(92) LESSON
A
adhimokkha (Skt. adhimokį¹£a): determination, decision, resolve: is one of the mental concomitants (cetasika) and belongs to the group of mental formations (saį¹
khÄrakkhandha).
adhiį¹į¹hÄna (from adhi meaning āhigherā or ābestā plus sthÄ meaning
āstandingā) has been translated as ādecision,ā āresolution,ā
āself-determination,ā āwillā and āresolute determination.āIn the late
canonical literature of Theravada Buddhism, adhiį¹į¹hÄna is one of the ten
āperfectionsā (dasa pÄramiyo), exemplified by the bodhisattaās resolve
to become fully awakened.
akusala: unwholesome, unskillfulness
anapanasati: mindfulness of breathing
anatta: not-self
anicca: impermanence; inconstancy
anumodanÄ: Literally, it means ārejoicing together,ā but it can also mean approval and encouragement.
aparimÄį¹a: limitless; immeasurable, unconditional
Arahant: Liberated one
arambhadhatu: āelement of beginningā or āelement of effortā
ariya (Skt. arya): noble; as in ariya-sacca, meaning ānoble truthā or
ātruth of the noble ones.ā More specifically, the term ariya-sacca
refers to the Buddhaās āFour Noble Truthsā.
asaƱƱasatto: without thoughts or perceptions
Äsava: mental effluent, pollutant, or fermentation. Four qualities ā
sensuality, views, becoming, and ignorance ā that āflow outā of the mind
and create the flood of the round of death and rebirth.
atanka: illness; disease
atta: (Skt. atman) refers to a self
avihinsa: non-violence, non-cruelty; kindness to the weak
avijja: ignorance or delusion
ayatana: sphere of perception or sense in general, object of thought, sense-organ
B
bhavana: meditation, cultivation of wisdom and virtue, insight
bhavanga: (Pali, āground of becomingā) is the most fundamental aspect of
mind in Theravada Buddhism. (The term does not occur in the Nikayas,
though the Theravada tradition identifies it with one that does; the
phenomenon described as āluminous mind.ā)
bhikku: monk
bhikkuni: nun
bodhi: to awake, become aware, notice, know or understand
bodhicitta: awakened heart-mind
Bodhisatta: (Skt. Bodhisattva) A future Buddha
Buddha: an Enlightened being āAwakenedā
Buddho: one who is awakened to the truth
Budu saranai: (Sinhalese) May the peace and blessings of the Buddha be with you
C
cÄrita: temperament, nature, character or habitual conduct
CÄrita is of six types:
* Raga carita (the greedy or passionate nature)
* Dosa carita (the angry nature)
* Moha carita (the deluded nature)
* Saddha carita (the faithful nature)
* Buddhi carita (the intelligent nature)
* Vitakka carita (the ruminating or pondering nature)
chanda: (known in full as kusalachanda or dhammachanda). Chanda, or
zeal, is the real incentive for any truly constructive actions. However,
zeal may be impeded by desire and its attachments to laziness,
lethargy, or personal comfort. In this case, desire will stain any
attempts to perform good actions with suffering, by resisting the
practice through these negative states. If there is clear understanding
of the advantage of those actions and sufficient appreciation (chanda)
of them, enabling the burdening effect of desire to be overcome, chanda
becomes, in addition to an impetus for action, a cause for happiness.
cetanÄ: commonly translated as āvolitionā, āintentionā,
ādirectionalityā, or āattractionā. It can be defined as a mental factor
that moves or urges the mind in a particular direction, toward a
specific object or goal.
cetovimutti: liberation of mind: liberation of mind from defilements
citta: mind, consciousness (Bhikkhu Bodhi: Citta signifies mind as the
centre of personal experience, as the subject of thought, volition and
emotion)
D
dana: āfoodgivingā, generosity, offering
Dhamma: (Skt. dharma) liberating law discovered by the Buddha, summed up
in the Four Noble Truths, the Truth, Reality, natural law, all physical
and mental phenomena
dosa: aversion
dukkha: unsatisfactoriness, suffering, pain, distress, discontent, stress, the impermanence of all phenomena
E
ehipassiko: The dhamma welcomes all beings to put it to the test and to
experience it for themselves. Literally āCome and see for yourself.ā
ekaggatÄ (Skt. ekÄgratÄ) means āone-pointednessā or āunificationā. This mental factor is one of the components in the jhÄnas.
J
jara: old; decayed; decrepit
JÄti: (Pali word for ābirthā) refers to the arising of a new living entity in saį¹sÄra.
jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.
K
kalyana mitta: lovely friend (Sometimes interpreted as spiritual friend)
kamma: (Skt. karma): (lit.-action) The law of cause and effect; intentional acts
karuį¹Ä: compassion
kasina: Spherical or disc shaped mental visual object of meditation
kataƱƱu (katannu-katavedi): knowing what has been done; recollecting what has been done; gratitude
khanda: (Skt. skandha): Five aggregates which form the raw material for
oneās sense of self: form/body, feeling, perception, mental formations,
consciousness
khanti: patience, tolerance, endurance, forebearance
kilesa: (defilements) greed, aversion, delusion
kusala: wholesome, skillful, of good merit
L
lobha: greed
M
magga: path
metta: Lovingkindness, good will
moha: (lit.-to be stupified) delusion
muditÄ: sympathetic joy or joy with others. The ability of being happy
in the happiness of others and is therefore the opposite of jealousy,
spite and envy.
N
nandi: joy, enjoyment, pleasure, delight, hedonic gratification
nibbana: (Skt. nirvana): the cessation of suffering, enlightenment, liberation
nibbida: Disenchantment; aversion; disgust; weariness. The skillful
turning-away of the mind from the conditioned samsaric world towards the
unconditioned, the transcendent; Nibbana.
nikati (Skt. nikį¹ti) fraud, deceit, cheating
nikÄya: a word of meaning ācollectionā of discourses (used to describe
groupings of discourses according to theme, length, or other categories.
For example, the Sutta Piį¹aka is broken up into five nikÄyas)
nikkamadhatu: āproceedingā with your effortā, the element of exertion
nirodha: cessation, extinction, as in third noble truth concerned with the cessation of suffering (dukkha)
nissarana: way out or exit; release, escape, abandon, freedom, liberation
O
opanayiko: referring inwardly; to be brought inward. An epithet for the Dhamma
P
pahÄna: āovercomingā, abandoning. There are 5 kinds of overcoming: 1
overcoming by repression vikkhambhana-pahÄna i.e. the temporary
suspension of the 5 hindrances nīvarana during the absorptions, 2
overcoming by the opposite tadanga-pahÄna 3 overcoming by destruction
samuccheda-pahÄna 4 overcoming by tranquillization patipassaddhi-pahÄna 5
overcoming by escape nissarana-pahÄna
paƱƱa: wisdom
papaƱca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of āself.ā
parakkkamadhatu: valor; strength of mind or spirit that enables a person to proceed with firmness; strong determination
paramattha: absolute or ultimate reality
parami: perfections, virtues necessary for the realization of Awakening
pariyatti: Theoretical understanding of Dhamma obtained through reading, study, and learning.
passaddhi: calmness,tranquility, repose and serenity.
paticcasamuppÄda: commonly translated as dependent origination or dependent arising.
paį¹ipatti: The practice of dhamma, as opposed to mere theoretical knowledge (pariyatti).
paį¹ivedha: āpenetrationā, signifies the realization of the truth of the
Dhamma, as distinguished from the mere acquisition of its wording
pariyatti or the practice patipatti of it, in other words, realization
as distinguished from theory and practice.
pranayama: a Sanskrit word meaning āextension of the breathā or more accurately, āextension of the life forceā.
piti: Rapture or happiness, bliss
puƱƱa: merit, meritorious, is a popular term for karmically wholesome (kusala) action.
S
sacca: truth
saddha: faith, confidence (Lit.-to place oneās heart on)
samadhi: concentration; meditative absorption; a deep state of meditation
samÄnattatÄ: impartiality, feeling towards others as towards oneself without bias or partiality
Samatha: A term referring to the group of meditation practices that aim at samadhi
sampajaƱƱa: Alertness; self-awareness; presence of mind; clear comprehension.
samsƔra: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed existence
samvega: spiritual urgency
sangha: the community of Buddhist monks & nuns; recently: āthe community of followers on the Buddhist path.ā
sankara (Skt. samskara): concoctions; fabrications
sati: mindfulness, awareness
sati sampajaƱƱa: mindfully clearly know
sila: moral conduct; precept; virtue; moral restraint
sukha: happiness; pleasure; ease; bliss
suƱƱa: void (ness), empty (emptiness)
sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples
T
tanha: (lit. thirst) craving
Tathagata: (Lit. thus gone) an Enlightened person
Theravada: (Doctrine of the elders)- school of Buddhism that draws its
inspiration from the Pali Canon, or Tipitaka, the oldest surviving
record of the Buddhaās teachings. Has been the predominant religion of
southeast Asia (Thailand, Sri Lanka, Burma)
Tipitaka: (Literally Three baskets)- The Pali Canon- has Three divisions:
1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)
2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas
3. Vinaya Pitaka- rules for ordained monks and nuns
U
upÄsaka/upÄsikÄ: Buddhist lay men are called upÄsaka and lay women
upÄsikÄ. Both Pali words are derived from āto sit closeā (upÄsati) and
āto attend toā (upÄsana) Monks.
