Guest guest Posted November 7, 2001 Report Share Posted November 7, 2001 Dear " mayallbehappy " , I don't know who you are but I bet you're posting the same message on tons of other groups. What bothers me is that you have no idea where you are posting. For example, you've been trying to post at a group called Satsangs. I moderate that group and it's intended only for actual satsang announcements in Boston area. I tried sending you email at first but it bounced back. You can at least provide an email address that works. Hur Nisargadatta, " mayallbehappy " <Mayallbehappy@m...> wrote: > > 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 & #8220;former & #8221; 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.' > > " 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. > > " 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. " > -- ---- > Revised: Sun 3 October 1999 > http://www.accesstoinsight.org/canon/anguttara/an3-101.html > Translated by Venerable Thanissaro Bhikkhu > > > Please contribute to the wellbeing and safety of all beings and that they > get sufficient help with that. > May all beings be happy at heart and get sufficient help with that. > May all beings prevent and abandon doings that lead to someones downfall > and get sufficient help with that. > May all beings raise and develop doings that lead to a noble maintenance > and support of the sense-mediums, the khanddha's, the hindrances, suffering > and everything that dependenly arises and get sufficient help with that. > May all beings raise and develop bodhipakkhiya dhamma with its requisite > conditions and get sufficient help with that. > May all beings express shame and fear of wrongdoings in a noble way and get > sufficient help with that. > May all beings share all their merit with all beings and get sufficient > help with that. > May all beings raise and develop right views with its requisite conditions > and get sufficient help with that. > > With mudita, > Ratananam Matar > > -------------- > Get a free webmail account from http://metta.lk > They who have not led the Holy Life, who in youth had not acquired wealth, > pine away like old herons at a pond without fish. 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