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306 LESSON 23 06 2011 Dhammaññu Sutta: One With a Sense of Dhamma FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
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306  LESSON 23  06 2011 Dhammaññu Sutta: One With a Sense of Dhamma FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS
letter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through
http://sarvajan.ambedkar.org



Dhammaññu Sutta: One With a Sense of Dhamma

A monk endowed with these seven qualities is
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
an unexcelled field of merit for the world. Which seven? There is the case
where a monk is one with a sense of Dhamma, a sense of meaning, a sense of
himself, a sense of moderation, a sense of time, a sense of social gatherings,
& a sense of distinctions among individuals.

“And how is a monk one with a sense of Dhamma? There is the case
where a monk knows the Dhamma: dialogues, narratives of mixed prose and verse,
explanations, verses, spontaneous exclamations, quotations, birth stories,
amazing events, question & answer sessions.[1]

If he didn’t know the Dhamma — dialogues, narratives of mixed prose and verse,
explanations, verses, spontaneous exclamations, quotations, birth stories,
amazing events, question & answer sessions — he wouldn’t be said to be one
with a sense of Dhamma. So it’s because he does know the Dhamma — dialogues…
question & answer sessions — that he is said to be one with a sense of Dhamma.
This is one with a sense of Dhamma.

“And how is a monk one with a sense of meaning? There is the case
where a monk knows the meaning of this & that statement — ‘This is the
meaning of that statement; that is the meaning of this.’ If he didn’t know the
meaning of this & that statement — ‘This is the meaning of that statement;
that is the meaning of this’ — he wouldn’t be said to be one with a sense of
meaning. So it’s because he does know the meaning of this & that statement
— ‘This is the meaning of that statement; that is the meaning of this’ — that
he is said to be one with a sense of meaning. This is one with a sense of
Dhamma & a sense of meaning.

“And how is a monk one with a sense of himself? There is the case
where a monk knows himself: ‘This is how far I have come in conviction, virtue,
learning, liberality, discernment, quick-wittedness.’ If he didn’t know himself
— ‘This is how far I have come in conviction, virtue, learning, liberality,
discernment, quick-wittedness’ — he wouldn’t be said to be one with a sense of
himself. So it’s because he does know himself — ‘This is how far I have come in
conviction, virtue, learning, liberality, discernment, quick-wittedness’ — that
he is said to be one with a sense of himself. This is one with a sense of
Dhamma, a sense of meaning, & a sense of himself.

“And how is a monk one with a sense of moderation?
There is the case where a monk knows moderation in accepting robes, almsfood,
lodgings, & medicinal requisites for curing the sick. If he didn’t know moderation
in accepting robes, almsfood, lodgings, & medicinal requisites for curing
the sick, he wouldn’t be said to be one with a sense of moderation. So it’s
because he does know moderation in accepting robes, almsfood, lodgings, &
medicinal requisites for curing the sick, that he is said to be one with a
sense of moderation. This is one with a sense of Dhamma, a sense of meaning, a
sense of himself, & a sense of moderation.

“And how is a monk one with a sense of time? There is the case
where a monk knows the time: ‘This is the time for recitation; this, the time
for questioning; this, the time for making an effort [in meditation]; this, the
time for seclusion.’ If he didn’t know the time — ‘This is the time for
recitation; this, the time for questioning; this, the time for making an
effort; this, the time for seclusion’ — he wouldn’t be said to be one with a
sense of time. So it’s because he does know the time — ‘This is the time for
recitation; this, the time for questioning; this, the time for making an effort;
this, the time for seclusion’ — that he is said to be one with a sense of time.
This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a
sense of moderation, & a sense of time.

“And how is a monk one with a sense of social
gatherings
? There is the case where a monk knows his social gathering:
‘This is a social gathering of noble warriors; this, a social gathering of
priests; this, a social gathering of householders; this, a social gathering of
contemplatives; here one should approach them in this way, stand in this way,
act in this way, sit in this way, speak in this way, stay silent in this way.’
If he didn’t know his social gathering — ‘This is a social gathering of noble
warriors; this, a social gathering of priests; this, a social gathering of
householders; this, a social gathering of contemplatives; here one should
approach them in this way, stand in this way, act in this way, sit in this way,
speak in this way, stay silent in this way’ — he wouldn’t be said to be one
with a sense of social gatherings. So it’s because he does know his social
gathering — ‘This is a social gathering of noble warriors; this, a social
gathering of priests; this, a social gathering of householders; this, a social
gathering of contemplatives; here one should approach them in this way, stand
in this way, act in this way, sit in this way, speak in this way, stay silent
in this way’ — that he is said to be one with a sense of social gatherings.
This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a
sense of moderation, a sense of time, & a sense of social gatherings.

“And how is a monk one with a sense of distinctions among
individuals? There is the case where people are known to a monk in terms of two
categories.

“Of two people — one who wants to see noble ones and one who
doesn’t — the one who doesn’t want to see noble ones is to be criticized for
that reason, the one who does want to see noble ones is, for that reason, to be
praised.

“Of two people who want to see noble ones — one who wants to hear
the true Dhamma and one who doesn’t — the one who doesn’t want to hear the true
Dhamma is to be criticized for that reason, the one who does want to hear the
true Dhamma is, for that reason, to be praised.

“Of two people who want to hear the true Dhamma — one who listens
with an attentive ear and one who listens without an attentive ear — the one
who listens without an attentive ear is to be criticized for that reason, the
one who listens with an attentive ear is, for that reason, to be praised.

“Of two people who listen with an attentive ear — one who, having
listened to the Dhamma, remembers it, and one who doesn’t — the one who, having
listened to the Dhamma, doesn’t remember it is to be criticized for that
reason, the one who, having listened to the Dhamma, does remember the Dhamma
is, for that reason, to be praised.

“Of two people who, having listened to the Dhamma, remember it —
one who explores the meaning of the Dhamma he has remembered and one who
doesn’t — the one who doesn’t explore the meaning of the Dhamma he has
remembered is to be criticized for that reason, the one who does explore the
meaning of the Dhamma he has remembered is, for that reason, to be praised.

“Of two people who explore the meaning of the Dhamma they have remembered
— one who practices the Dhamma in line with the Dhamma, having a sense of
Dhamma, having a sense of meaning, and one who doesn’t — the one who doesn’t
practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a
sense of meaning, is to be criticized for that reason, the one who does
practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a
sense of meaning is, for that reason, to be praised.

Of two people who practice the Dhamma in line
with the Dhamma, having a sense of Dhamma, having a sense of meaning — one who
practices for both his own benefit and that of others, and one who practices
for his own benefit but not that of others — the one who practices for his own
benefit but not that of others is to be criticized for that reason, the one who
practices for both his own benefit and that of others is, for that reason, to
be praised.

“This is how people are known to a monk in terms of two categories.
And this is how a monk is one with a sense of distinctions among individuals.

“A monk endowed with these seven qualities is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled
field of merit for the world.”




Khmer Buddhist

Jagatheesan Chandrasekharan


MAY YOU BE EVER HAPPY, WELL AND SECURE MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MA YYOU ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND 
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING

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