upekkha: equanimity
UpÄdÄna: the PÄli word for āclinging,ā āattachmentā or āgraspingā, although the literal meaning is āfuel.ā
V
VipallÄsa: perversions or distortions
Vipassana: literally, āto see clearlyā; insight; insight into the truth
of anicca (impermanence), anatta (not-self), & dukkha
(unstatisfactoriness), to see things as they really are
viriya: effort; persistence; energy
http://greatwesternvehicle.org/pali/tipitakaindex.html
[Great Western Vehicle] [Events]
[Supporting the GWV]
[Pali & Buddhist Studies] [Tipitaka Index] [Buddhist
Timeline] [Pali-English Dictionary]
[Glossary Key] [Sanskrit & Vedic
Studies] [Ecstatic Meditation
Archive]
The
GWV master directory of translations of the
TIPITAKA
The Earliest Buddhist Canon of Literature
The Three Baskets
|
||
1
|
2
|
3
|
Discourses of the Buddha
|
Monastic Discipline
|
Higher Doctrine
|
Sutta Pitaka
|
Abhidhamma Pitaka
|
|
Digha Nikaya |
Parajika |
Dhammasanganippakarana |
For further study
the GWV Pali Language Resource Guide for
the Study of the, Tipitaka, Pali Language and Literature
The GWV
Contemplativeās Pali-English, English-Pali Dictionary (a work in
progress), Edited by Jhanananda
Other Pali Dictionaries Resources and
Utilities
A Glossary of Key Buddhist
Terms and Concepts
A Buddhist Timeline
Understanding the original language of
the Buddha and his teachings (suttas/sutras)
A Guide
to Learning the Pali Language and access to Pali
Fonts by John Bullitt
One of the goals of the
Great Western Vehicle is to bring the Buddhaās
teachings to the broadest audience. In an effort to meet that goal
we have provided as much of the
original Discourses of the Buddha in English translation as we could find
in the public domain.
The
GWV master directory of translations of the Tipitaka in English, Romanized
Pali and Sinhala is a compilation of the work of 24 different translators.
It includes the work of monastics, such as: Bhikkhuni
Upalavanna; Bhikkhus: Amaravati, ânandajoti, Bodhi,
Jhanananda, Ćanamoli, Ćanananda, Narada, Nyanaponika,
Nyanasatta, Piyadassi, Soma and Thanissaro; scholars such as: V.
Fausbƶll, Ireland,
A.D. Jayasundere, F. Max Müller,
Horner, Olendzki, T. W. Rhys Davids, Story, Strong, Vajira and Woodward. Thanissaro Bhikkhuās English translations are thanks
to Access
to Insight, which included the work of other excellent translators.
The translations of F. Max Muller, T.W. Rhys Davids et al are thanks
to the PALI
TEXT SOCIETY.
Every culture that has embraced Buddhism has
spent the first few centuries of that endeavor in acquiring and translating
the Three
Baskets, which includes the Discourses of the Buddha (sutta/sutra pitaka).
It is a matter of history that the Buddha spoke in the common language
of
the
people
of
his region. The Pali language
is a liturgical language that is based upon that language.
Once the Buddhaās teachings were written down they were almost immediately
translated into Sinhala and Sanskrit. When Buddhism arrived in China, then
Korea, then Japan then Tibet, the Three Baskets were acquired in Sanskrit
then translated into the languages of those above regions.
As the English speaking peoples embrace Buddhism we have the
choice to acquire the teachings of the Buddha in the above mentioned languages,
however, why go through three layers of translation, which are only going
to increase the likelihood of translator bias and religious
dogma, when we can go back to
the original
language
of the Buddha, which was closest related
to
the Pali
language?
For scholarly purposes we believe serious students of Buddhism
are going to want to penetrate through the fog of translator bias and
religious dogma to get as close to the original teachings of the Buddha
as one can. For that purpose we have included the Romanized form of the
Pali. We have also included the Sinhala version as a gift to the Sri Lankan
people,
who have preserved the earliest sources of Buddhist literature.
The Romanized Pali is based upon the Sri
Lanka Buddha Jayanti Tipitaka Series.
The Sinhala is A.P. de Soyzaās translations. The English
is by 24 translators often downloaded from the Internet thanks to Metta
Net, Access to Insight, and
the PALI
TEXT SOCIETY āSacred Books of the Buddhistsā and āSacred
Books of the East, thanks to Sacred Texts.
If only one person is relieved of suffering by our efforts,
then our work was well spent.
Sotapanna Jhanananda
Inyo National Forest, September 17 2005
Pali |
the English Translators
|
Sinhala |
||||
Pali (1) BJT Text Pali (2) New Text, |
(1) Sister Upalavanna
(2) A.D. Jayasundere (3) misc. & anon (4) T. W. Rhys Davids (5) Jhanananda |
(6) Thanissaro (7) Vajira/Story (8) Piyadassi (9) Narada (10) Nyanaponika |
(11) Ćanamoli (12) Bodhi, Soma (13) Horner (14) Ćanananda (15) Olendzki |
(16) (17) F. Max Müller (18) Strong (19) Buddharakkhita (20) ânandajoti |
(21) Amaravati (22) Nyanasatta (23) Ireland (24) |
Main Translation |
You may wish to download and install the fonts from here before
you proceed so that the Romanized Pali displays correctly. Fonts were
uploaded on June, 30, 2000. Or Pali
Fonts.
The latest update of the MettaNet Tipitaka in
a single Zip file of 24.8 MB, uploaded
on June, 11, 2005
[Great Western Vehicle] [Events]
[Supporting the GWV]
[Pali & Buddhist Studies] [Tipitaka Index] [Buddhist
Timeline] [Pali-English Dictionary]
[Glossary Key] [Sanskrit & Vedic
Studies] [Ecstatic Meditation Archive]
Online Tipiį¹aka Research and Practice
University and related NEWS through āØhttp://sarvajan.ambedkar.org āØināØ
105 CLASSICAL LANGUAGES
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.
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http://mujtabas-musings.blogspot.com/2007/11/monolith-india-and-vote-bank.html
āMonolith Indiaā and the vote bank
Syed Ali Mujtaba
Vote bank politics has come to become an Indian reality and democracy in India has come to be the fine art of balancing different vote banks with very little excep-tion. Some political parties may openly denounce the politics of cultivating vote banks but overtly or covertly they practice it in their own constituencies, for political survival and advancement.
It has been said that democratic pro-cesses would put an end to Indiaās unique divisions, which were wilfully exploited by the colonial masters to perpetuate their rule. It was reasoned that periodic elections would gradually diminish the divisions based on caste, creed and religion. However, in the process of empowering the masses, democracy has sharpened the diversity by transforming them into vote banks and important āvariablesā in the political process.
The trend is most prominent in caste categories within the majority Hindu community. Political parties exploit the aspirations of caste groups which differ from one another, or are at least made to think that they differ in significant ways. In fact, many political parties have become syno-nymous with certain caste categories. The Bahujan Samaj party and the Samajwadi party in Uttar Pradesh represent ālowerā and intermediary castes as do the Dalit Panthers of India (DPI) and the Pattali Makkal Katchi (PMK) in Tamil Nadu.
Religion is the other broad category on which hinges the survival of several political parties. The leading party of the ruling National Democratic Alliance, the Bharatiya Janata Party (BJP), is primarily a Hindu party trying to market Hinduism in the cloak of nationalism. Even its secular face is Hindutva. The Akali Dal in Punjab and the Muslim League in Kerala espouse the cause of the Sikhs and Muslims interests at the provincial level.
Language is another category in the diversity among the peoples of India. Various political parties have cultivated linguistic constituencies. The Telugu Desam Party (TDP) in Andhra Pradesh, the Dravida Munnetra Kazhagam (DMK) and the All India Anna Dravida Munnetra Kazhagam (AIADMK) in Tamil Nadu, as well as the Assam Gon Parishad in Assam, all flaunt their linguistic constituencies.
The other category for political mobi-lisation is ethnicity. The Jharkhand Mukti Morcha (JMM) in the tribal-dominated Jharkhand and some other political parties in the Northeast and the hills and tribal regions elsewhere have ethnic groups as their vote banks. Provincialism also forms the basis of political divisions with political parties like the Shiv Sena, DMK, AIADMK, Biju Janta Dal, Assam Gon Prashid, Haryana Vikas Party being province-based political parties. Then there are parties which have farmers as their constituency. Ajit Singhās Rashtriya Lok Dal in Uttar Pradesh and Om Prakash Chautalaās Harayana Vikas Party fall in this category.
The left parties, CPI and CPI (M), are ideology-based political entities and have a committed ideological cadre as their constituency. West Bengal, Kerala and Tripura are the few states where these parties are strong.
Centrifugal forces
Even during the British days there existed the religious, the left, the pro-Raj, the pro-worker, the pro-farmer, and the pro-landed class political parties, among many others, which espoused the cause of these myriad groups thus creating their separate vote banks. The general elections in 1936 and 1946 brought to fore the choices of vote banks for different political parties in India.
The Congress, which had a pivotal role in the freedom struggle, was the natural choice of many Indians for at least the first three general elections after Independence. The Congress vote bank comprised upper caste Hindus, Dalits and Muslims. The party had a smooth run till 1967, when for the first time it lost its majority not in one but in nine states of the country. That year is considered to be a watershed in Indian politics. Since then two sets of political forces emerged in India ā one that challen-ged the all-India supremacy of the Congress and the other that tried to break free from the centralised structure of the state.
Drill it in!
In fact, from 1967 onwards there has been a tug-of-war going on in Indian politics. Would political parties with overarching all-India characteristics govern the country or would regional satraps forge linkages to run the affairs of the country? The trajectory that has been emerging of late reveals that all the parties ruling at the centre have had to accommodate parties and groups representing different regional constituencies through coalition arrangements.
