyutta/sn56-31.html

Translated by Venerable Thanissaro Bhikkhu

Itivuttaka 85.

This was said by the Blessed One, said by the Arahant, so I have heard:

"Remain focused, monks, on the foulness of the body. Have mindfulness of

in-&-out breathing well established to the fore within you. Remain focused

on the inconstancy of all fabrications. For one who remains focused on the

foulness of the body, the latent tendency to passion for the property of

beauty is abandoned. For one who has mindfulness of in-&-out breathing well

established to the fore within oneself, annoying external thoughts &

inclinations don't exist. For one who remains focused on the inconstancy of

all fabrications, ignorance is abandoned, clear knowing arises."

This is the meaning of what the Blessed One said and in regard to this was

it said;

Focusing on foulness

in the body,

mindful

of in & out breathing,

seeing

the stilling of all fabrications

-- ardent

always:

he is a monk

who's seen rightly.

>From that he is there set free.

A master of direct knowing,

at peace,

he is a sage

gone beyond bonds.

[For the foulness of the body as a meditation theme, see MN 119. For

mindfulness of in & out breathing as a meditation theme, see MN 118.]

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

What is the allure from schism's.

Itivuttaka 92.

This was said by the Blessed One, said by the Arahant, so I have heard:

"Even if a monk, taking hold of my outer cloak, were to follow right behind

me, placing his feet in my footsteps, yet if he were to be greedy for

sensual pleasures, strong in his passions, malevolent in mind, corrupt in

his resolves, his mindfulness muddled, unalert, uncentered, his mind

scattered, & his faculties uncontrolled, then he would be far from me, and

I from him. Why is that? Because he does not see the Dhamma. Not seeing the

Dhamma, he does not see me.

"But even if a monk were to live one hundred leagues away, yet if he were

to have no greed for sensual objects, were not strong in his passions, not

malevolent in mind, uncorrupt in his resolves, his mindfulness established,

alert, centered, his mind at singleness, & his faculties well-restrained,

then he would be near to me, and I to him. Why is that? Because he sees the

Dhamma. Seeing the Dhamma, he sees me."

This is the meaning of what the Blessed One said and in regard to this was

it said;

Though following right behind,

full of desire, vexation:

see how far he is! --

the perturbed

from the unperturbed,

the bound

from the Unbound,

the greedy one

from the one with no greed.

But the wise person who, through

direct knowledge of Dhamma,

gnosis of Dhamma,

grows still & unperturbed

like a lake unruffled by wind:

see how close he is! --

the unperturbed to the unperturbed,

the Unbound to the Unbound,

the greedless one

to the one with no greed.

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

What is the drawback of schism's

Itivuttaka 95.

This was said by the Blessed One, said by the Arahant, so I have heard:

"There are these three ways of obtaining sensual pleasures. Which three?

Those whose sensual pleasures are already provided, those who delight in

creating, those with control over what is created by others. These are the

three ways of obtaining sensual pleasures."

This the meaning of what the Blessed One said and in regard to this was it

said;

Devas whose pleasures are already provided,

those with control,

those who delight in creation,

and any others enjoying sensual pleasures

in this state here

or anywhere else,

don't go beyond

the wandering-on.

Knowing this drawback

in sensual pleasures, the wise

should abandon all sensual desires,

whether human

or divine.

Having cut the flow of greed

for lovely, alluring forms

so hard to transcend,

having, without remainder,

comprehended stress,

they are, without remainder,

totally unbound.

They, the wise, with an attainer-of-wisdom's

noble vision,

right gnosis,

directly knowing

the ending of birth,

come to no further becoming.

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

What is the escape from schism's

Anguttara Nikaya V.200 - Nissaraniya Sutta - Leading to Escape

For free distribution only, as a gift of Dhamma

------

"Five properties lead to escape. Which five?

