Krishna censured for interfering with the Indian War.

[Guest guest]

Krishna censured for interfering with the Indian War.

 

Venerable Sirs or Ladies,

 

How can we still quarrell,

knowing that one day

we all must die.

>From memory, Dhammapada.

 

May all our relatives be safe and secure

May all our relatives be happy at heart

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

someones downfall.

May all our relatives want to do doings that lead to the highest blessings.

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

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

khanddhas, suffering and everything that dependently arises and get

sufficient help with that.

May all our relatives want to raise and develop bodhipakkiya dhamma with

its requisite conditions and get sufficient help with that.

May all our relatives want to express shame and fear of wrong-doings a lot

and in a noble way and raise and develop noble right views and get

sufficient help with that.

May all our relatives want to share their fruits and results of their

wholesome doings with all beings and get sufficient help with that.

 

- Glassige augen

Hande wie Eiss,

Er ist so Kalt jetzt

Und war doch mal so Heiss

Tot zu sein ist komisch

 

Gestern so poltich

Heute so still

Gestern noch prachtig

Heute schon mull

Tot zu sein ist komisch

Tot zu sein ist komisch

-Tanz der Vampiere, Tot zu sein ist komisch. –

 

 

 

Not consorting with fools,

consorting with the wise,

paying homage to those worthy of homage:

This is the highest protection.

 

Out of the Sutta Nipata II.4 - Maha-mangala Sutta - The Highest Protection

Translator Venerable Thanissaro Bhikkhu.

Revised: Mon 21 January 2002

http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp2-04.html

 

 

Samyutta Nikaya XLV.2 - Upaddha Sutta - Half (of the Holy Life)

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

 

I have heard that on one occasion the Blessed One was living among the

Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went

to the Blessed One and, on arrival, having bowed down to the Blessed One,

sat to one side. As he was sitting there, Ven. Ananda said to the Blessed

One, "This is half of the holy life, lord: having admirable people as

friends, companions, & colleagues."

"Don't say that, Ananda. Don't say that. Having admirable people as

friends, companions, & colleagues is actually the whole of the holy life.

When a monk has admirable people as friends, companions, & colleagues, he

can be expected to develop & pursue the noble eightfold path.

"And how does a monk who has admirable people as friends, companions, &

colleagues, develop & pursue the noble eightfold path? There is the case

where a monk develops right view dependent on seclusion, dependent on

dispassion, dependent on cessation, resulting in relinquishment. He

develops right resolve... right speech... right action... right

livelihood... right effort... right mindfulness... right concentration

dependent on seclusion, dependent on dispassion, dependent on cessation,

resulting in relinquishment. This is how a monk who has admirable people as

friends, companions, & colleagues, develops & pursues the noble eightfold

path.

"And through this line of reasoning one may know how having admirable

people as friends, companions, & colleagues is actually the whole of the

holy life: It is in dependence on me as an admirable friend that beings

subject to birth have gained release from birth, that beings subject to

aging have gained release from aging, that beings subject to death have

gained release from death, that beings subject to sorrow, lamentation,

pain, distress, & despair have gained release from sorrow, lamentation,

pain, distress, & despair. It is through this line of reasoning that one

may know how having admirable people as friends, companions, & colleagues

is actually the whole of the holy life."

 

See also: http://www.accesstoinsight.org/canon/khuddaka/iti/iti1.html#17

 

Translator Venerable Thanissaro Bhikkhu

Revised: Tue 16 April 2002

http://www.accesstoinsight.org/canon/samyutta/sn45-002.html

 

 

Majjhima Nikaya 117 - Maha-cattarisaka Sutta - The Great Forty

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

 

I have heard that on one occasion the Blessed One was staying at Savatthi,

in Jeta's Grove, Anathapindika's monastery. There he addressed the monks:

"Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Monks, I will teach you noble right concentration

with its supports and requisite conditions. Listen, and pay close

attention. I will speak."

"Yes, lord," the monks replied.

The Blessed One said: "Now what, monks, is noble right concentration with

its supports & requisite conditions? Any singleness of mind equipped with

these seven factors -- right view, right resolve, right speech, right

action, right livelihood, right effort, & right mindfulness -- is called

noble right concentration with its supports & requisite conditions.

"[1] Of those, right view is the forerunner. And how is right view the

forerunner? One discerns wrong view as wrong view, and right view as right

view. This is one's right view. And what is wrong view? 'There is nothing

given, nothing offered, nothing sacrificed. There is no fruit or result of

good or bad actions. There is no this world, no next world, no mother, no

father, no spontaneously reborn beings; no priests or contemplatives who,

faring rightly & practicing rightly, proclaim this world & the next after

having directly known & realized it for themselves.' This is wrong view.

"And what is right view? Right view, I tell you, is of two sorts: There is

right view with fermentations [asava], siding with merit, resulting in the

acquisitions [of becoming]; and there is noble right view, without

fermentations, transcendent, a factor of the path.