The first non-Congress gov-ernment was formed in 1977 - a coalition of several parties led by the Janata Party, an offshoot of popular socialist leader Ram Manohar Lohiaās Socialist Party. The hotchpotch coalition had sprung to challenge the supremacy of Indira Gandhiās Congress. It even included the BJP that emerged out of the Jan Sangh (formed in 1967 to re-present Hindu aspirations). Since 1967, parties have emerged left and right of the centre at the national level, and a flurry of political parties have come up at the regional and provincial level. The Shiv Sena in Maharastra, the Asam Gon Parishad in Assam, the Telugu Desam party in Andhra Pradesh mentioned earlier are some of them.
The other phase of political develop-ment began at the national level with the rise of the BJP since 1984 in the country. The party began cultivating the majority Hindu vote bank by espousing the cause of the Hindus of the country. It attacked the Congress for pampering minorities and cultivated its own constituency on the anti-Muslim platform.
The National Front government led by VP Singh, which drew inspiration from the Janata Party of 1977 and the Socialist Party of 1967, came up in a big way in 1989 by widening the net of the vote bank to other caste categories. Thus the Mandal Commi-ssion report which allowed 27 percent reservation for OBCs in government jobs in that year was another watershed event in Indian politics. As a result of the implementation of the Mandal report, intermediate castes like Yadavs and Kurmis came into the forefront in the Ganga plain. Parties like the Samajwadi Party, the Bahujan Samaj Party, the Rashtriya Lok Dal in Uttar Pradesh, the Rashtriya Janta Dal and the Samata Party in Bihar and the Biju Janata Dal in Orissa are all post-Mandal offspring.
The United Front government led by Deve Gowda in 1996 was yet another attempt by left of centre forces to govern the country. The United Front government had regional and provincial coalition partners such as the TDP and DMK which played the major role in holding power at the centre in New Delhi. The formation of the National Democratic Alliance (NDA) in 1998 led by the BJP reinforces the evolution in Indian politics where regional and local political parties are increasing their influence at the national level by forging alliances with national parties to form governments at the centre.
While it is difficult to predict whether national parties will be overtaken by combinations, of provincial parties, all political parties will continue to draw sustenance from diverse categories within the Indian electorate. There is no end in sight to the phenomena of vote bank politics in India. As new groups come forward to demand space in politics, the creation of new vote banks is an accelerating process. There is emerging consciousness among various marginalised groups to get united in the course of political mobilisation.
The result is the emergence of newer political parties to espouse the cause of the differentiated, and often marginalised, of India. The fate of democracy is thus entwined with vote banks. However, in the process of new vote banks being created, it is also true that narrow and parochial agendas are gaining an upper hand even as the broad all-India vote banks lose ground. In the mushrooming of local-regional political parties some would see Indians discovering their political identity, with local and regional considerations gaining ground and it being harder to tie down voters as āmonolith Indiansā? The answers open up a big debate ā is India is a nation or a nation of nations. Political developments point to the latter.
–
http://www.himalmag.com/2004/may/commentary_4.htm
(91)
2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
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NAMO BUDDHAYA
SMARANANJALI ā Homage to our respected teacher Most Venerable Acharya Buddharakkhita on the 5th death anniversary.
22, 23 September 2018
Most Ven.Acharya Buddharakkhita was a visionary monk in modern India
who has worked hard for nearly six decades to bring the timeless message
of compassion and wisdom of the Supreme Buddha to all of us. His life
is marked by great struggles and sacrifices to revive the Buddha Sasana.
He was Dhamma and meditation teacher, writer, orator, kind hearted ever
helpful friendly guide, hard working compassionate guardian for poor
patients and destitute. He passed away five years back on 23rd
September, leaving a great message behind that only sincere practice of
the Dhamma will change the hearts of individuals and society.
You are requested to participate with family and friends in the programs
to pay respects to Late Venerable Acharya Buddharakkhita, Bade
Bhanteji, the founder of Mahabodhi organizations on 22nd and 23rd
September 2018.
Program
22-09-2018 Saturday
At 9 AM
onwards at Mahabodhi Dhammaduta Buddha Vihara, Narasipura Village,
Bengaluru North. Buses will be arranged from Gandhinagar monastery at
7:30 AM.
23-09-2018 Sunday at MahabodhiSociety,
Gandhinagar Bangalore
10 AM ā Sanghadana ā offering lunch to monks
10:30 AM onwards ā Puja, talks and expressions on Bada Bhanteji. Release of publications in Kannada, Tamil and English
1 PM ā Lunch for devotees
2 ā 4 PM ā documentary on Bada Bhanteji
6 PM ā Evening special puja under the Bodhi Tree and merit sharing.
(on 20th dana service in Mahabodhi Burns hospital and Cancer Hospital)
Sadhu Sadhu Sadhu
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šø
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Talking Book in Kannada - Buddha11:06 mins
The story of Gautham Buddha, the founder of one of the major religions
in the world - Buddhism, it depicts his journey from a prince to an awakened being.
https://www.youtube.com/watch?
The quotes of Lord Buddha in kannada language.- 2:03 mins
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https://www.youtube.com/watch?v=gVt34_vDFJA
Abhisambidhana Sutta
Harshana Hiripitiya
Published on Oct 20, 2017
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Here are eight ways in which all serious disciples of the Buddha create much merit for themselves. |
PÄįø·i |
English |
āaį¹į¹hime, bhikkhave, puƱƱÄbhisandÄ kusalÄbhisandÄ sukhassÄhÄrÄ sovaggikÄ |
“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight? |
idha, bhikkhave, ariyasÄvako buddhaį¹ saraį¹aį¹ gato hoti. ayaį¹, bhikkhave, |
“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpuna caparaį¹, bhikkhave, ariyasÄvako dhammaį¹ saraį¹aį¹ gato hoti. ayaį¹, |
“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpuna caparaį¹, bhikkhave, ariyasÄvako saį¹
ghaį¹ saraį¹aį¹ gato hoti. ayaį¹, |
“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpaƱcimÄni, bhikkhave, dÄnÄni mahÄdÄnÄni aggaƱƱÄni rattaƱƱÄni vaį¹saƱƱÄni |
“Now, there are these five gifts, five great gifts |
idha, bhikkhave, ariyasÄvako pÄį¹ÄtipÄtaį¹ pahÄya pÄį¹ÄtipÄtÄ paį¹ivirato |
“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. |
āpuna caparaį¹, bhikkhave, ariyasÄvako adinnÄdÄnaį¹ pahÄya adinnÄdÄnÄ |
“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. |
āpuna caparaį¹, bhikkhave, ariyasÄvako kÄmesumicchÄcÄraį¹ pahÄya |
“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. |
āpuna caparaį¹, bhikkhave, ariyasÄvako musÄvÄdaį¹ pahÄya musÄvÄdÄ |
“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. |
āpuna caparaį¹, bhikkhave, ariyasÄvako surÄmerayamajjapamÄdaį¹į¹hÄnaį¹ |
“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. |
ime kho, bhikkhave, aį¹į¹ha puƱƱÄbhisandÄ kusalÄbhisandÄ sukhassÄhÄrÄ |
“Monks, these are the eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. |
āāāoOoāāā
|
1. Citta (called Cittagahapati) - A
householder of Macchikasanda, where he was Treasurer. He was later declared by
the Buddha to be pre eminent among laymen who preached the Doctrine (A.i.26). On
the day of his birth the whole city was covered knee deep with flowers of
various hues, hence his name.
When Mahanama visited Macchikasanda, Citta,
pleased with his demeanour, invited him to his park, the Ambatakarama, and built
for him a monastery there. And there the Elder preached to Citta the
Sala yatana vibhatti and Citta became an Anagami. Thereafter many monks visited
the Ambatakarama and accepted Cittas hospitality. Among them was Isidatta
(q.v.), a former acquaintance of Citta, but Isidatta left when he found that his
identity had been discovered. Mahanama and Mahaka did likewise, after having
performed miracles at the request of Citta.
The Citta Samyutta (S.iv.282ff)
contains a record of conversations between Citta and members of the Order, among
whom, besides those already mentioned, were Kamabhu and Godatta. Citta is also
said to have had discussions with Nigantha Nataputta and Acela Kassapa and to
have refuted their views.
A thera named Sudhamma was a permanent
resident in the Ambatakarama and was looked after by Citta. Once, when the two
Chief Disciples and several other eminent Elders came to the Ambatakarama, Citta
invited first these and then Sudhamma; the latter, feeling slighted, blamed
Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for
Cittas pardon (Vin.ii.15ff; DhA.ii.74f; for details see Sudhamma).
Some time later, Citta visited the
Buddha. He was accompanied by two thousand others and took with him five hundred
cartloads of offerings to the Buddha and the Order. As he fell at the feet of
the Buddha, flowers of five hues showered from the sky and the Buddha preached
to him the Salayatana vibhatti. For a fortnight he continued distributing his
gifts to the Order and the devas filled his carts with all kinds of valuables
(AA.i.210).
When Citta lay ill just before his
death, devas visited him and advised him to wish for kingship among them, but he
refused to aspire to anything so impermanent, and instructed the devas and his
kinsfolk gathered round him, telling them of the Buddha and his teachings
(S.iv.302f). He is regarded as the ideal layman (E.g., at A.i.88; ii.164;
iii.451).
He owned a tributary village called
Migapattaka (SA.iii.93).
In the time of Padumuttara Buddha, Citta
conceived his desire to be placed first among laymen in the teaching of the
Dhamma. In the time of Kassapa Buddha he was a huntsman. One day, seeing a monk
in a glen, and being pleased thereat, he hurried home, prepared a meal and
brought it to the monk, together with flowers he had gathered on the way. After
the offering,
— or —
1. Citta - One of the four wives of Magha.(Source): Pali Kanon: Pali Proper Names
(mind, thought).
