3-10-2021
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Mindful swimming 🏊♂️ Lavender CMJC Awake as Hunger is the worst kind of illness - Awakened One
encouraging all people to Grow Vegetables🥦 🫑 🥒 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 to Lead Happy 😃 Life to Attain Eternal Bliss.
https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-079.html
SN 22.79 (S iii 86)
Khajjanīya Sutta
{excerpt}
— Consumed —
[khajjati]
This sutta provides a succinct definition of the five khandhas.
Note: info·bubbles on every Pali word
And why, bhikkhus, do you call it ‘Rūpa’? ‘It is oppressed’,{1} bhikkhus, that is why it is called ‘Rūpa’. Oppressed by what? Oppressed by cold, oppressed by heat, oppressed by hunger, oppressed by thirst, oppressed by the contact with gadflies, mosquitoes, wind, sun and creeping things. ‘It is oppressed’, bhikkhus, that is why it is called ‘Rūpa’.
And why, bhikkhus, do you call it ‘Vedanā’? ‘It feels’, bhikkhus, that is why it is called ‘Vedanā’. And what does it feel? It feels sukha, it feels dukkha, it feels adukkham-asukha. ‘It feels’, bhikkhus, that is why it is called ‘Vedanā’.
And why, bhikkhus do you call it ‘Saññā’? ‘It recognizes’, bhikkhus, that is why it is called ‘Saññā’. And what does it recognize? It recognizes blue, it recognizes yellow, it recognizes red, it recognizes white. ‘It recognizes’, bhikkhus, that is why it is called ‘Saññā’.
And why, bhikkhus, do you call them ‘Saṅkhāras’? ‘They fabricate fabricated things’, bhikkhus, that is why they are called ‘Saṅkhāras’. And which fabricated things do they fabricate? They fabricate Rūpa as a fabricated thing for the state of having form,{3} they fabricate Vedanā as a fabricated thing for the state of being sensitive, they fabricate Saññā as a fabricated thing for state of being perceptive, they fabricate Saṅkhāras as fabricated things for the state of being fabricated, they fabricate Viññāṇa as a fabricated thing for the state of being conscious. ‘They fabricate fabricated things’, bhikkhus, that is why they are called ‘Saṅkhāras’.
And why, bhikkhus do you call it ‘Viññāṇa’? ‘It cognizes’, bhikkhus, that is why it is called ‘Viññāṇa’. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, it cognizes bland.{2} ‘It cognizes’, bhikkhus, that is why it is called ‘Viññāṇa’.
https://www.buddha-vacana.org/sutta/samyutta/maha/sn46-032.html
SN 46.32 (S v 91)
Kusala Sutta
— Advantageous —
All that is advantageous unite in one thing.
Note: info·bubbles on every Pali word
Pāḷi
English
Whatever things, bhikkhus, which are advantageous, conducive to what is advantageous, siding with what is advantageous, all of them are rooted in fruitful considerations, unite in fruitful considerations, and fruitful considerations are chief among them. For a bhikkhu endowed with these fruitful considerations, bhikkhus, it is to be expected that he will develop the seven factors of awakening, that he will increase the seven factors of awakening.
And how, bhikkhus, does a bhikkhu endowed with fruitful considerations develop the seven factors of awakening, increase the seven factors of awakening? Here, bhikkhus, a bhikkhu develops mindfulness as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops investigation of the Dhamma as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops energy as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops exaltation as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops serenity as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops concentration as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment; he develops equanimity as a factor of awakening that is founded on detachment, founded on dispassion, founded on cessation, resulting in relinquishment. It is in this way, bhikkhus, that a bhikkhu endowed with fruitful considerations develops the seven factors of awakening, increases the seven factors of awakening.
https://www.buddha-vacana.org/sutta/anguttara/08/an08-025.html
AN 8.25 (A iv 220)
Mahānāma Sutta
{excerpt}
— Questions of Mahānāma —
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Note: info·bubbles on every Pali word
Pāḷi
English
– In what respect, bhante, is one an upāsaka?
– To the extent, Mahānāma, that one has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha; to that extent, Mahānāma, one is an upāsaka.
– Then, bhante, in what respect is an upāsaka virtuous?