"There is the case where the mind of a monk, when attending to sensual

pleasures, doesn't leap up at sensual pleasures, doesn't grow confident,

steadfast, or released in sensual pleasures. But when attending to

renunciation, his mind leaps up at renunciation, grows confident,

steadfast, & released in renunciation. When his mind is rightly-gone,

rightly developed, has rightly risen above, gained release, and become

disjoined from sensual pleasures, then whatever fermentations, torments, &

fevers there are that arise in dependence on sensuality, he is released

from them. He does not experience that feeling. This is expounded as the

escape from sensual pleasures.

"Furthermore, there is the case where the mind of a monk, when attending to

ill will, doesn't leap up at ill will, doesn't grow confident, steadfast,

or released in ill will. But when attending to non-ill will, his mind leaps

up at non-ill will, grows confident, steadfast, & released in non-ill will.

When his mind is rightly-gone, rightly developed, has rightly risen above,

gained release, and become disjoined from ill will, then whatever

fermentations, torments, & fevers there are that arise in dependence on ill

will, he is released from them. He does not experience that feeling. This

is expounded as the escape from ill will.

"Furthermore, there is the case where the mind of a monk, when attending to

harmfulness, doesn't leap up at harmfulness, doesn't grow confident,

steadfast, or released in harmfulness. But when attending to harmlessness,

his mind leaps up at harmlessness, grows confident, steadfast, & released

in harmlessness. When his mind is rightly-gone, rightly developed, has

rightly risen above, gained release, and become disjoined from harmfulness,

then whatever fermentations, torments, & fevers there are that arise in

dependence on harmfulness, he is released from them. He does not experience

that feeling. This is expounded as the escape from harmfulness.

"Furthermore, there is the case where the mind of a monk, when attending to

forms, doesn't leap up at forms, doesn't grow confident, steadfast, or

released in forms. But when attending to the formless, his mind leaps up at

the formless, grows confident, steadfast, & released in the formless. When

his mind is rightly-gone, rightly developed, has rightly risen above,

gained release, and become disjoined from forms, then whatever

fermentations, torments, & fevers there are that arise in dependence on

forms, he is released from them. He does not experience that feeling. This

is expounded as the escape from forms.

"Furthermore, there is the case where the mind of a monk, when attending to

self-identity, doesn't leap up at self-identity, doesn't grow confident,

steadfast, or released in self-identity. But when attending to the

cessation of self-identity, his mind leaps up at the cessation of

self-identity, grows confident, steadfast, & released in the cessation of

self-identity. When his mind is rightly-gone, rightly developed, has

rightly risen above, gained release, and become disjoined from

self-identity, then whatever fermentations, torments, & fevers there are

that arise in dependence on self-identity, he is released from them. He

does not experience that feeling. This is expounded as the escape from

self-identity. For him, delight in sensuality does not lie latent. Delight

in ill will does not lie latent. Delight in harmfulness does not lie

latent. Delight in form does not lie latent. Delight in self-identity does

not lie latent. From the lack of any latent tendency to sensuality, the

lack of any latent tendency to ill will ... to harmfulness ... to form ...

to self-identity, he is called a monk without attachment. He has cut

through craving, has turned away from the fetter, and by rightly breaking

through conceit he has put an end to suffering & stress.

"These are the five properties that lead to escape."

Related reading Itivuttaka 72

------

Revised: Sat 30 September 2000

http://www.accesstoinsight.org/canon/anguttara/an5-200.html

Translated by Venerable Thanissaro Bhikkhu

What is the reuniting of schism

Samyutta Nikaya II.69 - Iccha Sutta - Desire

For free distribution only, as a gift of Dhamma

------

[A deva:]

With what is the world tied down?

With the subduing

of what is it freed?

With the abandoning

of what are all bonds

cut through?

[The Buddha:]

With desire the world is tied down.

With the subduing

of desire it's freed.

With the abandoning

of desire all bonds

are cut through.

------

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/samyutta/sn2-69.html

Translated by Venerable Thanissaro Bhikkhu

Doa 3. Satisfied humans

Don't Privilage important people

so that people won't become envious.

Don't underestimate precious goods,

so that people don't act as thiefs.

Don't respect what's worthy of desire,

So that the hearts of people don't get into temptation.