(Source): Dhamma Dana: Pali English Glossary‘mind’, ‘consciousness’, ’state of consciousness’, is a synonym of
mano and
viƱƱÄna (s. khandha and
Tab. 1).
Dhs. divides all phenomena into consciousness (citta), mental
concomitants (cetasika) and corporeality
(rūpa).
In adhicitta, ‘higher mentality’, it signifies the concentrated,
quietened mind, and is one of the 3 trainings (s.
sikkhÄ).
The concentration (or intensification) of consciousness is one of the 4 roads
to power (s. iddhipÄda).
— or —
viƱƱÄna (s. khandha),
citta (q.v.),
mano (q v ) -
Moment of °: citta-kkhana (q.v.).
Contemplation of
°: cittÄnupassanÄ: s. satipatthÄna -
Corporeality produced by °:
citta-ja-rÅ«pa, s. samutthÄna -
Abodes or supports of °: cf.
viƱƱÄnatthiti (q.v.)
Functions of °: viƱƱÄna-kicca (q.v.).
(Source): Pali Kanon: Manual of Buddhist Terms and DoctrinesTheravÄda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
See One Hundred and Tweny One Cittas
Citta means consciousness. It is the nature that is aware of its
object. No other dhamma or nature can know anything including
themselves. But citta can know everything possible including cittas.
Citta always leads other nama dhamma and rupa dhamma. A citta arises,
it passes away immediately after its arising. Another citta arises, and
again it falls away. Next arises and dies out immediately. This kind of
uninterruptedness is the manifestation of citta. There are immediate
causes for arising of citta. They are cittas themselves, nama dhamma and
rupa dhamma.
There are 89 cittas in total.
At another time, citta can be counted as 121 cittas in total.
This happens when 8 lokuttara cittas arise when in jhana. These are
called lokuttara jhana cittas. As there are 5 jhanas, then there are 40
lokuttara jhana cittas.
Together with lokiya cittas 40 and 81 will make 121 cittas in total.
When 89 cittas are analysed according to their jati or origin or parentage, there are four classes of citta. They are
12 + 21 + 36 + 20 = 89 cittas in total.
When cittas are viewed by bhumi or place or plane of existence, there are 4 classes of citta. They are
54 + 15 + 12 + 8 = 89 cittas in total.
When lokuttara cittas arise in parallel with jhana, there will be 121
cittas in total. Then, according to jati or origin or parentage, cittas
can be classified as
37 + 52 + 20 + 12 = 121 cittas in total.
According to bhumi or place or plane of existence, there are 4 classes of citta. They are
54 + 15 + 12 + 40 = 121 cittas in total.
(Source): Journey to Nibbana: Patthana DhamaCitta,
or consciousness, is the Dhamma which is the leader in knowing what
appears, such as seeing or hearing. Cittas have been classified as 89
types in all, or, in special cases, as 121 types.
Citta is an element, which experiences something, a reality which
experiences an object. It is the “chief”, the leader in knowing the
object which appears.
There is not only citta, which sees, citta that hears, citta which
smells, citta which tastes or citta which experiences tangible object,
there is also citta which thinks about many diverse subjects. The world
of each person is ruled by his citta.
What we call mind are in reality different fleeting moments of
consciousness succeeding one another very rapidly. Since “mind” has in
psychology a meaning different from “mind” according to the Buddhist
teaching, it is to be preferred to use the Pali term citta (pronounced:
chitta).
The mind is variable, it changes very rapidly. At one moment there is a
mind with attachment, at another moment a mind with generosity, at
another moment a mind with anger. At each moment there is a different
mind. Through the Buddhist teachings we learn that in reality the mind
is different from what we mean by the word “mind” in conventional
language.
(Source): Dhamma Study: Cetasikas
Citta
is derived from the PaIi word for thinking (cinteti). All cittas have
in common that they “think” of an object, but we have to take thinking
here in a very general sense, meaning, being conscious of an object, or
cognizing an object.
Cittas perform different functions. For examine, seeing is a function (kicca) of citta.
A citta cannot arise alone, it has to be accompanied by cetasikas.
The citta is the “leader”, while the cetasikas which share the same
object perform each their own task.
There is a great variety of cetasikas accompanying the different
cittas. Akusala cittas are accompanied by cetasikas which are
defilements, whereas kusala cittas are accompanied by cetasikas which
are good qualities. Apart from defilements and good qualities there are
also cetasikas which accompany cittas which are unwholesome, cittas
which are wholesome and cittas which are neither wholesome nor
unwholesome.
Abhidhamma (ą¤
ą¤ą¤æą¤§ą¤®ą„म) usually refers to the last section (piį¹aka)
of the Pali canon and includes schematic classifications of scholastic
literature dealing with TheravÄda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.
citta : (nt.) mind; thought; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.
(Source): BuddhaSasana: Concise Pali-English Dictionary
1) Citta, 2 (cp. Sk. caitra, the first month of the year:
MarchApril, orig. N. of the star Spica (in Virgo); see E. Plunket,
Ancient Calendars, etc., pp. 134 sq., 171 sq.) N. of the month Chaitra
PvA.135. Cp. Citra-mÄsa KhA 192. (Page 268)
2) Citta, 2 (nt.) (Sk. citta, orig. pp. of cinteti, cit, cp. yuttaāŗ yuƱjati, muttaāŗmuƱcati. On etym. from cit. see cinteti). Meaning:āthe heart (psychologically), i.e.
the centre & focus of manās emotional nature as well as that
intellectual element which inheres in & accompanies its
manifestations; i.e. thought. In this wise citta denotes both
the agent & that which is enacted (see kamma II. introd.), for in
Indian Psychology citta is the seat & organ of thought (cetasÄ
cinteti; cp. Gr. frήn, although on the whole it corresponds more to the
Homeric qumĻs). As in the verb (cinteti) there are two stems closely
allied and almost inseparable in meaning (see § III, ), viz. cit &
cet (citta & cetas); cp. ye should restrain, curb, subdue citta by
ceto, M.I, 120, 242 (cp. attanÄ codayāattÄnaį¹ Dhp 379 f.); cetasÄ cittaį¹ samannesati S.I, 194 (cp. cetasÄ cittaį¹ samannesati S.I, 194). In their general use there is no distinction to be made between the two (see § III,).
The meaning of citta is best understood when explaining it by
expressions familiar to us, as: with all my heart; heart and soul; I
have no heart to do it; blessed are the pure in heart; singleness of
heart (cp. ekagga); all of which emphasize the emotional & conative
side or āthoughtā more than its mental & rational side (for which
see manas & viƱƱÄį¹a). It may therefore be rendered by intention,
impulse, design; mood, disposition, state of mind, reaction to
impressions. It is only in later scholastic lgg. that we are justified
in applying the term āthoughtā in its technical sense. It needs to be
pointed out, as complementary to this view, that citta nearly always
occurs in the singular (=heart), & out of 150 cases in the NikÄyas
only 3 times in the plural (=thoughts). The substantiality of citta
(cetas) is also evident from its connection with kamma (heart as source
of action), kÄma & the senses in general. ā¹-āŗ On the whole subject
see Mrs. Rh. D. Buddh. Psych. Eth. introd. & Bud. Psy. ch. II.
3.a) Citta (adjective.) (to cetati; *(s)qait to shine, to be bright, cp. Sk. citra, Sk. P. ketu, Av. ciprÅ, Lat. caelum, Ags. hador, Ohg. heitar, see also citta2) variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), J.IV, 30 (geį¹įøuka); Dh.171 (rÄjaratha); Vv 479; Pv.II, 112 (aneka°); IV, 313 (pÅ«vÄ=madhurÄ PvA.251).
3.b) Citta (neuter.) painting Th.1, 674.āSn.50 (kÄmÄ=Nd2 240 nÄnÄvaį¹į¹Ä), 251 (gÄthÄ); J.V, 196 (geį¹įøuka), 241 VI, 218.
(Source): Sutta: The Pali Text Society’s Pali-English Dictionary Pali
is the language of the Tipiį¹aka, which is the sacred canon of TheravÄda
Buddhism and contains much of the Buddhaās speech. Closeley related to
Sanskrit, both languages are used interchangeably between religions.
Consciousness is the mind, which perceives the different aspects of objects
(Source): Wisdom Library: BuddhismFirst kind of Nama.
1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:
2. Citta is the chief mental phenomena of experience. So in seeing,
for example, the function of the moment of seeing (citta) is to see the
object. Citta is the chief experiencer.
1. Phandanaį¹ capalaį¹ cittaį¹,
dÅ«rakkhaį¹ dunnivÄrayaį¹
Ujuį¹ karoti medhÄvÄ«, usukÄroāva tejanaį¹.
2. VÄrijoāva thale khitto, okamokata ubbhato
Pariphandatimidaį¹ cittaį¹, mÄradheyyaį¹ pahÄtave.
Straighten the Fickle Mind
1. The flickering, fickle mind, difficult to guard, difficult to control ā the
wise person straightens it as a fletcher straightens an arrow.
2. Like a fish that is drawn from its watery abode and thrown upon land,
even so does this mind flutter. Hence should the realm of the passions be
shunned.
The Elder Meghiya
On his return from alms-round, Meghiya Thera saw a mango grove, and wished to spend the day there in meditation.
He requested permission from the Buddha, who asked him to wait for
another monk to come. Meghiya repeated his request a second and third
time, so the Buddha told him to do what he thought right.
