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https://www.buddha-vacana.org/sutta/anguttara/06/an06-014.html


AN 6.14 (A iii 292)

Bhaddaka Sutta

— Auspicious —
[bhaddaka]

Sāriputta explains what makes the difference between a bhikkhu
whose death will be unauspicious and one whose death will be auspicious.



Note: info·bubbles on “underdotted” English words


Pāḷi



English




Tatra kho āyasmā sāriputto bhikkhū āmantesi:


On that occasion, āyasmā Sāriputta addressed the bhikkhus:


Āvuso, bhikkhavo ti.


Āvuso ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca:


Friends, bhikkhus.


Friend, answered the bhikkhus. Āyasmā Sāriputta said:

Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ
kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ
kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā?


The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. And how is
it, friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is not auspicious, to a demise that is not auspicious?


Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto;
bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto; niddārāmo hoti
niddārato niddārāmataṃ anuyutto; saṅgaṇikārāmo hoti saṅgaṇikarato
saṅgaṇikārāmataṃ anuyutto; saṃsaggārāmo hoti saṃsaggarato
saṃsaggārāmataṃ anuyutto; papañcārāmo hoti papañcarato papañcārāmataṃ
anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā
yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā
kālakiriyā. Ayaṃ vuccatāvuso: ‘bhikkhu sakkāyābhirato na pahāsi sakkāyaṃ
sammā dukkhassa antakiriyāya’.


Here, friends, a bhikkhu delights in activities, he is devoted to
activities, he is given to delight in activities; he delights in
talking, he is devoted to talking, he is given to delight in talking; he
delights in sleep, he is devoted to sleep, he is given to delight in
sleep; he delights in socialization, he is devoted to socialization, he
is given to delight in socialization; he delights in contact, he is
devoted to contact, he is given to delight in contact; he delights in papañca, he is devoted to papañca, he is given to delight in papañca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. This is
called, friends: ‘a bhikkhu who delights in personality, who does not
abandon personality to rightly make an end to dukkha’.


Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ
kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. Kathañcāvuso,
bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato
bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā?


The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is auspicious, to a demise that is auspicious. And how is it,
friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is auspicious, to a demise that is auspicious?


Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ
anuyutto; na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto; na
niddārāmo hoti na niddārato niddārāmataṃ anuyutto; na saṅgaṇikārāmo
hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto; na saṃsaggārāmo hoti
na saṃsaggarato na saṃsaggārāmataṃ anuyutto; na papañcārāmo hoti na
papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā
tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ
hoti, bhaddikā kālakiriyā. Ayaṃ vuccatāvuso: ‘bhikkhu nibbānābhirato
pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ ti.


Here, friends, a bhikkhu does not delight in activities, he is not
devoted to activities, he is not given to delight in activities; he does
not delight in talking, he is not devoted to talking, he is not given
to delight in talking; he does not delight in sleep, he is not devoted
to sleep, he is not given to delight in sleep; he does not delight in
socialization, he is not devoted to socialization, he is not given to
delight in socialization; he does not delight in contact, he is not
devoted to contact, he is not given to delight in contact; he does not
delight in papañca, he is not devoted to papañca, he is not given to delight in papañca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death that is auspicious, to a demise that is auspicious. This is called, friends: ‘a bhikkhu who does delights in Nibbāna, who abandons personality to rightly make an end to dukkha’.


Yo papañcamanuyutto, papañcābhirato mago;
Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.
Yo ca papañcaṃ hitvāna, nippapañcapade rato;
Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaran ti.


The fool, given to papañca, delighting in papañca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papañca, in non-papañca
Attains Nibbāna, the ultimate security from attachments.


https://www.buddha-vacana.org/sutta/majjhima/mn004.html


MN 4 (M i 16)

Bhayabherava Sutta

— Fear and Terror —
[bhaya-bherava]

What would it take to live in solitude in the wilderness, completely free from fear? The Buddha explains.



Note: info·bubbles on “underdotted” English words


Pāḷi




English





evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane
anāthapiṇḍikassa ārāme. atha kho jāṇussoṇi brāhmaṇo yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ
kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho
jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:


I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. Then Janussonin the brahman went to the Blessed One
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 the Blessed One:


“yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā
anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ
gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā; bhoto ca pana gotamassa
sā janatā diṭṭhānugatiṃ āpajjatī”ti.


“Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction
in Master Gotama: is Master Gotama their leader? Is Master Gotama their
helper? Is Master Gotama their inspirer? Do they take Master Gotama as
their example?”


“evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! ye te, brāhmaṇa, kulaputtā
mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ
pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā
janatā diṭṭhānugatiṃ āpajjatī”ti.


“Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example.”


“durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni
senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano
vanāni samādhiṃ alabhamānassa bhikkhuno”ti.


“But, Master Gotama, it’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.”


“evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! durabhisambhavāni hi kho,
brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ,
durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa
bhikkhuno”ti.


“Yes, brahman, so it is. It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.


“mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa
bodhisattasseva sato etadahosi: ‘durabhisambhavāni hi kho
araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ
ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti.


Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: ‘It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.’


tassa mayhaṃ brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni
paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni
paṭisevāmi; parisuddhakāyakammantohamasmi. ye hi vo ariyā
parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti
tesamahaṃ aññataro’ti. etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ
attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it’s the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings.
I am purified in my bodily activities. I am one of those noble ones who
are purified in their bodily activities when they resort to isolated
forest or wilderness dwellings.’ Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
aparisuddhavacīkammantā … pe … aparisuddhamanokammantā … pe …
aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti,
aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ
bhayabheravaṃ avhāyanti. na kho panāhaṃ aparisuddhājīvo
araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi.
ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni
paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ, brāhmaṇa, parisuddhājīvataṃ
attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives
who are unpurified in their verbal activities… unpurified in their
mental activities… unpurified in their livelihood resort to isolated
forest or wilderness dwellings, it’s the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings.
I am purified in my livelihood. I am one of those noble ones who are
purified in their livelihood when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni
paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni
paṭisevāmi; anabhijjhālūhamasmi. ye hi vo ariyā anabhijjhālū
araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ
aññataro’ti. etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno
bhiyyo pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures… I am not covetous…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni
paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te
bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni
paṭisevāmi; mettacittohamasmi. ye hi vo ariyā mettacittā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo
pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who have minds of ill will, with destructive attitudes… I have a mind of good will…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni
paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni
paṭisevāmi; vigatathīnamiddhohamasmi. ye hi vo ariyā vigatathīnamiddhā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo
pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are overcome by sloth & drowsiness… I am devoid of sloth & drowsiness…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni
paṭisevanti, uddhatāvūpasantacittasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ uddhato
avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vūpasantacittohamasmi. ye hi vo ariyā vūpasantacittā araññavanapatthāni
pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. etamahaṃ,
brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ
araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are restless & with an unstill mind… I have a still mind…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti,
kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ
bhayabheravaṃ avhāyanti. na kho panāhaṃ kaṅkhī vicikicchī
araññavanapatthāni pantāni senāsanāni paṭisevāmi;
tiṇṇavicikicchohamasmi. ye hi vo ariyā tiṇṇavicikicchā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo
pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are uncertain & doubting… I have gone beyond uncertainty…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni
paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni
paṭisevāmi; anattukkaṃsako aparavambhīhamasmi. ye hi vo ariyā
anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni
paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ
aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are given to praising themselves & disparaging others… I do not praise myself or disparage others…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti,
chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ
bhayabheravaṃ avhāyanti. na kho panāhaṃ chambhī bhīrukajātiko
araññavanapatthāni pantāni senāsanāni paṭisevāmi;
vigatalomahaṃsohamasmi. ye hi vo ariyā vigatalomahaṃsā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo
pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who tend toward panic & dread… I have gone beyond horripilation…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni
paṭisevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni
paṭisevāmi; appicchohamasmi. ye hi vo ariyā appicchā araññavanapatthāni
pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ,
brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are desirous of gains, offerings, & fame… I have few wants…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti,
kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ
bhayabheravaṃ avhāyanti. na kho panāhaṃ kusīto hīnavīriyo
araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi.
ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni
paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ, brāhmaṇa, āraddhavīriyataṃ
attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are lazy & lacking in persistence… My persistence is aroused…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni
paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
upaṭṭhitassatihamasmi. ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni
pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ,
brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ
araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are muddled in their mindfulness & unalert… I have mindfulness established…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni
paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto
samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. na kho panāhaṃ
asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni
paṭisevāmi; samādhisampannohamasmi. ye hi vo ariyā samādhisampannā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.
etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo
pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unconcentrated, with straying minds… I am consummate in concentration…’…


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā
duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti,
duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ
bhayabheravaṃ avhāyanti. na kho panāhaṃ duppañño eḷamūgo
araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi.
ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni
paṭisevanti tesamahaṃ aññataro’ti. etamahaṃ, brāhmaṇa, paññāsampadaṃ
attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are of weak discernment, drooling idiots, resort to isolated forest or wilderness dwellings, it’s the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it’s not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.