Therefore:

The wise tries to

empty their heart,

fill their belly,

weaken their desire for honour,

and strengthen their bones.

He teaches the people

always to be without scholarschip

and to be without desire desire.

He causes

that "those who proclaim to know better"

don't dare to act.

He acts by non-acting

and nothing is not done.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

Itivuttaka 86.

This was said by the Blessed One, said by the Arahant, so I have heard:

"With reference to a monk who practices the Dhamma in accordance with the

Dhamma, it is this way of according with the Dhamma that he should be

described as practicing the Dhamma in accordance with the Dhamma. When

speaking, he speaks Dhamma and not non-Dhamma. When thinking, he thinks

about Dhamma and not about non-Dhamma. Avoiding both these things, he stays

equanimous, mindful, alert."

This is the meaning of what the Blessed One said and in regard to this was

it said;

Dhamma his dwelling,

Dhamma his delight,

a monk pondering Dhamma,

calling Dhamma to mind,

doesn't fall away

from true Dhamma.

Whether walking,

standing,

sitting, or

lying down

-- his mind inwardly restrained --

he arrives

right at peace.

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

Translated by Venerable Thanissaro Bhikkhu

Samyutta Nikaya LI.15 - Brahmana Sutta - To Unnabha the Brahmin

For free distribution only, as a gift of Dhamma

------

I have heard that on one occasion Ven. Ananda was staying in Kosambi, at

Ghosita's Park. Then the Brahmin Unnabha went to where Ven. Ananda was

staying and on arrival greeted him courteously. After an exchange of

friendly greetings & courtesies, he sat down to one side. As he was sitting

there, he said to Ven. Ananda: "Master Ananda, what is the aim of this holy

life lived under the contemplative Gotama?"

"Brahmin, the holy life is lived under the Blessed One with the aim of

abandoning desire."

"Is there a path, is there a practice, for the abandoning of that desire?"

"Yes, there is a path, there is a practice, for the abandoning of that

desire."

"What is the path, the practice, for the abandoning of that desire?"

"Brahmin, there is the case where a monk develops the base of power endowed

with concentration founded on desire & the fabrications of exertion. He

develops the base of power endowed with concentration founded on

persistence...concentration founded on intent...concentration founded on

discrimination & the fabrications of exertion. This, Brahmin, is the path,

this is the practice for the abandoning of that desire."

"If that's so, Master Ananda, then it's an endless path, and not one with

an end, for it's impossible that one could abandon desire by means of

desire."

"In that case, brahmin, let me question you on this matter. Answer as you

see fit. What do you think: Didn't you first have desire, thinking, 'I'll

go to the park,' and then when you reached the park, wasn't that particular

desire allayed?"

"Yes, sir."

"Didn't you first have persistence, thinking, 'I'll go to the park,' and

then when you reached the park, wasn't that particular persistence

allayed?"

"Yes, sir."

"Didn't you first have the intent, thinking, 'I'll go to the park,' and

then when you reached the park, wasn't that particular intent allayed?"

"Yes, sir."

"Didn't you first have [an act of] discrimination, thinking, 'I'll go to

the park,' and then when you reached the park, wasn't that particular act

of discrimination allayed?"

"Yes, sir."

"So it is with an Arahant whose mental effluents are ended, who has reached

fulfillment, done the task, laid down the burden, attained the true goal,

totally destroyed the fetter of becoming, and who is released through right

gnosis. Whatever desire he first had for the attainment of Arahantship, on

attaining Arahantship that particular desire is allayed. Whatever

persistence he first had for the attainment of Arahantship, on attaining

Arahantship that particular persistence is allayed. Whatever intent he

first had for the attainment of Arahantship, on attaining Arahantship that

particular intent is allayed. Whatever discrimination he first had for the

attainment of Arahantship, on attaining Arahantship that particular

discrimination is allayed. So what do you think, brahmin? Is this an

endless path, or one with an end?"

