Aramika
Otherwise use the Mahapadesa sutta (AN 4.180) as your guide to counterfeit dhamma from the true dhamma, arouse samvega for the breakthrough without slackening.
These books of the Pali Canon correctly represent the Buddha's Teaching, and can be regarded as trustworthy throughout. (Vinayapitaka:) Suttavibhanga, Mahāvagga, Cūlavagga; (Suttapitaka:) Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada, Udāna, Itivuttaka, Theratherīgāthā. (The Jātaka verses may be authentic, but they do not come within the scope of these Notes.) No other Pali books whatsoever should be taken as authoritative; and ignorance of them (and particularly of the traditional Commentaries) may be counted a positive advantage, as leaving less to be unlearned.
As noted by the late Venerable Nanavira in his book, “Clearing the Path”, and I quote:QuoteThese books of the Pali Canon correctly represent the Buddha's Teaching, and can be regarded as trustworthy throughout. (Vinayapitaka:) Suttavibhanga, Mahāvagga, Cūlavagga; (Suttapitaka:) Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada, Udāna, Itivuttaka, Theratherīgāthā. (The Jātaka verses may be authentic, but they do not come within the scope of these Notes.) No other Pali books whatsoever should be taken as authoritative; and ignorance of them (and particularly of the traditional Commentaries) may be counted a positive advantage, as leaving less to be unlearned.
This is well said by the venerable one, not badly said. It is connected with welfare, not unconnected.
Namo tassa bhagavato arahato sammā-sambuddhassa
The shameless one without remorse becomes negligent It is not possible for the negligent one to dispel direspect, unruliness and evil friendship. It is not possisble for the one associating evil friends to gain faith, dispel stinginess and laziness. It is not possible for the lazy one to dispel excitement, lack of restraint and evil virtues. It is not possible for the unvirtuous one to dispel the dislike to see noble ones, to hear the teaching of the noble ones and dispel the reproaching mind. It is not possible for one with a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is not possible for one with deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is not possible for one with a sluggish mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is not possible for the doubting one to dispel greed, hate and delusion. Without dispelling greed, hate and delusion it is not possible to dispel birth, decay and death.
It should be clarified that among the Dhammapada collections in the Canon, only the Dhammapada verses are trustworthy as belonging to the Buddha’s Teachings. The Dhammapada stories come from the traditional commentaries so any dhamma teachings in them should be cross-checked with the suttas and vinaya to filter out any counterfeit dhamma.
Peels & Husks
I'll give you a simple comparison. Suppose you've bought a banana or a coconut in the market and you walk along carrying it. Someone asks you, "Why did you buy the banana?"
"I bought it to eat it."
"But do you have to eat the peel, too?"
"No."
"I don't believe you. If you're not going to eat the peel, why are you carrying it too?"
Or suppose you're carrying a coconut:
"Why are you carrying the coconut?"
"I'm carrying it home to make a curry."
"And you're going to curry the husk too?"
"No."
"Then why are you carrying it?"
So. How are you going to answer his question?
Through desire. If there's no desire, you can't give rise to ingenuity, to discernment.
That's the way it is as we make an effort in our meditation. Even though we do this through letting go, it's like the banana or the coconut: Why are you carrying the peel or the husk? Because the time hasn't come yet to throw it away. It's still protecting the inner flesh. The time hasn't come yet to throw it away, so you hold onto it for the time being.
The same with our practice: Suppositions and release have to be mixed together, just as the coconut has a husk mixed together with a shell and the flesh, so you carry them all together. If they accuse us of eating the coconut husk, so what? We know what we're doing.
Namo tassa bhagavato arahato sammā-sambuddhassa
The Story of Thera Radha
While residing at the Jetavana monastery, the Buddha uttered Verse (76) of this book, with reference to Thera Radha, who was at one time a poor old Brahmin.
Radha was a poor brahmin who stayed in the monastery doing small services for the bhikkhus. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Order, although he had a strong desire to become a bhikkhu.