“tassa mayhaṃ, brāhmaṇa, etadahosi: ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā
abhilakkhitā — cātuddasī pañcadasī aṭṭhamī ca pakkhassa — tathārūpāsu
rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni
salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ
bhayabheravaṃ passeyyan’ti. so kho ahaṃ, brāhmaṇa, aparena samayena yā
tā rattiyo abhiññātā abhilakkhitā — cātuddasī pañcadasī aṭṭhamī ca
pakkhassa — tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni
rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu
viharāmi. tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā
kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ ereti; tassa mayhaṃ brāhmaṇa
etadahosi: ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti.


“The thought occurred to me: ‘What if — on recognized, designated nights
such as the eighth, fourteenth, & fifteenth of the lunar fortnight —
I were to stay in the sort of places
that are awe-inspiring and make your hair stand on end, such as
park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to
see that fear & terror.’ So at a later time — on recognized,
designated nights such as the eighth, fourteenth, & fifteenth of the
lunar fortnight — I stayed in the sort of places that are awe-inspiring
and make your hair stand on end, such as park-shrines, forest-shrines,
& tree-shrines. And while I was staying there a wild animal would
come, or a peacock would make a twig fall, or wind would rustle the
fallen leaves. The thought would occur to me: ‘Is this that fear &
terror coming?’ Then the thought occurred to me: ‘Why do I just keep
waiting for fear?


tassa mayhaṃ, brāhmaṇa, etadahosi: ‘kiṃ nu kho ahaṃ aññadatthu
bhayapaṭikaṅkhī viharāmi? yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ
bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ
paṭivineyyan’ti. tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ
āgacchati. so kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na
nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. tassa mayhaṃ,
brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. so kho ahaṃ, brāhmaṇa,
neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. yāva ṭhitova taṃ
bhayabheravaṃ paṭivinemi. tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ
bhayabheravaṃ āgacchati. so kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na
tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi.
tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. so kho
ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva
nipannova taṃ bhayabheravaṃ paṭivinemi.


Then the thought occurred to me: ‘What if I, in whatever state I’m in
when fear & terror come to me, were to subdue that fear & terror
in that very state?’ So when fear & terror came to me while I was
walking back & forth, I would not stand or sit or lie down. I would
keep walking back & forth until I had subdued that fear &
terror. When fear & terror came to me while I was standing, I would
not walk or sit or lie down. I would keep standing until I had subdued
that fear & terror. When fear & terror came to me while I was
sitting, I would not lie down or stand up or walk. I would keep sitting
until I had subdued that fear & terror. When fear & terror came
to me while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.


“santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti
sañjānanti, divāyeva samānaṃ rattīti sañjānanti. idamahaṃ tesaṃ
samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. ahaṃ kho pana, brāhmaṇa,
rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi.
yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya: ‘asammohadhammo satto
loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya:
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.


“There are some brahmans & contemplatives, brahman, who have the perception of ‘day’ when it is night, and of ‘night’ when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception
of ‘day’ when it is day, and of ‘night’ when it is night. If anyone,
when speaking rightly, were to say, ‘A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,’ he would rightly be speaking of me.


Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati
asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho
ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ
savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja
vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno
sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako
satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca
pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
vihāsiṃ.

Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities, I
entered & remained in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation.
With
the stilling of directed thoughts & evaluations, I entered &
remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation —
internal assurance.
With
the fading of rapture I remained in equanimity, mindful & alert,
and physically sensitive of pleasure. I entered & remained in the
third jhana, of which the noble ones declare, ‘Equanimous & mindful,
he has a pleasant abiding.’
With
the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — I entered & remained in
the fourth jhana: purity of equanimity & mindfulness, neither
pleasure nor pain.



So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese
mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ
abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ
ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo
dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo
paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi
saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe:
‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro
evaṃ-sukha-dukkha-ppaṭisaṃvedī evam-āyupariyanto, so tato cuto amutra
udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro
evaṃ-sukha-dukkha-ppaṭisaṃvedī evam-āyupariyanto, so tato cuto
idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ
anussarāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of recollecting my past
lives. I recollected my manifold past lives, i.e., one birth, two
births, five births, ten births, fifty births, a hundred births, a
thousand births, a hundred thousand births, many eons of cosmic
contraction, many eons of cosmic expansion, many eons of cosmic
contraction & expansion: ‘There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose here.’ Thus I remembered my manifold past lives in
their modes & details.


Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ
appamattassa ātāpino pahitattassa viharato.