"You're right, Master Ananda. This is a path with an end, and not an

endless one. Magnificent, Master Ananda! Magnificent! Just as if he were to

place upright what had been overturned, were to reveal what was hidden,

were to show the way to one who was lost, or were to hold up a lamp in the

dark so that those with eyes could see forms, in the same way Master Ananda

has -- through many lines of reasoning -- made the Dhamma clear. I go to

Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May

Master Ananda remember me as a lay follower who has gone for refuge, from

this day forward, for life."

------

Revised: Tue 14 November 2000

http://www.accesstoinsight.org/canon/samyutta/sn51-15.html

Translated by Venerable Thanissaro Bhikkhu

Itivuttaka 40.

This was said by the Blessed One, said by the Arahant, so I have heard:

"Ignorance precedes the arrival of unskillful qualities; lack of conscience

& lack of concern follow after. Clear knowing precedes the arrival of

skillful qualities; conscience & concern follow after."

This is the meaning of what the Blessed one said and in regard to this was

it said;

Any bad destinations

in this world, in the next,

are rooted in ignorance -- all --

accumulations

of desire & greed.

And when a person of evil desires

lacks conscience & respect,

evil comes from that,

and by that he goes

to deprivation.

So cleansing away

ignorance, desire, & greed,

a monk giving rise to clear knowing

would abandon all bad destinations.

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti2.html

Translated by Venerable Thanissaro Bhikkhu

Samyutta Nikaya XII.15 - Kaccayanagotta Sutta - To Kaccayana Gotta (on

Right View)

For free distribution only, as a gift of Dhamma

------

Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed

One and, on arrival, having bowed down, sat to one side. As he was sitting

there he said to the Blessed One: "Lord, 'Right view, right view,' it is

said. To what extent is there right view?"

"By & large, Kaccayana, this world is supported by (takes as its object) a

polarity, that of existence & non-existence. But when one sees the

origination of the world as it actually is with right discernment,

'non-existence' with reference to the world does not occur to one. When one

sees the cessation of the world as it actually is with right discernment,

'existence' with reference to the world does not occur to one.

"By & large, Kaccayana, this world is in bondage to attachments, clingings

(sustenances), & biases. But one such as this does not get involved with or

cling to these attachments, clingings, fixations of awareness, biases, or

latent tendencies; nor is he resolved on 'my self.' He has no uncertainty

or doubt that, when there is arising, only stress is arising; and that when

there is passing away, only stress is passing away. In this, one's

knowledge is independent of others. It is to this extent, Kaccayana, that

there is right view.

"'Everything exists': That is one extreme. 'Everything doesn't exist': That

is a second extreme. Avoiding these two extremes, the Tathagata teaches the

Dhamma via the middle:

"From ignorance as a requisite condition come fabrications.

>From fabrications as a requisite condition comes consciousness.

>From consciousness as a requisite condition comes name-&-form.

>From name-&-form as a requisite condition come the six sense media.

>From the six sense media as a requisite condition comes contact.

>From contact as a requisite condition comes feeling.

>From feeling as a requisite condition comes craving.

>From craving as a requisite condition comes clinging/sustenance.

>From clinging/sustenance as a requisite condition comes becoming.

>From becoming as a requisite condition comes birth.

>From birth as a requisite condition, then aging & death, sorrow,

lamentation, pain, distress, & despair come into play.

Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes

the cessation of fabrications.

>From the cessation of fabrications comes the cessation of consciousness.

>From the cessation of consciousness comes the cessation of name-&-form.

>From the cessation of name-&-form comes the cessation of the six sense

media.

>From the cessation of the six sense media comes the cessation of contact.

>From the cessation of contact comes the cessation of feeling.

>From the cessation of feeling comes the cessation of craving.

>From the cessation of craving comes the cessation of clinging/sustenance.

>From the cessation of clinging/sustenance comes the cessation of becoming.

>From the cessation of becoming comes the cessation of birth.

>From the cessation of birth, then aging & death, sorrow, lamentation, pain,

distress, & despair all cease.

Such is the cessation of this entire mass of stress & suffering."

