OtkriÄe ProbuÄenog sa Univerzumom svjesnosti (DAOAU)
DOBRO PROÄISTI UM
rekao je Buda uz pojanje, muziku i pjesme
SN 35,53 (S iv 30) AvijjÄpahÄna Sutta - NapuÅĄtanje neznanja - [avijjÄ + pahÄna]
Vrlo jednostavan Budin govor, ali vrlo dubok, o tome ÅĄta treba znati i vidjeti kako napustiti neznanje i proizvesti znanje.
Jednom
prilikom, BhagavÄ je stanovao u blizini SÄvatthÄĢja, u Jetinom gaju,
parku AnÄthapiášá¸ika. {N} U tom trenutku, odreÄeni monah priÅĄao je
BhagavÄ-i; priÅĄavÅĄi i odavÅĄi mu poÄast Bhagavi, sjeo je s jedne strane.
SjedeÄi na jednoj strani, monah je rekao BhagavÄu:
- ZnajuÄi kako, videÄi kako, Bhante, avijjÄ jenjava i nastaje vijjÄ?
-
Poznavanjem i uvidom u nestalnost oka, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. Poznavanjem i sagledavanjem nestalnosti (vidljivih)
oblika, bhikkhu, avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti oka-viÃąÃąÄáša, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem trajnosti kontakta oÄima, bhikkhu, avijjÄ
se smiruje i nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto
nastane kao posljedica dodira oÄima, bilo da se doÅživljava kao sukha,
dukkha ili adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
Poznavanjem
i uviÄanjem nestalnosti uha, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem nestalnosti zvukova, bhikkhu, avijjÄ se
smiruje i nastaje vijjÄ. Poznavanjem i uviÄanjem nestalnosti
uha-viÃąÃąÄáše, bhikkhu, avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti kontakta sa uÅĄima, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto nastane kao
posljedica dodira sa uhom, bilo da se doÅživljava kao sukha, dukkha ili
adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
Poznavanjem
i uviÄanjem nestalnosti nosa, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem nestalnosti mirisa, bhikkhu, avijjÄ se
smiruje i nastaje vijjÄ. Poznavanjem i uviÄanjem nestalnosti
nosa-viÃąÃąÄáše, bhikkhu, avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti kontakta s nosom, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto nastane kao
posljedica kontakta s nosom, bilo da se doÅživljava kao sukha, dukkha ili
adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
Poznavanjem
i uviÄanjem nestalnosti jezika, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem nestalnosti ukusa, bhikkhu, avijjÄ se
smiruje i nastaje vijjÄ. Poznavanjem i uviÄanjem nestalnosti
jezika-viÃąÃąÄáša, bhikkhu, avijjÄ jenjava i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti dodira jezika, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto nastaje kao
posljedica dodira s jezikom, bilo da se doÅživljava kao sukha, dukkha ili
adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
Poznavanjem
i uviÄanjem nestalnosti tijela, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem nestalnosti tjelesnih pojava, bhikkhu,
avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i uviÄanjem nestalnosti
tijela-viÃąÃąÄáša, bhikkhu, avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti kontakta s tijelom, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto nastaje kao
posljedica kontakta s tijelom, bilo da se doÅživljava kao sukha, dukkha
ili adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
Poznavanjem
i uviÄanjem nestalnosti uma, bhikkhu, avijjÄ se smiruje i nastaje
vijjÄ. Poznavanjem i uviÄanjem nestalnosti dhammi, bhikkhu, avijjÄ se
smiruje i nastaje vijjÄ. Poznavanjem i uviÄanjem nestalnosti
uma-viÃąÃąÄáše, bhikkhu, avijjÄ se smiruje i nastaje vijjÄ. Poznavanjem i
uviÄanjem nestalnosti umskog kontakta, bhikkhu, avijjÄ se smiruje i
nastaje vijjÄ. ZnajuÄi i videÄi i nestalnost svega ÅĄto nastaje kao
posljedica kontakta uma, bilo da se doÅživljava kao sukha, dukkha ili
adukkham ¡ asukha, avijjÄ popuÅĄta i nastaje vijjÄ.
ZnajuÄi tako, bhikkhu, videÄi tako, avijjÄ se smiruje i nastaje vijjÄ.