He paid respects and departed for the mango grove. The whole day he
was assailed by unwholesome thoughts, and couldnāt gain concentration.
In the evening he came to see the Buddha who taught him about the
five things conducive to the maturing of insight: having a good friend,
restraint by the PÄį¹imokkha, suitable talk, energy, and wisdom.
Furthermore, one should contemplate the repulsive to dispel lust,
loving-kindness to dispel ill-will, mindfulness of breathing to overcome
distraction, and the perception of impermanence to establish the
perception of not-self and eradicate the conceit āI am.ā
Control the Mind Well
3. Dunniggahassa lahuno, yattha kÄmanipÄtino
Cittassa damatho sÄdhu, cittaį¹ dantaį¹ sukhÄvahaį¹.
3. The mind is hard to restrain, swift, it flies wherever it likes:
To control it is good. A controlled mind is conducive to happiness.
It is Hard to Stay with A Mind-reader
Some forest monks dwelt near the village of MÄtika. A devout woman,
receiving instruction from the monks, attained Non-returning and the
ability to read othersā thoughts.
Since she knew every thought of the monks, she provided whatever they
needed without even being asked. Before long the monks attained
Arahantship and returned to pay respects to the Buddha. On being asked,
they told him how well the lay woman had looked after their needs.
Hearing this, a certain monk asked permission to go there. From the moment he arrived, she provided everything he wanted.
The monk, fearing that evil thoughts might arise, soon left and told
the Buddha why he couldnāt remain there. The Buddha told him to return
and to restrain his wild mind. He did so, and soon gained Arahantship.
Guard the Mind Well
4. Sududdasaį¹ sunipuį¹aį¹. yatthakÄmanipÄtinaį¹
Cittaį¹ rakkhetha medhÄvÄ«, cittaį¹ guttaį¹ sukhÄvahaį¹.
4. The mind is very hard to perceive, extremely subtle, flits wherever it
lists. Let the wise person guard it; a guarded mind is conducive to
happiness.
A Discontented Monk
A devout lay follower became a monk. His preceptor was a master of Vinaya and his teacher was an expert in the Abhidhamma.
The newly ordained monk found the monkās life onerous due to the many
rules explained by his preceptor and the difficult studies given by his
teacher.
He lost faith and wanted to return to lay life. The Buddha asked him
if he could do one thing. He asked what that was. The Buddha advised him
just to guard his mind well.
Freedom From MÄra
5. DÅ«raį¹
gamaį¹ ekacaraį¹, asarÄ«raį¹ guhÄsayaį¹
Ye cittaį¹ saį¹yamessanti, mokkhanti mÄrabandhanÄ.
5. Faring far, wandering alone, bodiless, lying in a cave, is the mind.
Those who subdue it are freed from the bond of MÄra.
Elder Saį¹ gharakkhitaās Nephew
A young monk named Saį¹
gharakkhita soon gained Arahantship. His
sisterās son was named after him, and when he came of age, he also
became a monk.
When the nephew received two pieces of cloth, he presented the
biggest to his uncle, who repeatedly declined the offer. He felt so
rejected that he thought it would be better to disrobe.
While fanning his uncle, he thought that he would sell that piece of
cloth and buy a she-goat to earn some money. The goat would produce many
offspring.
Before long he would have enough money to get married and would have a
son. Then he would ride in a bullock-cart to pay a visit to his uncle
with his wife and child.
On the way his wife would accidentally drop his child under the wheel
of the cart, killing him. He would get angry and hit his wife with a
stick.
Day dreaming thus he struck his uncle with the fan.
Knowing all the thoughts that had passed through his nephewās mind,
the elder asked him why he was hitting an elderly monk just because he
could not hit his wife.
The nephew was so ashamed that he dropped the fan and ran away. The
novices seized him and brought him to the Buddha. The Buddha described
the fickle nature of the mind.
The Vigilant Have No Fear
6. Anavaį¹į¹hitacittassa, saddhammaį¹ avijÄnato
PariplavapasÄdassa, paĆ±Ć±Ä na paripÅ«rati.
7. Anavassutacittassa, ananvÄhatacetaso
PuƱƱapÄpapahÄ«į¹assa, natthi jÄgarato bhayaį¹.
6. He whose mind is not
steadfast, he who knows not the true doctrine, he whose confidence
wavers ā the wisdom of such a one will never be perfect.
7. He whose mind is not
soaked (by lust) he who is not affected (by hatred), he who has
transcended both good and evil ā for such a vigilant one there is no
fear.
The Mind-tossed Elder
After searching in the forest for his lost ox, a farmer approached
the monks hoping to get some food. The leftovers he received were so
delicious he became a monk thinking it would be an easy life. He soon
became fat and lazy.
Thinking it was too arduous to walk for alms every day, he disrobed
and resumed farming. He disrobed and re-entered the Saį¹
gha six times, so
the monks named him āCittahattha Thera ā Mind-tossed Elder.ā
On returning from the field, seeing his pregnant wife snoring, he
became disgusted with worldly life, and left the house for the seventh
time.
On the way to the monastery he contemplated impermanence and
suffering, and gained the fruit of Stream-entry. He implored the monks
to ordain him once more.
They refused at first, saying that his head was like a whetstone. Finally they relented, and he soon attained Arahantship.
When he stayed for a long time, the monks asked him why, and he told
them that he was now free from attachment. The monks told this to the
Buddha, who explained his state of mind before and after his realisation
of nibbÄna.
Fortify the Mind and Be Non-attached
8. KumbhÅ«pamaį¹ kÄyamimaį¹ viditvÄ,
nagarÅ«pamaį¹ cittamidaį¹ į¹hapetvÄ
Yodhetha mÄraį¹ paƱƱÄvudhena,
jitaƱca rakkhe anivesano siyÄ.
8. Realising that this
body is (as fragile) as a jar, establishing this mind (as firm) as a
(fortified) city he should attack MÄra with the weapon of wisdom. He
should guard his conquest and be without attachment.
The Benefits of Loving-kindness
Five hundred monks who were meditating in a forest were troubled by
the tree-deities, who were inconvenienced by their presence, so made all
manner of frightening sights and sounds to make the monks go away.
The monks sought the advice of the Buddha, who taught them the
Karanīya Metta Sutta, advising them to extend loving-kindness towards
all beings. They did so with the result that those deities protected
them.
Comparing the body to a water jar, the monks developed insight. The
Buddha read their thoughts, and projecting himself before them, he
confirmed what they had thought.
The Body Will Soon Be Cast Aside
9. Aciraį¹ vatāayaį¹ kÄyo, paį¹haviį¹ adhisessati
Chuddho apetaviƱƱÄį¹o, niratthaį¹ āva kaįø·iį¹
garaį¹.
9. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
The Elder Pūtigatta Tissa
A monk named Tissa became afflicted with bone cancer and boils that
oozed pus. Due to the bad odour he was known as PÅ«tigatta Tissa Thera ā
the elder with a stinking body. As the disease worsened, his fellow
monks stayed away from him and no one cared for him.
Knowing this, the Buddha came there, prepared scented water, had the
monks wash his robes, and himself bathed the elderās body with warm
water. Then he taught him the nature of the body.
The elder attained Arahantship, and passed away, attaining
parinibbÄna. The monks asked the Buddha what the elder had done in
previous lives to die in that way.
The Buddha explained that in a previous life he had made a living by selling birds:
He would break the wings and legs of any birds that were unsold at
the end of the day to prevent them escaping, and then sell them the next
day.
One day, when fragrant food had been prepared for him, he saw a monk
coming for alms, who was an Arahant. Wishing to atone for his evil
deeds, he offered the food to the monk, wishing to attain the fruit that
he had attained.
Due to injuring the birds, he died a painful death. Thanks to his
wish for Arahantship, he finally attained it and put an end to
suffering.
An Ill-Directed Mind Can Do Great Harm
10. Diso disaį¹ yaį¹ taį¹ kayirÄ, verÄ« vÄ pana verinaį¹
MicchÄpanihitaį¹ cittaį¹, pÄpiyo naį¹ tato kare.
10. Whatever (harm) a foe may do to a foe, or a hater to a hater,
An ill-directed mind can do one far greater (harm).
Nanda the Herdsman
A wealthy herdsman offered alms to the Buddha and the Saį¹ gha for seven days.
When the Buddha departed, he accompanied him for some distance, but
turned back when the Buddha told him to stop. As he returned he was
killed by a stray arrow.
The monks remarked that if the Buddha had not visited that place, the man would not have met with that fatal accident.
The Buddha replied that under no circumstances would he have escaped
death due to past evil kamma. The Buddha added that an ill-directed mind
could cause great harm.
A Well-directed Mind is of Great Benefit
11. Na taį¹ mÄtÄ pitÄ kayirÄ, aƱƱe vÄ pi ca ƱÄtakÄ
SammÄ panihitaį¹ cittaį¹, seyyaso naį¹ tato kare.
11. What neither mother, nor father, nor any other relative can do,
A well-directed mind does and thereby elevates one.
A Story of Sex Change
While going to bathe with a close friend, a millionaire with two sons
harboured a lustful thought on seeing the body of MahÄkassapa, who was
putting on his robe to enter Soreyya for alms.
He thought, āMay this elder be my wife, or may my wifeās body be like his.ā As that thought arose, he changed into a woman.
She was so embarrassed that she ran away and made her way to the
distant city of Takkasila. There she married and had two sons. Thus she
was mother of two, and father of two.
Some time later, the millionaireās close friend went to Takkasila on
business. Recognising him, the millionaire had him invited to his
mansion and after treating him to the usual hospitality, inquired about
his own parents. Then she revealed her former identity and confessed the
thought that had caused the sex change.