This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese
mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ
abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte
passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate
duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā
kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena
samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā;
te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā
vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ
anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā
paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā
visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne
paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the passing away
& reappearance of beings. I saw, by means of the divine eye,
purified & surpassing the human, beings passing away &
re-appearing, and I discerned how they are inferior & superior,
beautiful & ugly, fortunate & unfortunate in accordance with
their kamma: ‘These beings, who were endowed with bad conduct of body,
speech & mind, who reviled noble ones, held wrong views and
undertook actions under the influence of wrong views, with the break-up
of the body, after death, have re-appeared in the plane of deprivation,
the bad destination, the lower realms, in hell. But these beings, who
were endowed with good conduct of body, speech, & mind, who did not
revile noble ones, who held right views and undertook actions under the
influence of right views, with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly world.’ Thus,
by means of the divine eye, purified & surpassing the human, I saw
beings passing away & re-appearing, and I discerned how they are
inferior & superior, beautiful & ugly, fortunate &
unfortunate in accordance with their kamma.


Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ
appamattassa ātāpino pahitattassa viharato.


This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese
mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ
abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ
dukkha·samudayo’ti yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkha·nirodho’ti
yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ti
yathā·bhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ
āsavasamudayo’ti yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti
yathā·bhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti
yathā·bhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi
cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ
vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ
brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the ending of the
mental fermentations. I discerned, as it had come to be, that ‘This is
stress’. I discerned, as it had come to be, that ‘This is the
origination of stress’. I discerned, as it had come to be, that ‘This is
the cessation of stress’. I discerned, as it had come to be, that ‘This
is the way leading to the cessation of stress’.I discerned, as it had
come to be, that ‘These are fermentations’. I discerned, as it had come
to be, that ‘This is the origination of fermentations’. I discerned, as
it had come to be, that ‘This is the cessation of fermentations’. I
discerned, as it had come to be, that ‘This is the way leading to the
cessation of fermentations’. My heart, thus knowing, thus seeing, was
released from the fermentation of sensuality, released from the
fermentation of becoming, released from the fermentation of ignorance.
With release, there was the knowledge, ‘Released.’ I discerned that
‘Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world’.


Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ
appamattassa ātāpino pahitattassa viharato.


This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


“siyā kho pana te, brāhmaṇa, evamassa: ‘ajjāpi nūna samaṇo gotamo
avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni
senāsanāni paṭisevatī’ti. na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. dve
kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni
senāsanāni paṭisevāmi: attano ca diṭṭhadhammasukhavihāraṃ sampassamāno,
pacchimañca janataṃ anukampamāno”ti.


“Now, brahman, if the thought should occur to you, ‘Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,’ it should not be seen in that way. It’s through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations.”


“anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā, yathā taṃ
arahatā sammāsambuddhena. abhikkantaṃ, bho gotama! abhikkantaṃ, bho
gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ
vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ
dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena
anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ
gacchāmi dhammañca bhikkhusaṅghañca. upāsakaṃ maṃ bhavaṃ gotamo dhāretu
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.


“How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened!
Magnificent, Master Gotama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with
eyes could see forms, in the same way has Master Gotama — 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 Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”


https://www.buddha-vacana.org/sutta/samyutta/maha/sn49-024.html


SN 49.24 (S v 240)

Bīja Sutta


— A seed —
[bīja]


A beautiful simile that illustrates how fundamental virtue is for the practice of the four right strivings.




Note: info·bubbles on “underdotted” English words



Pāḷi



English




Seyyathāpi, bhikkhave, ye kecime bīja·gāma·bhūta·gāmā vuḍḍhiṃ virūḷhiṃ
vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya
evam·ete bīja·gāma·bhūta·gāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti;
evam·eva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro
samma·p·padhāne bhāveti, cattāro samma·p·padhāne bahulī·karoti.


Just as, bhikkhus, whatever seeds and plants come to development, growth
and maturity, it is supported by earth and grounded in earth that all
these seeds and plants come to development, growth and maturity; in the
same way, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.


Kathañ·ca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro
samma·p·padhāne bhāveti, cattāro samma·p·padhāne bahulī·karoti? Idha,
bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati
vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ
dhammānaṃ ṭhitiyā asammosāya bhiyyo·bhāvāya vepullāya bhāvanāya
pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati.


And how, bhikkhus, does a bhikkhu supported by virtue and grounded in virtue develop the four right strivings, practice assiduously the four right strivings? Here, bhikkhus, a bhikkhu generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states,
for their non-confusion, for their increase, their maturity, their
development and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives.


Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro
samma·p·padhāne bhāveti, cattāro samma·p·padhāne bahulī·karotī ti.


Thus, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.

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