Buddhist searches for Vedic Teacher, please help! (fwd)

May 21, 2001

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"mayallbehappy" <mayallbehappy

mayallbehappy

Buddhist searches for Vedic Teacher, please help!

Mon, 21 May 2001 13:05:26 GMT

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Venerable Sirs or Ladies,

May all our relatives be well and secure.

May all our relatives be happy at heart.

May all our relatives prevent and abandon doings that lead to

someone’s downfall.

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

blessings.

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

noble way and get sufficient help with that.

I am looking for a bonafide teacher in the Vedic Scriptures.

So if anyone knows of one please contact me on Email-adress

mayallbehappy or at mayallbehappy

In the book a easy journey to other planes, by His Divine Grace

A.C.Bhaktivedanta Swami Prabhupada, I found some requisite conditions for a

bonafide teacher:

Is fully cognizant of methods of spiritual science

Learned in spiritual scriptures such as the Bhagavad gita, Vedanta, Srimad

Bhagavatam, Upanisads.

I know also of a few qualities of teachers (Brahmans), that are mentioned

in the Dhammapada:

Dhammapada XXVI Brahmans -Translated from the Pali by Thanissaro Bhikkhu.-

For free distribution only.

385*:

One whose beyond or

not-beyond or

beyond-&-not-beyond

can't be found;

unshackled, carefree:

he's what I call

a brahman.

386:

Sitting silent, dustless,

absorbed in jhana,

his task done, effluents gone,

ultimate goal attained:

he's what I call

a brahman.

387:

By day shines the sun;

by night, the moon;

in armor, the warrior;

in jhana, the brahman.

But all day & all night,

every day & every night,

the Awakened One shines

in splendor.

388*:

He's called a brahman

for having banished his evil,

a contemplative

for living in consonance,

one gone forth

for having forsaken

his own impurities.

389*:

One should not strike a brahman,

nor should the brahman

let loose with his anger.

Shame on a brahman's killer.

More shame on the brahman

whose anger's let loose.

391:

Whoever does no wrong

in body,

speech,

heart,

is restrained in these three ways:

he's what I call

a brahman.

395:

Wearing cast-off rags

-- his body lean & lined with veins --

absorbed in jhana,

alone in the forest:

he's what I call

a brahman.

396*:

I don't call one a brahman

for being born of a mother

or sprung from a womb.

He's called a 'bho-sayer'

if he has anything at all.

But someone with nothing,

who clings to no thing:

he's what I call

a brahman.

397:

Having cut every fetter,

he doesn't get ruffled.

Beyond attachment,

unshackled:

he's what I call

a brahman.

398*:

Having cut the strap & thong,

cord & bridle,

having thrown off the bar,

awakened:

he's what I call

a brahman.

399:

He endures -- unangered --

insult, assault, & imprisonment.

His army is strength;

his strength, forbearance:

he's what I call

a brahman.

400*:

Free from anger,

duties observed,

principled, with no overbearing pride,

trained, a 'last-body':

he's what I call

a brahman.

401:

Like water on a lotus leaf,

a mustard seed on the tip of an awl,

he doesn't adhere to sensual pleasures:

he's what I call

a brahman.

402*:

He discerns right here,

for himself,

on his own,

his own

ending of stress.

Unshackled, his burden laid down:

he's what I call

a brahman.

403:

Wise, profound

in discernment, astute

as to what is the path

& what's not;

his ultimate goal attained:

he's what I call

a brahman.

404:

Uncontaminated

by householders

& houseless ones alike;

living with no home,

with next to no wants:

he's what I call

a brahman.

405:

Having put aside violence

against beings fearful or firm,

he neither kills nor

gets others to kill:

he's what I call

a brahman.

406:

Unopposing among opposition,

unbound among the armed,

unclinging among those who cling:

he's what I call

a brahman.

407:

His passion, aversion,

conceit, & contempt,

have fallen away --

like a mustard seed

from the tip of an awl:

he's what I call

a brahman.

408:

He would say

what's non-grating,

instructive,

true --

abusing no one:

he's what I call

a brahman.

409:

Here in the world

he takes nothing not-given

-- long, short,

large, small,

attractive, not:

he's what I call

a brahman.

410:

His longing for this

& for the next world

can't be found;

free from longing, unshackled:

he's what I call

a brahman.

411*:

His attachments,

his homes,

can't be found.

Through knowing

he is unperplexed,

has attained the plunge

into Deathlessness:

he's what I call

a brahman.

412*:

He has gone

beyond attachment here

for both merit & evil --

sorrowless, dustless, & pure:

he's what I call

a brahman.