The friend advised the millionaire to ask the elder for forgiveness.
As MahÄkassapa was living nearby, she invited him for alms and asked for
forgiveness. As soon as MahÄkassapa forgave her, she changed back to a
man.
He took leave of the father of his sons in Takkasila, kissed his sons
goodbye, and became a monk. He was known as the Elder Soreyya.
Travelling with MahÄkassapa, Soreyya Thera arrived back at SÄvatthÄ«.
Hearing about his past, the people of the country asked him
repeatedly which two sons he had the most affection for. He replied
patiently that had more affection for those two sons of whom he was the
mother.
Soreyya went into solitude and soon attained Arahantship. Later, when
asked the same question again he replied that he no affection for
anyone.
The monks wondered whether this was true, and reported it to the
Buddha who confirmed that Soreyya was now free from affection. The
Buddha praised him and recited the verse saying that a well-directed
mind was of even greater benefit than a mother or a father.
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The Blessed,Noble,Awakened One-The Tathagata
leaving no track {arahant}
Not hoarding, having understood food, their pasture ā emptiness & freedom without sign: their trail, like that of birds through space, can’t be traced. Effluents ended, independent of nutriment, their pasture ā emptiness & freedom without sign: their trail, like that of birds through space, can’t be traced.
Sela
Setting at Savatthi. Then, in the morning, the bhikkhuni Sela dressed… she sat down at the foot of a tree for the day’s abiding.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Sela, desiring to make her fall away from concentration, approached her and addressed her in verse:
By whom has this puppet been created? Where is the maker of the puppet? Where has the puppet arisen? Where does the puppet cease?
Then it occurred to the bhikkhuni Sela: “Now who is this…? This is Mara the Evil One… desiring to make me fall away from concentration.”
Then the bhikkhuni Sela, having understood, “This is Mara the Evil One,” replied to him in verses:
This puppet is not made by itself, Nor is this misery made by another. It has come to be dependent on a cause, When the cause dissolves then it will cease. As when a seed is sown in a field It grows depending on a pair of factors: It requires both the soil’s nutrients And a steady supply of moisture. Just so the aggregates and elements, And these six bases of sensory contact, Have come to be dependent on a cause; When the cause dissolves they will cease.
Then Mara the Evil One, realizing, “The bhikkhuni Sela knows me,” sad and disappointed, disappeared right there.
(90)
2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Talking Book in Kannada - Buddha11:06 mins
The story of Gautham Buddha, the founder of one of the major religions
in the world - Buddhism, it depicts his journey from a prince to an awakened being.
https://www.youtube.com/watch?
The quotes of Lord Buddha in kannada language.- 2:03 mins
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https://www.youtube.com/watch?v=gVt34_vDFJA
Abhisambidhana Sutta
Harshana Hiripitiya
Published on Oct 20, 2017
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ā Results ā
Here are eight ways in which all serious disciples of the Buddha create much merit for themselves. |
PÄįø·i |
English |
āaį¹į¹hime, bhikkhave, puƱƱÄbhisandÄ kusalÄbhisandÄ sukhassÄhÄrÄ sovaggikÄ |
“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight? |
idha, bhikkhave, ariyasÄvako buddhaį¹ saraį¹aį¹ gato hoti. ayaį¹, bhikkhave, |
“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpuna caparaį¹, bhikkhave, ariyasÄvako dhammaį¹ saraį¹aį¹ gato hoti. ayaį¹, |
“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpuna caparaį¹, bhikkhave, ariyasÄvako saį¹
ghaį¹ saraį¹aį¹ gato hoti. ayaį¹, |
“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
āpaƱcimÄni, bhikkhave, dÄnÄni mahÄdÄnÄni aggaƱƱÄni rattaƱƱÄni vaį¹saƱƱÄni |
“Now, there are these five gifts, five great gifts |
idha, bhikkhave, ariyasÄvako pÄį¹ÄtipÄtaį¹ pahÄya pÄį¹ÄtipÄtÄ paį¹ivirato |
“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. |
āpuna caparaį¹, bhikkhave, ariyasÄvako adinnÄdÄnaį¹ pahÄya adinnÄdÄnÄ |
“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. |
āpuna caparaį¹, bhikkhave, ariyasÄvako kÄmesumicchÄcÄraį¹ pahÄya |
“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. |
āpuna caparaį¹, bhikkhave, ariyasÄvako musÄvÄdaį¹ pahÄya musÄvÄdÄ |
“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. |
āpuna caparaį¹, bhikkhave, ariyasÄvako surÄmerayamajjapamÄdaį¹į¹hÄnaį¹ |
“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. |
ime kho, bhikkhave, aį¹į¹ha puƱƱÄbhisandÄ kusalÄbhisandÄ sukhassÄhÄrÄ |
“Monks, these are the eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. |
āāāoOoāāā
|
1. Citta (called Cittagahapati) - A
householder of Macchikasanda, where he was Treasurer. He was later declared by
the Buddha to be pre eminent among laymen who preached the Doctrine (A.i.26). On
the day of his birth the whole city was covered knee deep with flowers of
various hues, hence his name.
When Mahanama visited Macchikasanda, Citta,
pleased with his demeanour, invited him to his park, the Ambatakarama, and built
for him a monastery there. And there the Elder preached to Citta the
Sala yatana vibhatti and Citta became an Anagami. Thereafter many monks visited
the Ambatakarama and accepted Cittas hospitality. Among them was Isidatta
(q.v.), a former acquaintance of Citta, but Isidatta left when he found that his
identity had been discovered. Mahanama and Mahaka did likewise, after having
performed miracles at the request of Citta.
The Citta Samyutta (S.iv.282ff)
contains a record of conversations between Citta and members of the Order, among
whom, besides those already mentioned, were Kamabhu and Godatta. Citta is also
said to have had discussions with Nigantha Nataputta and Acela Kassapa and to
have refuted their views.
A thera named Sudhamma was a permanent
resident in the Ambatakarama and was looked after by Citta. Once, when the two
Chief Disciples and several other eminent Elders came to the Ambatakarama, Citta
invited first these and then Sudhamma; the latter, feeling slighted, blamed
Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for
Cittas pardon (Vin.ii.15ff; DhA.ii.74f; for details see Sudhamma).
Some time later, Citta visited the
Buddha. He was accompanied by two thousand others and took with him five hundred
cartloads of offerings to the Buddha and the Order. As he fell at the feet of
the Buddha, flowers of five hues showered from the sky and the Buddha preached
to him the Salayatana vibhatti. For a fortnight he continued distributing his
gifts to the Order and the devas filled his carts with all kinds of valuables
(AA.i.210).
When Citta lay ill just before his
death, devas visited him and advised him to wish for kingship among them, but he
refused to aspire to anything so impermanent, and instructed the devas and his
kinsfolk gathered round him, telling them of the Buddha and his teachings
(S.iv.302f). He is regarded as the ideal layman (E.g., at A.i.88; ii.164;
iii.451).
He owned a tributary village called
Migapattaka (SA.iii.93).
In the time of Padumuttara Buddha, Citta
conceived his desire to be placed first among laymen in the teaching of the
Dhamma. In the time of Kassapa Buddha he was a huntsman. One day, seeing a monk
in a glen, and being pleased thereat, he hurried home, prepared a meal and
brought it to the monk, together with flowers he had gathered on the way. After
the offering,
— or —
1. Citta - One of the four wives of Magha.(Source): Pali Kanon: Pali Proper Names
(mind, thought).
(Source): Dhamma Dana: Pali English Glossary‘mind’, ‘consciousness’, ’state of consciousness’, is a synonym of
mano and
viƱƱÄna (s. khandha and
Tab. 1).
Dhs. divides all phenomena into consciousness (citta), mental
concomitants (cetasika) and corporeality
(rūpa).
In adhicitta, ‘higher mentality’, it signifies the concentrated,
quietened mind, and is one of the 3 trainings (s.
sikkhÄ).
The concentration (or intensification) of consciousness is one of the 4 roads
to power (s. iddhipÄda).
— or —
viƱƱÄna (s. khandha),
citta (q.v.),
mano (q v ) -
Moment of °: citta-kkhana (q.v.).
Contemplation of
°: cittÄnupassanÄ: s. satipatthÄna -
Corporeality produced by °:
citta-ja-rÅ«pa, s. samutthÄna -
Abodes or supports of °: cf.
viƱƱÄnatthiti (q.v.)
Functions of °: viƱƱÄna-kicca (q.v.).
(Source): Pali Kanon: Manual of Buddhist Terms and DoctrinesTheravÄda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
See One Hundred and Tweny One Cittas
Citta means consciousness. It is the nature that is aware of its
object. No other dhamma or nature can know anything including
themselves. But citta can know everything possible including cittas.
Citta always leads other nama dhamma and rupa dhamma. A citta arises,
it passes away immediately after its arising. Another citta arises, and
again it falls away. Next arises and dies out immediately. This kind of
uninterruptedness is the manifestation of citta. There are immediate
causes for arising of citta. They are cittas themselves, nama dhamma and
rupa dhamma.
There are 89 cittas in total.
At another time, citta can be counted as 121 cittas in total.
This happens when 8 lokuttara cittas arise when in jhana. These are
called lokuttara jhana cittas. As there are 5 jhanas, then there are 40
lokuttara jhana cittas.
Together with lokiya cittas 40 and 81 will make 121 cittas in total.
When 89 cittas are analysed according to their jati or origin or parentage, there are four classes of citta. They are
12 + 21 + 36 + 20 = 89 cittas in total.