"And what is the right view that has fermentations, sides with merit, &

results in acquisitions? 'There is what is given, what is offered, what is

sacrificed. There are fruits & results of good & bad actions. There is this

world & the next world. There is mother & father. There are spontaneously

reborn beings; there are priests & contemplatives who, faring rightly &

practicing rightly, proclaim this world & the next after having directly

known & realized it for themselves.' This is the right view that has

fermentations, sides with merit, & results in acquisitions.

"And what is the right view that is without fermentations, transcendent, a

factor of the path? The discernment, the faculty of discernment, the

strength of discernment, analysis of qualities as a factor for Awakening,

the path factor of right view in one developing the noble path whose mind

is noble, whose mind is free from fermentations, who is fully possessed of

the noble path. This is the right view that is without fermentations,

transcendent, a factor of the path.

"One tries to abandon wrong view & to enter into right view: This is one's

right effort. One is mindful to abandon wrong view & to enter & remain in

right view: This is one's right mindfulness. Thus these three qualities --

right view, right effort, & right mindfulness -- run & circle around right

view.

"[2] Of those, right view is the forerunner. And how is right view the

forerunner? One discerns wrong resolve as wrong resolve, and right resolve

as right resolve. And what is wrong resolve? Being resolved on sensuality,

on ill will, on harmfulness. This is wrong resolve.

"And what is right resolve? Right resolve, I tell you, is of two sorts:

There is right resolve with fermentations, siding with merit, resulting in

the acquisitions [of becoming]; and there is noble right resolve, without

fermentations, transcendent, a factor of the path.

"And what is the right resolve that has fermentations, sides with merit, &

results in acquisitions? Being resolved on renunciation, on freedom from

ill will, on harmlessness. This is the right resolve that has

fermentations, sides with merit, & results in acquisitions.

"And what is the right resolve that is without fermentations, transcendent,

a factor of the path? The thinking, directed thinking, resolve, mental

absorption, mental fixity, focused awareness, & verbal fabrications in one

developing the noble path whose mind is noble, whose mind is without

fermentations, who is fully possessed of the noble path. This is the right

resolve that is without fermentations, transcendent, a factor of the path.

"One tries to abandon wrong resolve & to enter into right resolve: This is

one's right effort. One is mindful to abandon wrong resolve & to enter &

remain in right resolve: This is one's right mindfulness. Thus these three

qualities -- right view, right effort, & right mindfulness -- run & circle

around right resolve.

"[3] Of those, right view is the forerunner. And how is right view the

forerunner? One discerns wrong speech as wrong speech, and right speech as

right speech. And what is wrong speech? Lying, divisive tale-bearing,

abusive speech, & idle chatter. This is wrong speech.

"And what is right speech? Right speech, I tell you, is of two sorts: There

is right speech with fermentations, siding with merit, resulting in the

acquisitions [of becoming]; and there is noble right speech, without

fermentations, transcendent, a factor of the path.

"And what is the right speech that has fermentations, sides with merit, &

results in acquisitions? Abstaining from lying, from divisive tale-bearing,

from abusive speech, & from idle chatter. This is the right speech that has

fermentations, sides with merit, & results in acquisitions.

"And what is the right speech that is without fermentations, transcendent,

a factor of the path? The abstaining, desisting, abstinence, avoidance of

the four forms of verbal misconduct in one developing the noble path whose

mind is noble, whose mind is without fermentations, who is fully possessed

of the noble path. This is the right speech that is without fermentations,

transcendent, a factor of the path.

"One tries to abandon wrong speech & to enter into right speech: This is

one's right effort. One is mindful to abandon wrong speech & to enter &

remain in right speech: This is one's right mindfulness. Thus these three

qualities -- right view, right effort, & right mindfulness -- run & circle

around right speech.

"[4] Of those, right view is the forerunner. And how is right view the

forerunner? One discerns wrong action as wrong action, and right action as

right action. And what is wrong action? Killing, taking what is not given,

illicit sex. This is wrong action.

"And what is right action? Right action, I tell you, is of two sorts: There

is right action with fermentations, siding with merit, resulting in the

acquisitions [of becoming]; and there is noble right action, without

fermentations, transcendent, a factor of the path.

"And what is the right action that has fermentations, sides with merit, &

results in acquisitions? Abstaining from killing, from taking what is not

given, & from illicit sex. This is the right action that has fermentations,

sides with merit, & results in acquisitions.

"And what is the right action that is without fermentations, transcendent,

a factor of the path? The abstaining, desisting, abstinence, avoidance of

the three forms of bodily misconduct in one developing the noble path whose

mind is noble, whose mind is without fermentations, who is fully possessed

of the noble path. This is the right action that is without fermentations,

transcendent, a factor of the path.

"One tries to abandon wrong action & to enter into right action: This is

one's right effort. One is mindful to abandon wrong action & to enter &

remain in right action: This is one's right mindfulness. Thus these three

qualities -- right view, right effort, & right mindfulness -- run & circle

around right action.

"[5] Of those, right view is the forerunner. And how is right view the

forerunner? One discerns wrong livelihood as wrong livelihood, and right

livelihood as right livelihood. And what is wrong livelihood? Scheming,

persuading, hinting, belittling, & pursuing gain with gain. This is wrong

livelihood.