413:

Spotless, pure, like the moon

-- limpid & calm --

his delights, his becomings,

totally gone:

he's what I call

a brahman.

414:

He has made his way past

this hard-going path

-- samsara, delusion --

has crossed over,

has gone beyond,

is free from want,

from perplexity,

absorbed in jhana,

through no-clinging

Unbound:

he's what I call

a brahman.

415-416:

Whoever, abandoning sensual passions here,

would go forth from home --

his sensual passions, becomings,

totally gone:

he's what I call

a brahman.

Whoever, abandoning craving here,

would go forth from home --

his cravings, becomings,

totally gone:

he's what I call

a brahman.

417:

Having left behind

the human bond,

having made his way past

the divine,

from all bonds unshackled:

he's what I call

a brahman.

418:

Having left behind

delight & displeasure,

cooled, with no acquisitions --

a hero who has conquered

all the world,

every world:

he's what I call

a brahman.

419:

He knows in every way

beings' passing away,

and their re-

arising;

unattached, awakened,

well-gone:

he's what I call

a brahman.

420:

He whose course they don't know

-- devas, gandhabbas, & human beings --

his effluents ended, an arahant:

he's what I call

a brahman.

421*:

He who has nothing

-- in front, behind, in between --

the one with nothing

who clings to no thing:

he's what I call

a brahman.

422:

A splendid bull, conqueror,

hero, great seer --

free from want,

awakened, washed:

he's what I call

a brahman.

423*:

He knows his former lives.

He sees heavens & states of woe,

has attained the ending of birth,

is a sage who has mastered full-knowing,

his mastery totally mastered:

he's what I call

a brahman.

Translated by Ven. Thanissaro Bhikkhu:

Revised: Wed 16 May 2001

Internetside : http://www.accesstoinsight.org/canon/khuddaka/dhp/26.html

Because I am interested in a Brahma-rebirth, I want(Like Ven. Sariputta and

Ven. Maha Moggalana and Ven. Buddha) to be instructed and taught in all

religious doctrines and disciplines.

Because the Vedic Scriptures seem a good way to start I hope to find a

teacher(Brahmana) of the Vedic Scriptures in order to be instructed

according to them. I am not sure but I think that what I want to do is

called a Sanatana dharma student (In Vedic religion), but I do have second

thoughts about that, because I am working on a Brahma-rebirth. The best way

I can think of to become a Brahma seems to practice the Noble eightfold

path in relation to all beings. I have a weakness in that because I

don’t practice that regularly. (Because I condensed the original

message to this size the complete suttas can be found on the adres beneath

it.You van however Email me for a complete letter)

The choice to become a Brahma gives me a few limitation though, here are

some I can oversee:

I won’t practice practices that can lead to the destruction of merit;

or that leads me away from the practice of a good student(perfection of

disciplehood);

Khuddhapatha 8. Nidhi Kanda The reservefund.

… … …

But when a man or woman

has laid aside a well-stored fund

of generosity, virtue,

restraint, & self-control,

with regard to a shrine,

the Sangha,

a fine individual,

guests,

mother, father,

or elder sibling:

That's a well-stored fund.

It can't be wrested away.

It follows you along.

When, having left this world,

for wherever you must go,

you take it with you.

… … …

the perfection of disciplehood:

all that is gained by this.

… … …

Translated by Ven. Thanissaro Bhikkhu.

Revised: Tue 15 May 2001

Internetside : http://www.accesstoinsight.org/canon/khuddaka/khp/khp.html

Other limitations can be found in the discource of effacement :

Majjhima Nikaya 8 - Sallekha Sutta - The Discourse on Effacement

… …

12. "But herein, Cunda, effacement should be practiced by you:[16]

(1) others will be harmful; we shall not be harmful here -- thus effacement

can be done.[17]

(2) Others will kill living beings; we shall abstain from killing living

beings here -- thus effacement can be done.

(3) Others will take what is not given; we shall abstain from taking what

is not given here -- thus effacement can be done.

(4) Others will be unchaste; we shall be chaste here -- thus effacement can

be done.

(5) Others will speak falsehood; we shall abstain from false speech here --

thus effacement can be done.

(6) Others win speak maliciously; we shall abstain from malicious speech

here -- thus effacement can be done.

(7) Others will speak harshly; we shall abstain from harsh speech here --

thus effacement can be done.

(8) Others will gossip; we shall abstain from gossip here -- thus

effacement can be done.

(9) Others will be covetous; we shall not be covetous here -- thus

effacement can be done.

(10) Others will have thoughts of ill will; we shall not have thoughts of

ill will here -- thus effacement can be done.