------

Revised: Tue 14 November 2000

http://www.accesstoinsight.org/canon/samyutta/sn12-15.html

Translated by Venerable Thanissaro Bhikkhu

Related reading; the instructions of Venerable Sariputta;

Available on internetside

http://www.accesstoinsight.org/canon/majjhima/mn9.html

Translated from the Pali by Ñanamoli Thera edited and revised by Bhikkhu

Bodhi

Itivuttaka 42. The Bright Protectors

This was said by the Lord, said by the Arahant so I have heard;

"Bhikkhus, these two bright principles protect the world. What are the two?

Shame and fear of wrongdoing. If, bhikkhus, these two bright principles did

not protect the world, there would not be discerned respect for mother or

maternal aunt or maternal uncle's wife or a teacher's wife or the wives of

other honoured persons, and the world would have fallen into promiscuity,

as with goats, sheep, chickens, pigs, dogs, and jackals. But as these two

bright principles protect the world, there is discerned respect for mother

.... and the wives of other honoured persons."

This too is the meaning of what the Blessed one said and in regard to this

was it said;

Those in whom shame and fear of wrong

Are not consistently found

Have deviated from the bright root

And are led back to birth and death.

But those in whom shame and fear of wrong

Are consistently ever present,

Peaceful, mature in the holy life,

They put an end to renewal of being.

This too is the meaning of what the Blessed One said, so I have heard.

Revised: Thu 9 November 2000

Translater Venerable John.D. Ireland

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti-b.html

Dao 1: The essence of Dao;

Dao that can be showed is not the absolute Dao

The name that can be named is not the absolute name.

Nameless is the origin of heaven and earth.

The nameable is the mother of all things.

Therefore

Who lives completely desireless

will experience it inside,

Who strives desirefull

will only see the outside shell.

These two(inside and outer shell)

have the same origin,

but they are different named.

Together they are called the secret,

A even bigger secret

is the gate to complete revelation.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

43. The Not-born

This was said by the Lord said by the Arahant, so I have heard ;

"There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a

not-conditioned. If, bhikkhus, there were no not-born,

not-brought-to-being, not-made, not-conditioned, no escape would be

discerned from what is born, brought-to-being, made, conditioned. But since

there is a not-born, a not-brought-to-being, a not-made, a not-conditioned,

therefore an escape is discerned from what is born, brought-to-being, made,

conditioned."

This too is the meaning of what the Blessed One said, so I have heard;

The born, come-to-be, produced,

The made, the conditioned, the transient,

Conjoined with decay and death,

A nest of disease, perishable,

Sprung from nutriment and craving's cord --

That is not fit to take delight in.

The escape from that, the peaceful,

Beyond reasoning, everlasting,

The not-born, the unproduced,

The sorrowless state that is void of stain,

The cessation of states linked to suffering,

The stilling of the conditioned -- bliss.

------

Translator Venerable John.D. Ireland.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti-b.html

Itivuttaka 44. The Nibbana-element

This was said by the Lord said by the Arahant, so I have heard

"Bhikkhus, there are these two Nibbana-elements. What are the two? The

Nibbana-element with residue left and the Nibbana-element with no residue

left.

"What, bhikkhus, is the Nibbana-element with residue left? Here a bhikkhu

is an arahant, one whose taints are destroyed, the holy life fulfilled, who

has done what had to be done, laid down the burden, attained the goal,

destroyed the fetters of being, completely released through final

knowledge. However, his five sense faculties remain unimpaired, by which he

still experiences what is agreeable and disagreeable and feels pleasure and

pain. It is the extinction of attachment, hate, and delusion in him that is

called the Nibbana-element with residue left.

"Now what, bhikkhus, is the Nibbana-element with no residue left? Here a

bhikkhu is an arahant ... completely released through final knowledge. For

him, here in this very life, all that is experienced, not being delighted

in, will be extinguished. That, bhikkhus, is called the Nibbana-element

with no residue left.

"These, bhikkhus, are the two Nibbana-elements."