– To the extent, Mahānāma, that an upāsaka abstains from pāṇ’ātipātā, abstains from adinnādānā, abstains from kāmesu-micchā-cārā, abstains from musā-vādā, and abstains from surā-meraya-majja-pamāda’ṭ’ṭhānā, to that extent, Mahānāma, an upāsaka is virtuous.
http://www.buddhanet.net/dhammapada/d_affect.htm
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Verse 209. Admiration of Self-Seekers
One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.
Explanation: Being devoted to what is wrong, not being devoted to what is right, abandoning one’s welfare, one goes after pleasures of the senses. Having done so, one envies those who develop themselves.
Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful
Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.
Explanation: Never associate with those whom you like, as well as with those whom you dislike. It is painful to part company from those whom you like. It is equally painful to be with those you dislike.
Verse 211. Not Bound By Ties Of Defilements
Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.
Explanation: Therefore, one must not have endearments; because separation is painful. For those who are free of bonds there are no endearments or non-endearments.
Verse 212. The Outcome Of Endearment
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment fear arises. For one free of endearment, there is no sorrow. Therefore, how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection fear arises. To one free of affection there is no sorrow. Therefore, how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear arises. To one free of passion there is no sorrow, In such a person how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises. To one free of desire there is no sorrow. For such a person how can there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear arises. To one free of craving there is no sorrow. For such a person how can there be fear?
Verse 217. Beloved Of The Masses
Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.
Explanation: He is endowed with discipline and insight. He is firmly established on the laws of righteousness. He speaks the truth. He looks after his worldly and spiritual responsibilities. The masses adore that kind of person.
Verse 218. The Person With Higher Urges
One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.
Explanation: In that person a deep yearning for the undefined - for Nibbana - has arisen. He has already touched it mentally. He is called a swimmer against the current - an upstream-bound person. He has already started the process towards Nibbana.
Verse 219. The Fruits Of Good Action
One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.
Explanation: When a person, who has lived away from home for a long while, returns home safely, his friends, relations and well-wishers welcome him back.
Verse 220. Good Actions Lead To Good Results
In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.
Explanation: In the same way, when those who have done meritorious deeds in this world go to the next world, their meritorious actions welcome them, like relatives welcoming back relatives returning from a long journey.
http://www.buddhanet.net/dhammapada/d_anger.htm
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Verse 221. He Who Is Not Assaulted By Sorrow
Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.
Explanation: Abandon anger. Give up pride fully. Get rid of all clingings. To that person, who is not attracted to name and form, and is free of appendages, no suffering befalls.
Verse 222. The Efficient Charioteer
Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.
Explanation: That person who is capable of curbing sudden anger is like the expert charioteer who restrains a chariot rushing out of control. That person I describe as a true charioteer. The other charioteer is a mere holder of the reins.
Verse 223. Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Explanation: Let anger be conquered by love. Let bad be conquered by good. Let miserliness be overcome be generosity. Let the liar by conquered by the truth.
Verse 224. Three Factors Leading To Heaven
Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.
Explanation: Speak the truth. Do not get angry. When asked, give even a little. These three factors will ensure that you will reach the deities.
Verse 225. Those Harmless One Reach The Deathless
Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.
Explanation: Those harmless sages, perpetually restrained in body, reach the place of deathlessness, where they do not grieve.
Verse 226. Yearning For Nibbana
For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.
Explanation: Of those who are perpetually wakeful - alert, mindful and vigilant - who are given to discipline themselves and studying day and night, intent upon the attainment of Nibbana, the taints and cankers get extinguished.
Verse 227. There Is No One Who Is Not Blamed
An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.
Explanation: O’ Atula, This has been said in the olden days too - it is not just for today. They blame the person who remains silent. They find fault with the person who talks too much. Even with the individual who speaks in moderation, they find fault. In this world there is no one who is not blamed.
Verse 228. No One Is Exclusively Blamed Or Praised
There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.
Explanation: There was never a person who was wholly, totally and exclusively blamed. Nor was there any time a person who was wholly, totally and exclusively praised. And, there will never will be such a person. Even today one cannot find such a person.
Verse 229. Person Who Is Always Praise-Worthy
But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.
Explanation: But those whom the wise praise, after a daily scrutiny, are persons whose conduct is blameless, who are intelligent, well endowed with insight and discipline.