(11) Others will have wrong views; we shall have right view here -- thus

effacement can be done.

(12) Others will have wrong intention; we shall have right intention here

-- thus effacement can be done.

(13) Others will use wrong speech; we shall use right speech here -- thus

effacement can be done.

(14) Others will commit wrong actions; we shall do right actions here --

thus effacement can be done.

(15) Others will have wrong livelihood; we shall have right livelihood here

-- thus effacement can be done.

(16) Others will make wrong effort; we shall make right effort here -- thus

effacement can be done.

(17) Others will have wrong mindfulness; we shall have right mindfulness

here -- thus effacement can be done.

(18) Others will have wrong concentration; we shall have right

concentration here -- thus effacement can be done.

(19) Others will have wrong knowledge; we shall have right knowledge here

-- thus effacement can be done.

(20) Others will have wrong deliverance; we shall have right deliverance

here -- thus effacement can be done.

(21) Others will be overcome by sloth and torpor; we shall be free from

sloth and torpor here -- thus effacement can be done.

(22) Others will be agitated; we shall be unagitated here -- thus

effacement can be done.

(23) Others will be doubting; we shall be free from doubt here -- thus

effacement can be done.

(24) Others will be angry; we shall not be angry here -- thus effacement

can be done.

(25) Others will be hostile; we shall not be hostile here -- thus

effacement can be done.

(26) Others will denigrate; we shall not denigrate here -- thus effacement

can be done.

(27) Others will be domineering; we shall not be domineering here -- thus

effacement can be done.

(28) Others will be envious; we shall not be envious here -- thus

effacement can be done.

(29) Others will be jealous; we shall not be jealous here -- thus

effacement can be done.

(30) Others will be fraudulent; we shall not be fraudulent here -- thus

effacement can be done.

(31) Others will be hypocrites; we shall not be hypocrites here -- thus

effacement can be done.

(32) Others will be obstinate; we shall not be obstinate here -- thus

effacement can be done.

(33) Others will be arrogant; we shall not be arrogant here -- thus

effacement can be done.

(34) Others will be difficult to admonish; we shall be easy to admonish

here -- thus effacement can be done.

(35) Others will have bad friends; we shall have noble friends here -- thus

effacement can be done.

(36) Others will be negligent; we shall be heedful here -- thus effacement

can be done.

(37) Others will be faithless; we shall be faithful here -- thus effacement

can be done.

(38) Others will be shameless; we shall be shameful here -- thus effacement

can be done.

(39) Others will be without conscience; we shall have conscience here --

thus effacement can be done.

(40) Others will have no learning; we shall be learned here -- thus

effacement can be done.

(41) Others will be idle; we shall be energetic here -- thus effacement can

be done.

(42) Others will be lacking in mindfulness; we shall be established in

mindfulness here -- thus effacement can be done.

(43) Others will be without wisdom; we shall be endowed with wisdom -- thus

effacement can be done.

(44) Others will misapprehend according to their individual views, hold on

to them tenaciously and not easily discard them;[18] we shall not

misapprehend according to individual views nor hold on to them tenaciously,

but shall discard them with ease -- thus effacement can be done.

… … …

* * *

[The concluding verse added by the 'Theras of the First Council:]

Deep like the ocean is this Suttanta on Effacement,

Dealing with forty-four items,

showing them in five sections.

Revised: Wed 9 May 2001

Internetside : http://www.accesstoinsight.org/canon/majjhima/mn008.html

Also are there things I won’t do because of following the

Uposatha-observances

( I confess also a weakness that I don’t always observe them on the

right day and in aversion when others ask me to do things that Arahants

don’t do.)

Anguttara Nikaya VIII.41 - Uposatha Sutta The Uposatha Observance

Translated from the Pali by Ñanavara Thera and Bhikkhu Kantasilo.For free

distribution only,

by arrangement with the translator and The Office of the Secretary of the

Supreme Patriarch.

>From Uposatha Sila: The Eight-Precept Observance, compiled and written by

Somdet Phra Buddhaghosacariya (Ñanavara Thera), translated from the Thai by

Bhikkhu Kantasilo.

Evamme sutam ekam samayam bhagava savatthiyam viharati jetavane

anathapindikassa arame tatra kho bhagava bhikkhu amantesi bhikkhavoti

bhadanteti te bhikkhu bhagavato paccassosum bhagava etadavoca

atthamggasamannagato bhikkhave uposatho upavuttho mahapphalo hoti

mahanisamso mahajutiko mahavippharoti...