This is the meaning of what the Blessed One said and in regard to this was

it said;

These two Nibbana-elements were made known

By the Seeing One, stable and unattached:

One is the element seen here and now

With residue, but with the cord of being destroyed;

The other, having no residue for the future,

Is that wherein all modes of being utterly cease.

Having understood the unconditioned state,

Released in mind with the cord of being destroyed,

They have attained to the Dhamma-essence.

Delighting in the destruction (of craving),

Those stable ones have abandoned all being.

This too is the meaning of what the Blessed One said, so I have heard.

Translator Venerable John.D. Ireland.

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti-b.html

The importance of the heart Sutta.

In the Mahayana schools the heart-sutta(Sorry not available) is the key to

many treasures. The central element of the heart-Sutta is ofcourse

emptiness. I speculate that the Sutta is infact about the instructions

Venerable Sariputta received when being instructed on emptiness. I think of

it that there is no mention of that in the Tipitaka (didn't read it all,

however) but there is mention that Venerable Sariputta was instructed on

emptiness by the Buddha after Sariputta already practices emptiness. From

memory did the Buddha praise Sariputta for the clearity/brightness of the

senses; maybe he received his first instructions from Quan Yin and maybe

that is just what the Heart-Sutta is about. MN XXX Sorry can't find it

anymore.

Dao 12. Extacy through the senses;

Five colours

blind the human eye;

five tones,

deafen the human ear,

Five tastes

spoil the human mouth

Horseraces and hunt

simplify the human mind,

Hard to get goods

are a threat to human behaviour.

Therefore the wise;

He listens within

he doesn't trust his senses,

Therefore

He lets that go

and keeps this.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

Another way for handling the complete ending of the schism,

First of all would I like to point out that Quan Yin is a female deity, so

if one is capable of expressing shame and fear of wrong-doings she seems a

fine object for expressing that.

Dao 6; The misterious feminine,

The mind of the valley

is of immortal value,

She is named the misterious feminine.

The gate to the misterious feminine

is the womb of heaven and earth.

If kind and gentle

a request is made

She will freely be of service.

Translated from Daodejing by Laotzi, 1st translator: Paul Salim Kluwer,

ISBN 90-202-2424-7

What is the point of these Suttas?

So I would like to ask for a meeting of the Arahants to ask Venerable

Sariputta's teacher Quan Yin to organize a meeting(or more) of the

Arahants. The request for this meeting will supported with the intention

of a gift, a vast and a loving mind.

For organising the first meeting of the Arahants, King Bimbisara of

Magadha, will become a paccekabuddha despite one of great wrong-doings(AN

V.129) he confessed to the Venerable Buddha(in Digha Nikaya 2; fruits of

the contemplative life). Paccekabuddha's play an important role in the

Dhamma-Vinaya, since they have more merit that the example Bhikkhus

Venerable Sariputta and Venerable Maha Moggalana. In the booklet the

Paccekabuddha, a buddhist ascetic, Prof.dr. Ria kloppenborg (Univerity of

Utrecht, the Netherlands), Wheel publication 305/306/307, reveals on pg 16

/ 17; "The Arahants, O great King, whose evil influences (Asava's) have

been annihilated, whose stains have been washed away, whose defilements

have been left behind, who have reached perfection, who have attained the

highest good, who have destroyed the bonds of existence, who have attained

mastership in analysis are pure on the stages of savaka. In the province of

the savaka their thoughts arise lightly and move lightly, (but) on the

stages of the Paccekabuddha they arise with difficulty and move sluggishly.

And why? Because they have been fully purified in the province of Savaka

and because they have not been fully purified in the province of the

Paccekabuddha" (Miln 104).

The Venerable Buddha admonished Venerable Ananda thus; "Why did you not

penetrate the knowledge of the perfections of a disciple like (Venerable)

Sariputta and (Venerable) Mahamoggalana, who fulfilled the perfections in

the course of one hundred thousand kalpas plus one incalculable period, and

why did you not penetrate the knowledge of self-enlightenment like the

Paccekabuddhas who fulfilled the perfections in the course of one hundred

thousand kalpas plus two incalculable periods?" (S.A.II, 95).