"And what is right livelihood? Right livelihood, I tell you, is of two

sorts: There is right livelihood with fermentations, siding with merit,

resulting in the acquisitions [of becoming]; and there is noble right

livelihood, without fermentations, transcendent, a factor of the path.

"And what is the right livelihood that has fermentations, sides with merit,

& results in acquisitions? There is the case where a disciple of the noble

ones abandons wrong livelihood and maintains his life with right

livelihood. This is the right livelihood that has fermentations, sides with

merit, & results in acquisitions.

"And what is the right livelihood that is without fermentations,

transcendent, a factor of the path? The abstaining, desisting, abstinence,

avoidance of wrong livelihood in one developing the noble path whose mind

is noble, whose mind is without fermentations, who is fully possessed of

the noble path. This is the right livelihood that is without fermentations,

transcendent, a factor of the path.

"One tries to abandon wrong livelihood & to enter into right livelihood:

This is one's right effort. One is mindful to abandon wrong livelihood & to

enter & remain in right livelihood: This is one's right mindfulness. Thus

these three qualities -- right view, right effort, & right mindfulness --

run & circle around right livelihood.

"Of those, right view is the forerunner. And how is right view the

forerunner? In one of right view, right resolve comes into being. In one of

right resolve, right speech comes into being. In one of right speech, right

action... In one of right action, right livelihood... In one of right

livelihood, right effort... In one of right effort, right mindfulness... In

one of right mindfulness, right concentration... In one of right

concentration, right knowledge... In one of right knowledge, right release

comes into being. Thus the learner is endowed with eight factors, and the

Arahant with ten.

"Of those, right view is the forerunner. And how is right view the

forerunner? In one of right view, wrong view is abolished. The many evil,

unskillful qualities that come into play with wrong view as their condition

are also abolished, while the many skillful qualities that have right view

as their condition go to the culmination of their development. In one of

right resolve, wrong resolve is abolished... In one of right speech, wrong

speech is abolished... In one of right action, wrong action is abolished...

In one of right livelihood, wrong livelihood is abolished... In one of

right effort, wrong effort is abolished... In one of right mindfulness,

wrong mindfulness is abolished... In one of right concentration, wrong

concentration is abolished... In one of right knowledge, wrong knowledge is

abolished... In one of right release, wrong release is abolished. The many

evil, unskillful qualities that come into play with wrong release as their

condition are also abolished, while the many skillful qualities that have

right release as their condition go to the culmination of their

development.

"Thus, monks, there are twenty factors siding with skillfulness, and twenty

with unskillfulness.

"This Dhamma discourse on the Great Forty has been set rolling and cannot

be stopped by any contemplative or priest or deva or Mara and Brahma or

anyone at all in the world.

"If any priest or contemplative might think that this Great Forty Dhamma

discourse should be censured & rejected, there are ten legitimate

implications of his statement that would form grounds for censuring him

here & now. If he censures right view, then he would honor any priests and

contemplatives who are of wrong view; he would praise them. If he censures

right resolve... right speech... right action... right livelihood... right

effort... right mindfulness... right concentration... right knowledge... If

he censures right release, then he would honor any priests and

contemplatives who are of wrong release; he would praise them. If any

priest or contemplative might think that this Great Forty Dhamma discourse

should be censured & rejected, there are these ten legitimate implications

of his statement that would form grounds for censuring him here & now.

"Even Vassa & Bhañña -- those teachers from Okkala who were proponents of

no-causality, no-action, & no-existence -- would not think that this Dhamma

discourse on the Great Forty should be censured & rejected. Why is that?

For fear of criticism, opposition, & reproach."

That is what the Blessed One said. Gratified, the monks delighted in the

Blessed One's words.

 

Revised: Sat 2 February 2002

http://www.accesstoinsight.org/canon/majjhima/mn117.html

 

 

 

Well as a psychiatric patient or as a person with a sick mind do I have a

weakness in all of this. I cant do this properly and I am most certainly

not a person who is beyond training. Sorry. So if one argues that therefore

I cant to censure properly or do anything, I am afraid that I must agree.

It seems just unbearable for me not to do anything at all. So I will try to

support the censure with a gift, a virtue recollection and a loving mind.

 

May all beings be safe and secure

May all beings be happy at heart

May all beings want to prevent and abandon doings that lead to someones

downfall.

May all beings want to do doings that lead to the highest blessings.

May all beings want to raise and develop doings that lead to a noble

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

khanddhas, suffering and everything that dependently arises.

May all beings want to raise and develop bodhipakkiya dhamma with its

requisite conditions and get sufficient help with that.

May all beings want to express shame and fear of wrong-doings a lot and in

a noble way and raise and develop noble right views with its requisite

conditions and get sufficient help with that.

May all beings want to share their fruits and results of their wholesome

doings with all beings and get sufficient help with that.

 

With mudita,

Ratananam Matar.

 

--------------

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Through many a birth in samsara, wandered I, seeking, but not finding, the

builder of this house. Sorrowful is it to be born again and again. Random

Dhammapada Verse 153