When cittas are viewed by bhumi or place or plane of existence, there are 4 classes of citta. They are
54 + 15 + 12 + 8 = 89 cittas in total.
When lokuttara cittas arise in parallel with jhana, there will be 121
cittas in total. Then, according to jati or origin or parentage, cittas
can be classified as
37 + 52 + 20 + 12 = 121 cittas in total.
According to bhumi or place or plane of existence, there are 4 classes of citta. They are
54 + 15 + 12 + 40 = 121 cittas in total.
(Source): Journey to Nibbana: Patthana DhamaCitta,
or consciousness, is the Dhamma which is the leader in knowing what
appears, such as seeing or hearing. Cittas have been classified as 89
types in all, or, in special cases, as 121 types.
Citta is an element, which experiences something, a reality which
experiences an object. It is the “chief”, the leader in knowing the
object which appears.
There is not only citta, which sees, citta that hears, citta which
smells, citta which tastes or citta which experiences tangible object,
there is also citta which thinks about many diverse subjects. The world
of each person is ruled by his citta.
What we call mind are in reality different fleeting moments of
consciousness succeeding one another very rapidly. Since “mind” has in
psychology a meaning different from “mind” according to the Buddhist
teaching, it is to be preferred to use the Pali term citta (pronounced:
chitta).
The mind is variable, it changes very rapidly. At one moment there is a
mind with attachment, at another moment a mind with generosity, at
another moment a mind with anger. At each moment there is a different
mind. Through the Buddhist teachings we learn that in reality the mind
is different from what we mean by the word “mind” in conventional
language.
(Source): Dhamma Study: Cetasikas
Citta
is derived from the PaIi word for thinking (cinteti). All cittas have
in common that they “think” of an object, but we have to take thinking
here in a very general sense, meaning, being conscious of an object, or
cognizing an object.
Cittas perform different functions. For examine, seeing is a function (kicca) of citta.
A citta cannot arise alone, it has to be accompanied by cetasikas.
The citta is the “leader”, while the cetasikas which share the same
object perform each their own task.
There is a great variety of cetasikas accompanying the different
cittas. Akusala cittas are accompanied by cetasikas which are
defilements, whereas kusala cittas are accompanied by cetasikas which
are good qualities. Apart from defilements and good qualities there are
also cetasikas which accompany cittas which are unwholesome, cittas
which are wholesome and cittas which are neither wholesome nor
unwholesome.
Abhidhamma (ą¤
ą¤ą¤æą¤§ą¤®ą„म) usually refers to the last section (piį¹aka)
of the Pali canon and includes schematic classifications of scholastic
literature dealing with TheravÄda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.
citta : (nt.) mind; thought; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.
(Source): BuddhaSasana: Concise Pali-English Dictionary
1) Citta, 2 (cp. Sk. caitra, the first month of the year:
MarchApril, orig. N. of the star Spica (in Virgo); see E. Plunket,
Ancient Calendars, etc., pp. 134 sq., 171 sq.) N. of the month Chaitra
PvA.135. Cp. Citra-mÄsa KhA 192. (Page 268)
2) Citta, 2 (nt.) (Sk. citta, orig. pp. of cinteti, cit, cp. yuttaāŗ yuƱjati, muttaāŗmuƱcati. On etym. from cit. see cinteti). Meaning:āthe heart (psychologically), i.e.
the centre & focus of manās emotional nature as well as that
intellectual element which inheres in & accompanies its
manifestations; i.e. thought. In this wise citta denotes both
the agent & that which is enacted (see kamma II. introd.), for in
Indian Psychology citta is the seat & organ of thought (cetasÄ
cinteti; cp. Gr. frήn, although on the whole it corresponds more to the
Homeric qumĻs). As in the verb (cinteti) there are two stems closely
allied and almost inseparable in meaning (see § III, ), viz. cit &
cet (citta & cetas); cp. ye should restrain, curb, subdue citta by
ceto, M.I, 120, 242 (cp. attanÄ codayāattÄnaį¹ Dhp 379 f.); cetasÄ cittaį¹ samannesati S.I, 194 (cp. cetasÄ cittaį¹ samannesati S.I, 194). In their general use there is no distinction to be made between the two (see § III,).
The meaning of citta is best understood when explaining it by
expressions familiar to us, as: with all my heart; heart and soul; I
have no heart to do it; blessed are the pure in heart; singleness of
heart (cp. ekagga); all of which emphasize the emotional & conative
side or āthoughtā more than its mental & rational side (for which
see manas & viƱƱÄį¹a). It may therefore be rendered by intention,
impulse, design; mood, disposition, state of mind, reaction to
impressions. It is only in later scholastic lgg. that we are justified
in applying the term āthoughtā in its technical sense. It needs to be
pointed out, as complementary to this view, that citta nearly always
occurs in the singular (=heart), & out of 150 cases in the NikÄyas
only 3 times in the plural (=thoughts). The substantiality of citta
(cetas) is also evident from its connection with kamma (heart as source
of action), kÄma & the senses in general. ā¹-āŗ On the whole subject
see Mrs. Rh. D. Buddh. Psych. Eth. introd. & Bud. Psy. ch. II.
3.a) Citta (adjective.) (to cetati; *(s)qait to shine, to be bright, cp. Sk. citra, Sk. P. ketu, Av. ciprÅ, Lat. caelum, Ags. hador, Ohg. heitar, see also citta2) variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), J.IV, 30 (geį¹įøuka); Dh.171 (rÄjaratha); Vv 479; Pv.II, 112 (aneka°); IV, 313 (pÅ«vÄ=madhurÄ PvA.251).
3.b) Citta (neuter.) painting Th.1, 674.āSn.50 (kÄmÄ=Nd2 240 nÄnÄvaį¹į¹Ä), 251 (gÄthÄ); J.V, 196 (geį¹įøuka), 241 VI, 218.
(Source): Sutta: The Pali Text Society’s Pali-English Dictionary Pali
is the language of the Tipiį¹aka, which is the sacred canon of TheravÄda
Buddhism and contains much of the Buddhaās speech. Closeley related to
Sanskrit, both languages are used interchangeably between religions.
Consciousness is the mind, which perceives the different aspects of objects
(Source): Wisdom Library: BuddhismFirst kind of Nama.
1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:
2. Citta is the chief mental phenomena of experience. So in seeing,
for example, the function of the moment of seeing (citta) is to see the
object. Citta is the chief experiencer.
1. Phandanaį¹ capalaį¹ cittaį¹,
dÅ«rakkhaį¹ dunnivÄrayaį¹
Ujuį¹ karoti medhÄvÄ«, usukÄroāva tejanaį¹.
2. VÄrijoāva thale khitto, okamokata ubbhato
Pariphandatimidaį¹ cittaį¹, mÄradheyyaį¹ pahÄtave.
Straighten the Fickle Mind
1. The flickering, fickle mind, difficult to guard, difficult to control ā the
wise person straightens it as a fletcher straightens an arrow.
2. Like a fish that is drawn from its watery abode and thrown upon land,
even so does this mind flutter. Hence should the realm of the passions be
shunned.
The Elder Meghiya
On his return from alms-round, Meghiya Thera saw a mango grove, and wished to spend the day there in meditation.
He requested permission from the Buddha, who asked him to wait for
another monk to come. Meghiya repeated his request a second and third
time, so the Buddha told him to do what he thought right.
He paid respects and departed for the mango grove. The whole day he
was assailed by unwholesome thoughts, and couldnāt gain concentration.
In the evening he came to see the Buddha who taught him about the
five things conducive to the maturing of insight: having a good friend,
restraint by the PÄį¹imokkha, suitable talk, energy, and wisdom.
Furthermore, one should contemplate the repulsive to dispel lust,
loving-kindness to dispel ill-will, mindfulness of breathing to overcome
distraction, and the perception of impermanence to establish the
perception of not-self and eradicate the conceit āI am.ā
Control the Mind Well
3. Dunniggahassa lahuno, yattha kÄmanipÄtino
Cittassa damatho sÄdhu, cittaį¹ dantaį¹ sukhÄvahaį¹.
3. The mind is hard to restrain, swift, it flies wherever it likes:
To control it is good. A controlled mind is conducive to happiness.
It is Hard to Stay with A Mind-reader
Some forest monks dwelt near the village of MÄtika. A devout woman,
receiving instruction from the monks, attained Non-returning and the
ability to read othersā thoughts.
Since she knew every thought of the monks, she provided whatever they
needed without even being asked. Before long the monks attained
Arahantship and returned to pay respects to the Buddha. On being asked,
they told him how well the lay woman had looked after their needs.
Hearing this, a certain monk asked permission to go there. From the moment he arrived, she provided everything he wanted.
The monk, fearing that evil thoughts might arise, soon left and told
the Buddha why he couldnāt remain there. The Buddha told him to return
and to restrain his wild mind. He did so, and soon gained Arahantship.
Guard the Mind Well
4. Sududdasaį¹ sunipuį¹aį¹. yatthakÄmanipÄtinaį¹
Cittaį¹ rakkhetha medhÄvÄ«, cittaį¹ guttaį¹ sukhÄvahaį¹.
4. The mind is very hard to perceive, extremely subtle, flits wherever it
lists. Let the wise person guard it; a guarded mind is conducive to
happiness.
A Discontented Monk
A devout lay follower became a monk. His preceptor was a master of Vinaya and his teacher was an expert in the Abhidhamma.
The newly ordained monk found the monkās life onerous due to the many
rules explained by his preceptor and the difficult studies given by his
teacher.
He lost faith and wanted to return to lay life. The Buddha asked him
if he could do one thing. He asked what that was. The Buddha advised him
just to guard his mind well.