Verse 230. Person Who Is Like Solid Gold
Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.
Explanation: A person of distinction is beyond blame or praise and fault finding - like a coin of pure gold - no one can find fault with such a person. Deities praise him.
Verse 231. The Person Of Bodily Discipline
Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.
Explanation: Guard against the physical expression of emotions. Be restraint in physical behaviour. Give up physical misconduct. Practice wholesome physical behaviour.
Verse 232. Virtuous Verbal Behaviour
Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.
Explanation: Guard against the verbal expression of emotions. Be restrained in your speech behaviour. Give up speech misconduct. Practice wholesome speech behaviour.
Verse 233. Discipline Your Mind
Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.
Explanation: Guard against the mental expression of emotions. Be restrained in the behaviour of your mind. Give up mental misconduct. Practice wholesome mental behaviour.
Verse 234. Safeguard The Three Doors
Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.
Explanation: The wise are restrained in body. They are restrained in speech as well. They are also well disciplined in mind. They, who have safe-guarded the three doors - body, speech and mind - are supremely restrained.
http://www.buddhanet.net/dhammapada/d_misc.htm
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Verse 290. Give Up A Little, Achieve Much
If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.
Explanation: By giving up a modicum of pleasure, which the worldly pursuits bring, if one can be assured of tremendous pleasure - which is Nibbana - the wise person should give up the little pleasure.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.
Explanation: The individual who achieves happiness by inflicting pain on others is not freed from anger because he is entangled in the web of anger due to the contact of the anger of other people.
Verse 292. How Blemishes Increase
What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.
Explanation: If people do what should not be done, and neglect what should be done, the blemishes of those proud, slothful ones begin to increase.
Verse 293. Mindfulness Of Physical Reality
But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.
Explanation: If one were to practice constantly on the mindfulness of physical reality, maintaining steady attention on what has to be done, they will shun what should not be done. The blemishes of those mindful, alert will get eroded.
Verse 294. The Destroyer Who Reaches Nibbana
One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.
Explanation: The brahmin kills the mother - craving, kills the father - egotism, self-cherishing: They represent the two views, Eternalism and Nihilism, opposed to Buddhist thought. The subordinates are clinging to life. And he destroys the defilements which cling to life. Having destroyed all these, the brahmin (arahat) goes without punishment.
Verse 295. The ‘Killer’ Who Goes Free
One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.
Explanation: The brahmin (arahat) kills the mother - craving; kills the father - egotism; kills the two learned kings. They represent the two false views eternalism and nihilism. He kills the five tigers (sensuality, hate, mental inertia, worry and skeptical doubt) that obstruct the path. And, having done all these killings, the arahat goes about unaffected.
Verse 296. Reflect On The Virtues Of The Buddha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.
Explanation: Those disciples of the Buddha who are mindful of the virtues of their Teacher day and night, arise wide awake and in full control of their faculties.
Verse 297. Reflect On The Virtues Of The Dhamma
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.
Explanation: Those disciples of the Buddha who are mindful of the virtues of the Dhamma day and night, arise wide awake and in full control of their faculties.
Verse 298. Reflect On The Virtues Of The Sangha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.
Explanation: Those disciples of the Buddha who are mindful of the virtues of the Sangha day and night, arise wide awake and in full control of their faculties.
Verse 299. Reflect On The Real Nature of the Body
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.
Explanation: Those disciples of the Buddha who are mindful of the real nature of the body day and night, arise wide awake and in full control of their faculties.
Verse 300. Reflect On Harmlessness
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.
Explanation: Those disciples of the Buddha who take delight in harmlessness day and night, arise wide awake and in full control of their faculties.
Verse 301. The Mind That Takes Delight in Meditation
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.
Explanation: Those disciples of the Buddha who take delight in meditation day and night, arise wide awake and in full control of their faculties.
Verse 302. Samsara - Journey
Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.
Explanation: It is hard to become a monk; it is hard to be happy in the practice of a monk. To live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be repeatedly subject to dukkha.
Verse 303. He Is Honoured Everywhere
Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.
Explanation: He who is full of faith and virtue, who also possesses fame and fortune, in held in reverence wherever he goes.
Verse 304. The Virtuous Are Seen
Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.
Explanation: Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.
Verse 305. Discipline Yourself In Solitude
Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.