Thus have I heard:

At one time the Blessed One was residing in Jetavana, the monastery of

Anathapindika, near Savatthi. At that time the Blessed One, having called

all the bhikkhus together, addressed them thus: "Bhikkhus!" The bhikkhus

answered in assent: "Lord!" (The bhikkhus then prepared themselves for the

following teaching.) The Blessed One then gave the following teaching on

Uposatha.

"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple

observes, the observation of which brings glorious and radiant fruit and

benefit.

"Bhikkhus. What is the Uposatha which, observed by the Ariyan disciples,

brings glorious and radiant fruit and benefit?"

1. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up the intentional

taking of life (panatipata). The club and sword have been laid down. They

have shame (of doing evil) and are compassionate towards all beings.'

"All of you have given up the intentional taking of life, have put down all

weapons, are possessed of shame (of doing evil) and are compassionate

towards all beings. For all of this day and night, in this manner, you will

be known as having followed the Arahants, and the Uposatha will have been

observed by you. This is the first factor of the Uposatha.

2. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up taking what has

not been given (adinnadana). They take only what is given, are intent on

taking only what is given. They are not thieves. Their behavior is

spotless.'

"All of you have given up the taking of what has not been given, are ones

who do not take what is not given, are intent on taking only what is given,

are not thieves. Your behavior is spotless. For all of this day and night,

in this manner, you will be known as having followed the Arahants, and the

Uposatha will have been observed by you. This is the second factor of the

Uposatha.

3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up that which is an

obstacle to the Brahma-faring (abrahma-cariya). Their practice is like that

of a Brahma. They are far from sexual intercourse, which is a practice of

lay people.'

"All of you have given up that which is an obstacle to the Brahma-faring

and behave like a Brahma. Your behavior is far from sexual intercourse. For

all of this day and night, in this manner, you will be known as having

followed the Arahants, and the Uposatha will have been observed by you.

This is the third factor of the Uposatha.

4. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up the telling of

lies (musavada).They utter only the truth and are intent on the truth.

Their speech is firm and is composed of reason. Their speech does not waver

from that which is a mainstay for the world.'

"All of you have given up the telling of lies. You speak only the truth and

are intent only on that which is true. Your speech is firm and with reason.

Your speech does not waver from that which is a mainstay for the world. For

all of this day and night, in this manner, you will be known as having

followed the Arahants, and the Uposatha will have been observed by you.

This is the fourth factor of the Uposatha.

5. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up the taking of

liquors and intoxicants (sura-meraya-majja-pamadatthana), of that which

intoxicates, causing carelessness. They are far from intoxicants.'

"All of you have given up the taking of liquors and intoxicants. You

abstain from drink which causes carelessness. For all of this day and

night, in this manner, you will be known as having followed the Arahants,

and the Uposatha will have been observed by you. This is the fifth factor

of the Uposatha.

6. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, eat at one time only and do not

partake of food in the evening. They abstain from food at the 'wrong time'

(vikala bhojana).'

"All of you eat at one time only and do not partake of food in the evening.

You abstain from food at the 'wrong time.' For all of this day and night,

in this manner, you will be known as having followed the Arahants, and the

Uposatha will have been observed by you. This is the sixth factor of the

Uposatha.

7. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up singing and

dancing, the playing of musical instruments and the watching of

entertainments, which are stumbling blocks to that which is wholesome. Nor

do they bedeck themselves with ornaments, flowers or perfume.'

"All of you have given up singing and dancing, the playing of musical

instruments and the watching of entertainments, which are stumbling blocks

to that which is wholesome. You do not bedeck yourselves with ornaments,

flowers or perfume. For all of this day and night, in this manner, you will

be known as having followed the Arahants, and the Uposatha will have been

observed by you. This is the seventh factor of the Uposatha.

8. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All Arahants, for as long as life lasts, have given up lying on large or

high beds. They are content with low beds or bedding made of grass.'

"All of you have given up lying on large or high beds. You are content with

low beds or beds made of grass. For all of this day and night, in this

manner, you will be known as having followed the Arahants, and the Uposatha

will have been observed by you. This is the eighth factor of the Uposatha.

"Bhikkhus. The Uposatha is comprised of these eight factors which the

Ariyan disciple observes, and it is of great and glorious fruit and

benefit."

Thus the Blessed One spoke on the Uposatha. The bhikkhus were delighted and

rejoiced at his words.

Revised: Thu 17 May 2001

Internetside : http://www.accesstoinsight.org/canon/anguttara/an08-041.html

I also have the limitation that I give myself the right to censure :

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

… … …

"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.

… … …

"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.

Translated by Ven. Thanissaro Bhikkhu

Revised: Wed 9 May 2001

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

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