SANGHAKAYA FOUNDATION
Mahasamay Sutta/ā¤Žā¤šā¤žā¤¸ā¤Žā¤¯ ā¤¸āĨā¤¤āĨā¤¤ ā¤ĒāĨā¤°ā¤ĩā¤ā¤¨@(Part9)@Sanghakaya Times#AtDineshsir
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This
discourse is an interesting example of the folklore of the Pali canon.
It shows that the tendency of Asian popular Buddhism to regard the
Buddha as a protective figure, and not just as a teacher, has its roots
in the earliest part of the tradition. Metrical analysis indicates that
the long “tribute” section of this discourse is very old, while the
verses in the introductory section â which is also found in the Samyutta
Nikaya â are later in form. This fits with a more subjective judgment:
that the tribute was an earlier composition â in the honorific style of
the ancient court bards â to which the introduction was added later.
This judgment is based on the fact that the two sections do not quite
fit each other. The introduction to the tribute indicates that the
reciter of the tribute is the Buddha himself, whereas the narration in
the tribute indicates otherwise.
At
any rate, this discourse is the closest thing in the Pali canon to a
“who’s who” of the deva worlds, and should provide useful material for
anyone interested in the cosmology of early Buddhism.
The
Commentary reports the belief that the devas enjoy hearing this
discourse chanted in Pali. Until recently it was part of many monks’
standard memorized repertoire, to be chanted at weddings and the
dedication of new buildings. Even today, as many of the traditions of
memorization in Asia seem to be falling by the wayside, there are a few
monks and laypeople who chant this discourse regularly.
I
have heard that on one occasion the Blessed One was dwelling among the
Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha
of approximately five hundred bhikkhus, all of them arahants. And most
of the devatas from ten world-systems had gathered in order to see the
Blessed One and the Bhikkhu Sangha. Then the thought occurred to four
devatas of the ranks from the Pure Abodes: “The Blessed One is dwelling
among the Sakyans at Kapilavatthu in the Great Wood, together with a
large Sangha of about five hundred bhikkhus, all of them arahants. And
most of the devatas from ten world-systems have gathered in order to see
the Blessed One and the Bhikkhu Sangha. Let us also approach the
Blessed One and, on arrival, let us each speak a verse in his presence.”
Then,
just as a strong man might extend his flexed arm or flex his extended
arm, those devatas disappeared from among the devas of the Pure Abodes
and reappeared before the Blessed One. Having paid homage to the Blessed
One, they stood to one side. As they were standing there, one devata
recited this verse in the Blessed One’s presence:
A great meeting in the woods: The deva hosts have assembled. We have come to this Dhamma meeting To see the invincible Sangha.
Then another devata recited this verse in the Blessed One’s presence:
The
bhikkhus there are concentrated, Have straightened their own minds.
Like a charioteer holding the reins, The wise ones guard their
faculties.
Then another devata recited this verse in the Blessed One’s presence:
Having
cut through barrenness, cut the cross-bar, Having uprooted Indra’s
pillar, unstirred, They wander about pure, unstained, Young nagas well
tamed by the One with Vision.
Then another devata recited this verse in the Blessed One’s presence:
Those
who have gone to the Buddha for refuge Will not go to the plane of woe.
On discarding the human body, They will fill the hosts of the devas.
Then
the Blessed One addressed the monks: “Monks, most of the devatas from
ten world-systems have gathered in order to see the Tathagata and the
Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly
Self-awakened, at most had their devata-gathering like mine at the
present. Those who, in the future, will be Pure Ones, Rightly
Self-awakened, will at most have their devata-gathering like mine at the
present. I will detail for you the names of the deva hosts. I will
describe to you the names of the deva hosts. I will teach you the names
of the deva hosts. Listen and pay close attention. I will speak.”
“As you say, lord,” the monks replied. The Blessed One said:
I
recite a verse of tribute. Those who live where spirits dwell, who live
in mountain caves, resolute, concentrated, many, like hidden lions, who
have overcome horripilation, white-hearted, pure, serene, and
undisturbed: Knowing that more than 500 of them had come to the forest
of Kapilavatthu, the Teacher then said to them, disciples delighting in
his instruction, “The deva hosts have approached. Detect them, monks!”
Listening to the Awakened One’s instruction, they made an ardent effort.
Knowledge appeared to them, vision of non-human beings. Some saw 100,
some 1,000, some 70,000, some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas filling every direction.
Realizing all this, the One-with-Vision felt moved to speak. The Teacher
then said to them, disciples delighting in his instruction, “The deva
hosts have approached. Detect them, monks, as I describe the