Explanation: He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself, should find delight in living in the forest.
http://www.buddhanet.net/dhammapada/d_hell.htm
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Verse 306. Liars Suffer Tortures Of Hell
With one denying truth there goes to hell
that one who having done says ‘I did not’.
Both of them are making kammas base
are equal after death.
Explanation: One who tells lies about others goes to hell; one who has done evil and says “I did not do it”, also goes to hell. Both of them are evil doers, suffer alike in their next existence.
Verse 307. Evil Men Get Born In Bad States
Many who wear the yellow robe
are unrestrained in evil things,
these evil ones by evil deeds,
in hell do they arise.
Explanation: Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in hell on account of their evil deeds.
Verse 308. Food Fit For Sinners
Better to eat a ball of iron
glowing as flame of fire
than one should eat country’s alms
immoral and unrestrained.
Explanation: It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.
Verse 309. The Man Who Covets Another’s Wife
Four things befall that heedless one
sleeping with one who’s wed:
demerit gained but not good sleep,
third is blame while fourth is hell.
Explanation: A thoughtless person, who goes to another man’s wife, will suffer four evil results. Firstly, he will acquire demerit - what is not meritorious. Secondly, he will not get enough comfortable sleep. Thirdly, he will be disgraced. Fourthly, he will be born in hell.
Verse 310. Shun Adultery
Demerit’s gained and evil birth,
scared man and women - brief their joy,
the king decrees a heavy doom:
so none should sleep with one who’s wed.
Explanation: Demerits will be acquired. The lowly state of hell, will be his lot. Since both man and the woman are frightened, their embrace will generate little pleasure. The king’s law will impose severe punishment. Because of all these, a man will not covet another’s wife.
Verse 311. Wrong Monastic Life Leads To Bad States
As blady grass when wrongly grasped
the hand does lacerate
so a mishandled monastic life
drags one off to hell.
Explanation: The blade of the kusa grass, if held wrongly, will cut one’s hand. In the same way, if one were to handle monastic life in the wrong way - against the grain - it will pull the person down into hell.
Verse 312. Three Things That Will Not Yield Good Results
Whatever of kammas slacks,
whatever of vows corrupt,
a faltering in the holy life
never brings ample fruit.
Explanation: Some act of merit may get committed casually. The practice of religious rite may be tainted. Higher life may get led dubiously. All these will not yield high results.
Verse 313. Do Merit With Commitment
If there’s aught that should be done
let it be done then steadily,
in truth a slack monastic life
all the more stirs up the dust.
Explanation: If you do an act of merit do it with a sense of commitment and concern. But, if the practice of monastic life is casual, instead of reducing the dust, much dust will be smeared.
Verse 314. Good Deeds Never Make You Repent
Better an evil deed not done
for misdeed later on torments.
Better done is deed that’s good,
which done, does not torment.
Explanation: It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one has not to repent for having done it.
Verse 315. Guard The Mind
Even as a border town
guarded within and without,
so should you protect yourselves.
Do not let this moment pass
for when this moment’s gone they grieve
sending themselves to hell.
Explanation: As a border town is guarded both inside and outside, so guard yourself. Let not the moment go by. Those who miss this moment has come to grief when they fall into hell.
Verse 316. False Beliefs Lead To Hell
They are ashamed where shame is not
but where is shame are not ashamed
so by embracing evil views
beings go to an evil birth.
Explanation: Those who are ashamed of what they should not be ashamed of, and those who are unashamed of what they should be ashamed of, all those who embrace false views go to woeful states.
Verse 317. Fear And Fearlessness In Wrong Places
They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.
Explanation: There are some who are afraid of what they should not fear. There are also some who are not afraid of what they should really fear. They, all, who embrace false beliefs go to woeful states.
Verse 318. Right And Wrong
Faults they see where fault is not
but where is fault they see it not,
so by embracing evil views
beings go to an evil birth.
Explanation: Those who take what is correct as incorrect, and those who take what is not correct as correct, both go to woeful states when they depart because of their false beliefs.
Verse 319. Right Understanding
A fault they understand as such,
they know as well where fault is not,
so by embracing righteous views
beings go to a happy rebirth.
Explanation: They regard error as error, and what is right as right. Those people who embrace right views go to heaven.