Freedom From MÄra
5. DÅ«raį¹
gamaį¹ ekacaraį¹, asarÄ«raį¹ guhÄsayaį¹
Ye cittaį¹ saį¹yamessanti, mokkhanti mÄrabandhanÄ.
5. Faring far, wandering alone, bodiless, lying in a cave, is the mind.
Those who subdue it are freed from the bond of MÄra.
Elder Saį¹ gharakkhitaās Nephew
A young monk named Saį¹
gharakkhita soon gained Arahantship. His
sisterās son was named after him, and when he came of age, he also
became a monk.
When the nephew received two pieces of cloth, he presented the
biggest to his uncle, who repeatedly declined the offer. He felt so
rejected that he thought it would be better to disrobe.
While fanning his uncle, he thought that he would sell that piece of
cloth and buy a she-goat to earn some money. The goat would produce many
offspring.
Before long he would have enough money to get married and would have a
son. Then he would ride in a bullock-cart to pay a visit to his uncle
with his wife and child.
On the way his wife would accidentally drop his child under the wheel
of the cart, killing him. He would get angry and hit his wife with a
stick.
Day dreaming thus he struck his uncle with the fan.
Knowing all the thoughts that had passed through his nephewās mind,
the elder asked him why he was hitting an elderly monk just because he
could not hit his wife.
The nephew was so ashamed that he dropped the fan and ran away. The
novices seized him and brought him to the Buddha. The Buddha described
the fickle nature of the mind.
The Vigilant Have No Fear
6. Anavaį¹į¹hitacittassa, saddhammaį¹ avijÄnato
PariplavapasÄdassa, paĆ±Ć±Ä na paripÅ«rati.
7. Anavassutacittassa, ananvÄhatacetaso
PuƱƱapÄpapahÄ«į¹assa, natthi jÄgarato bhayaį¹.
6. He whose mind is not
steadfast, he who knows not the true doctrine, he whose confidence
wavers ā the wisdom of such a one will never be perfect.
7. He whose mind is not
soaked (by lust) he who is not affected (by hatred), he who has
transcended both good and evil ā for such a vigilant one there is no
fear.
The Mind-tossed Elder
After searching in the forest for his lost ox, a farmer approached
the monks hoping to get some food. The leftovers he received were so
delicious he became a monk thinking it would be an easy life. He soon
became fat and lazy.
Thinking it was too arduous to walk for alms every day, he disrobed
and resumed farming. He disrobed and re-entered the Saį¹
gha six times, so
the monks named him āCittahattha Thera ā Mind-tossed Elder.ā
On returning from the field, seeing his pregnant wife snoring, he
became disgusted with worldly life, and left the house for the seventh
time.
On the way to the monastery he contemplated impermanence and
suffering, and gained the fruit of Stream-entry. He implored the monks
to ordain him once more.
They refused at first, saying that his head was like a whetstone. Finally they relented, and he soon attained Arahantship.
When he stayed for a long time, the monks asked him why, and he told
them that he was now free from attachment. The monks told this to the
Buddha, who explained his state of mind before and after his realisation
of nibbÄna.
Fortify the Mind and Be Non-attached
8. KumbhÅ«pamaį¹ kÄyamimaį¹ viditvÄ,
nagarÅ«pamaį¹ cittamidaį¹ į¹hapetvÄ
Yodhetha mÄraį¹ paƱƱÄvudhena,
jitaƱca rakkhe anivesano siyÄ.
8. Realising that this
body is (as fragile) as a jar, establishing this mind (as firm) as a
(fortified) city he should attack MÄra with the weapon of wisdom. He
should guard his conquest and be without attachment.
The Benefits of Loving-kindness
Five hundred monks who were meditating in a forest were troubled by
the tree-deities, who were inconvenienced by their presence, so made all
manner of frightening sights and sounds to make the monks go away.
The monks sought the advice of the Buddha, who taught them the
Karanīya Metta Sutta, advising them to extend loving-kindness towards
all beings. They did so with the result that those deities protected
them.
Comparing the body to a water jar, the monks developed insight. The
Buddha read their thoughts, and projecting himself before them, he
confirmed what they had thought.
The Body Will Soon Be Cast Aside
9. Aciraį¹ vatāayaį¹ kÄyo, paį¹haviį¹ adhisessati
Chuddho apetaviƱƱÄį¹o, niratthaį¹ āva kaįø·iį¹
garaį¹.
9. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
The Elder Pūtigatta Tissa
A monk named Tissa became afflicted with bone cancer and boils that
oozed pus. Due to the bad odour he was known as PÅ«tigatta Tissa Thera ā
the elder with a stinking body. As the disease worsened, his fellow
monks stayed away from him and no one cared for him.
Knowing this, the Buddha came there, prepared scented water, had the
monks wash his robes, and himself bathed the elderās body with warm
water. Then he taught him the nature of the body.
The elder attained Arahantship, and passed away, attaining
parinibbÄna. The monks asked the Buddha what the elder had done in
previous lives to die in that way.
The Buddha explained that in a previous life he had made a living by selling birds:
He would break the wings and legs of any birds that were unsold at
the end of the day to prevent them escaping, and then sell them the next
day.
One day, when fragrant food had been prepared for him, he saw a monk
coming for alms, who was an Arahant. Wishing to atone for his evil
deeds, he offered the food to the monk, wishing to attain the fruit that
he had attained.
Due to injuring the birds, he died a painful death. Thanks to his
wish for Arahantship, he finally attained it and put an end to
suffering.
An Ill-Directed Mind Can Do Great Harm
10. Diso disaį¹ yaį¹ taį¹ kayirÄ, verÄ« vÄ pana verinaį¹
MicchÄpanihitaį¹ cittaį¹, pÄpiyo naį¹ tato kare.
10. Whatever (harm) a foe may do to a foe, or a hater to a hater,
An ill-directed mind can do one far greater (harm).
Nanda the Herdsman
A wealthy herdsman offered alms to the Buddha and the Saį¹ gha for seven days.
When the Buddha departed, he accompanied him for some distance, but
turned back when the Buddha told him to stop. As he returned he was
killed by a stray arrow.
The monks remarked that if the Buddha had not visited that place, the man would not have met with that fatal accident.
The Buddha replied that under no circumstances would he have escaped
death due to past evil kamma. The Buddha added that an ill-directed mind
could cause great harm.
A Well-directed Mind is of Great Benefit
11. Na taį¹ mÄtÄ pitÄ kayirÄ, aƱƱe vÄ pi ca ƱÄtakÄ
SammÄ panihitaį¹ cittaį¹, seyyaso naį¹ tato kare.
11. What neither mother, nor father, nor any other relative can do,
A well-directed mind does and thereby elevates one.
A Story of Sex Change
While going to bathe with a close friend, a millionaire with two sons
harboured a lustful thought on seeing the body of MahÄkassapa, who was
putting on his robe to enter Soreyya for alms.
He thought, āMay this elder be my wife, or may my wifeās body be like his.ā As that thought arose, he changed into a woman.
She was so embarrassed that she ran away and made her way to the
distant city of Takkasila. There she married and had two sons. Thus she
was mother of two, and father of two.
Some time later, the millionaireās close friend went to Takkasila on
business. Recognising him, the millionaire had him invited to his
mansion and after treating him to the usual hospitality, inquired about
his own parents. Then she revealed her former identity and confessed the
thought that had caused the sex change.
The friend advised the millionaire to ask the elder for forgiveness.
As MahÄkassapa was living nearby, she invited him for alms and asked for
forgiveness. As soon as MahÄkassapa forgave her, she changed back to a
man.
He took leave of the father of his sons in Takkasila, kissed his sons
goodbye, and became a monk. He was known as the Elder Soreyya.
Travelling with MahÄkassapa, Soreyya Thera arrived back at SÄvatthÄ«.
Hearing about his past, the people of the country asked him
repeatedly which two sons he had the most affection for. He replied
patiently that had more affection for those two sons of whom he was the
mother.
Soreyya went into solitude and soon attained Arahantship. Later, when
asked the same question again he replied that he no affection for
anyone.
The monks wondered whether this was true, and reported it to the
Buddha who confirmed that Soreyya was now free from affection. The
Buddha praised him and recited the verse saying that a well-directed
mind was of even greater benefit than a mother or a father.
Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata
When we come to see impermanence, unsatisfactoriness and not-self in ourselves, in this body and mind, in this world, then we’ll find that a kind of boredom will arise. This isn’t the everyday boredom that makes us feel like not wanting to know or see or say anything, or not wanting to have anything to do with anybody at all. That isn’t real boredom, it still has attachment, we still don’t understand. We still have feelings of envy and resentment and are still clinging to the things which cause us suffering.
The kind of boredom which the Buddha talked about is a condition without anger or lust. It arises out of seeing everything as impermanent. When pleasant feeling arises in our mind, we see that it isn’t lasting. This is the kind of boredom we have. We call it Nibbida or disenchantment. That means that it’s far from sensual craving and passion. We see nothing as being worthy of desire. Whether or not things accord with our likes and dislikes, it doesn’t matter to us, we don’t identify with them. We don’t give them any special value.
Practicing like this we don’t give things reason to cause us difficulty. We have seen suffering and have seen that identifying with moods can not give rise to any real happiness. It causes clinging to happiness and unhappiness and clinging to liking and disliking, which is in itself the cause of suffering. When we are still clinging like this we don’t have an even-minded attitude towards things. Some states of mind we like and others we dislike. If we are still liking and disliking, then both happiness and unhappiness are suffering. It’s this kind of attachment which causes suffering. The Buddha taught that whatever causes us suffering is in itself unsatisfactory.
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