Still this is all based on speculations, but if I am wrong about this then

I hope that the merit, gained from organizing the meeting, can be accepted

as a counteract for the unjustice done.

Somehow I couldn't find the phrase, "Although there should have been done

more, Devadatta will go to hell for an aeon's full duration", a great

excuse to express shame and fear of wrong-doings I guess. Also the phrase

"Having thought himself his equal" commentary on the Itivuttaka(John

D.Ireland), was not available to me anymore.

Further would I like to mention that as a psychiatric patient, or a person

with a sick mind, I have a weakness in all this. I simply have a lack of

merit, broad knowledge, skill, well mastered discipline, well-spoken words

and probably everything you can think of. For example the requisites of for

example merit, I seem to fail on most of them. But any wholesome merit is

more than welcome; And please make some merit for all beings who made this

possible or contributed to it, I would like to ask for meeting of the

Arahants for them as well, for the peace in the world and the Bhikkhuni

Sangha and anyone you can think of(For example Venerable Maha Moggalana or

a “former” Brahmin and Sangha-member Devadaha).

Anguttara Nikaya V.36 - Kaladana Sutta - Seasonable Gifts

For free distribution only, as a gift of Dhamma

------

"There are these five seasonable gifts. Which five? One gives to a

newcomer. One gives to one going away. One gives to one who is ill. One

gives in time of famine. One sets the first fruits of field & orchard in

front of those who are virtuous. These are the five seasonable gifts."

In the proper season they give --

those with discernment,

responsive, free from stinginess.

Having been given in proper season,

with hearts inspired by the Noble Ones

-- straightened, Such --

their offering bears an abundance.

Those who rejoice in that gift

or give assistance,

they, too, have a share of the merit,

and the offering isn't depleted by that.

So, with an unhesitant mind,

one should give where the gift bears great fruit.

Merit is what establishes

living beings in the next life.

------

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/anguttara/an5-36.html

Translated by Venerable Thanissaro Bhikkhu

Amnestie through repeated practice; the simile of the salt-crystal.

>From repeated practice of organising a meeting of the Arahants, I speculate

that there might be a possability to decrease the time spent in hell or

perhaps not to enter hell at all.

Anguttara Nikaya III.101 - Lonaphala Sutta - The Salt Crystal

For free distribution only, as a gift of Dhamma

------

Translator's note: For a discussion of this discourse in the general

context of the Buddha's teaching on kamma (karma), see "Kamma & the Ending

of Kamma" in The Wings to Awakening.

------

"Monks, for anyone who says, 'In whatever way a person makes kamma, that is

how it is experienced,' there is no living of the holy life, there is no

opportunity for the right ending of stress. But for anyone who says, 'When

a person makes kamma to be felt in such & such a way, that is how its

result is experienced,' there is the living of the holy life, there is the

opportunity for the right ending of stress.

"There is the case where a trifling evil deed done by a certain individual

takes him to hell. There is the case where the very same sort of trifling

deed done by another individual is experienced in the here & now, and for

the most part barely appears for a moment.

"Now, a trifling evil deed done by what sort of individual takes him to

hell? There is the case where a certain individual is undeveloped in

[contemplating] the body, undeveloped in virtue, undeveloped in mind,

undeveloped in discernment: restricted, small-hearted, dwelling with

suffering. A trifling evil deed done by this sort of individual takes him

to hell.

"Now, a trifling evil deed done by what sort of individual is experienced

in the here & now, and for the most part barely appears for a moment? There

is the case where a certain individual is developed in [contemplating] the

body, developed in virtue, developed in mind, developed in discernment:

unrestricted, large-hearted, dwelling with the unlimited. A trifling evil

deed done by this sort of individual is experienced in the here & now, and

for the most part barely appears for a moment.

"Suppose that a man were to drop a salt crystal into a small amount of

water in a cup. What do you think? Would the water in the cup become salty

because of the salt crystal, and unfit to drink?"

"Yes, lord. Why is that? There being only a small amount of water in the

cup, it would become salty because of the salt crystal, and unfit to

drink."

"Now suppose that a man were to drop a salt crystal into the River Ganges.

What do you think? Would the water in the River Ganges become salty because

of the salt crystal, and unfit to drink?"

"No, lord. Why is that? There being a great mass of water in the River

Ganges, it would not become salty because of the salt crystal or unfit to

drink."

"In the same way, there is the case where a trifling evil deed done by one

individual [the first] takes him to hell; and there is the case where the

very same sort of trifling deed done by the other individual is experienced

in the here & now, and for the most part barely appears for a moment.

"Now, a trifling evil deed done by what sort of individual takes him to

hell? There is the case where a certain individual is undeveloped in

[contemplating] the body, undeveloped in virtue, undeveloped in mind,

undeveloped in discernment: restricted, small-hearted, dwelling with

suffering. A trifling evil deed done by this sort of individual takes him

to hell.

"Now, a trifling evil deed done by what sort of individual is experienced

in the here & now, and for the most part barely appears for a moment? There

is the case where a certain individual is developed in [contemplating] the

body, developed in virtue, developed in mind, developed in discernment:

unrestricted, large-hearted, dwelling with the unlimited. A trifling evil

deed done by this sort of individual is experienced in the here & now, and

for the most part barely appears for a moment.

"There is the case where a certain person is thrown into jail for half a

dollar (kahapana), is thrown into jail for a dollar, is thrown into jail

for one hundred dollars. And there is the case where another person is not

thrown into jail for half a dollar, is not thrown into jail for a dollar,

is not thrown into jail for one hundred dollars. Now what sort of person is

thrown into jail for half a dollar ... for a dollar ... for one hundred

dollars? There is the case where a person is poor, of little wealth, of few

possessions. This is the sort of person who is thrown into jail for half a

dollar ... for a dollar ... for one hundred dollars. And what sort of

person is not thrown into jail for half a dollar ... for a dollar ... for

one hundred dollars? There is the case where a person is wealthy, with many

belongings, many possessions. This is the sort of person who is not thrown

into jail for half a dollar ... for a dollar ... for one hundred dollars.

"In the same way, there is the case where a trifling evil deed done by one

individual takes him to hell; and there is the case where the very same

sort of trifling deed done by the other individual is experienced in the

here & now, and for the most part barely appears for a moment.

"Now, a trifling evil deed done by what sort of individual takes him to

hell? There is the case where a certain individual is undeveloped in

[contemplating] the body, undeveloped in virtue, undeveloped in mind,

undeveloped in discernment: restricted, small-hearted, dwelling with

suffering. A trifling evil deed done by this sort of individual takes him

to hell.

"Now, a trifling evil deed done by what sort of individual is experienced

in the here & now, and for the most part barely appears for a moment? There

is the case where a certain individual is developed in [contemplating] the

body, developed in virtue, developed in mind, developed in discernment:

unrestricted, large-hearted, dwelling with the unlimited. A trifling evil

deed done by this sort of individual is experienced in the here & now, and

for the most part barely appears for a moment.

"It's just as when a goat butcher is empowered to beat or bind or slay or

treat as he likes a certain person who steals a goat, but is not empowered

to beat or bind or slay or treat as he likes another person who steals a

goat. Now, when what sort of person has stolen a goat is the goat butcher

empowered to beat him or bind him or slay him or treat him as he likes?

There is the case where a person is poor, of little wealth, of few

possessions. This is the sort of person who, when he has stolen a goat, the

goat butcher is empowered to beat or bind or slay or treat as he likes. And

when what sort of person has stolen a goat is the goat butcher not

empowered to beat him or bind him or slay him or treat him as he likes?

There is the case where a person is wealthy, with many belongings, many

possessions; a king or a king's minister. This is the sort of person who,

when he has stolen a goat, the goat butcher is not empowered to beat or

bind or slay or treat as he likes. All he can do is go with his hands

clasped before his heart and beg: 'Please, dear sir, give me a goat or the

price of a goat.'