One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor old brahmin in his vision and knew that he was due for arahatship. So the Buddha went to the old man, and learned from him that the bhikkhus of the monastery did not want him to join the Order. The Buddha therefore called all the bhikkhus to him and asked them, “Is there any bhikkhu here who recollects any good turn done to him by this old man?” To this question, the Venerable Sariputta replied, “Venerable Sir, I do recollect an instance when this old man offered me a spoonful of rice.” “If that be so,” the Buddha said, “shouldn't you help your benefactor get liberated from the ills of life?” Then the Venerable Sariputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. The Venerable Sariputta guided the old bhikkhu and the old bhikkhu strictly followed his guidance. Within a few days, the old bhikkhu attained arahatship.
When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu followed the guidance of the Venerable Sariputta. To them, the Buddha replied that a bhikkhu should be amenable to guidance like Radha, and should not resent when rebuked for any fault or failing.
Then the Buddha spoke in verse as follows:
Verse 76: One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.
It should be clarified that among the Dhammapada collections in the Canon, only the Dhammapada verses are trustworthy as belonging to the Buddha’s Teachings. The Dhammapada stories come from the traditional commentaries so any dhamma teachings in them should be cross-checked with the suttas and vinaya to filter out any counterfeit dhamma.
Namo tassa bhagavato arahato sammā-sambuddhassa
“Udaka Rāmaputta5 once made this statement: ‘Seeing, one doesn’t see.’ And what is it that, ‘seeing, one doesn’t see’? One sees the blade of a well-sharpened razor, but not the edge of the razor. This, Cunda, is called, ‘seeing, one doesn’t see.’ But this statement of Uddaka Rāmaputta is base, vulgar, common, ignoble, unprofitable, dealing only with a razor.
“But how would one, speaking rightly, say, ‘Seeing, one doesn’t see’? One speaking rightly, would say just this: ‘Seeing, one doesn’t see.’ And what is it that, ‘seeing, one doesn’t see’? Such a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess: This is what one sees. One doesn’t see, ‘If this were taken away from here, it would become purer.’ One doesn’t see, ‘If this were added here, it would become more complete.’ This is called, ‘seeing, one doesn’t see.’
“Cunda, if one speaking rightly were to say, ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess,’ he would, speaking rightly, say it of this: ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess.’
That this Holy Life May Long Endure
“Therefore, Cunda, with regard to the qualities I have taught, having directly known them, you should all, having assembled & gathered together, recite & compare6 meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. And which are the qualities I have taught that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas? The four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.7 These are the qualities I have taught that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. In them, you should train yourselves harmoniously, cordially, without dispute.
“If one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, and if the thought occurs to you, ‘Friends, this venerable one has grasped the wrong meaning and picked up the wrong expression,’ you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent? And with regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’
“If he should say, ‘Friends, with regard to this meaning, these expressions are more pertinent than those; and with regard to these expressions, this meaning is more pertinent than that,’ then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning & those expressions.
“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, and if the thought occurs to you, ‘Friends, this venerable one has grasped the wrong meaning but picked up the right expression,’ you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’
“If he should say, ‘Friends, with regard to these expressions, this meaning is more pertinent than that,’ then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning.
“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, and if the thought occurs to you, ‘Friends, this venerable one has grasped the right meaning but picked up the wrong expression,’ you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent?’
“If he should say, ‘Friends, with regard to this meaning, these expressions are more pertinent than those,’ then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine those expressions.
“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, and if the thought occurs to you, ‘Friends, this venerable one has grasped the right meaning and picked up the right expression,’ saying, ‘Excellent,’ you should express delight & rejoice in his statement. Expressing delight & rejoicing in his statement, saying, ‘Excellent,’ you should say to him, ‘It’s a gain for us, friend, a great gain, that we see a venerable one like you who has entered into the meaning and the expression in this way.’
Aavusa Saddhamma,
I didn't feel the idea of books recommended inside your quote that's why didn't reply.
Why?
Because I have some strong arguments regarding few topics on Vinaypitaka, Majjhima Nikaya,... Regarding reading of AN 14.180 ,yes, I am trying to find/look it over internet... still my preference is to remain dependent on core teachings of buddha which are 5 sheela at body & mind level, impermanence, 4 noble truths, 8 fold noble path, Anapaana . Along with this, I also self-practised meditation while doing free service(involving hard physical work at a religious place) during previous spiritual journey.
Namo Buddhaya,
Good, Nyom saddhamma .Dear Bhante Johann,
If knowing, seeing, then, knowing and seeing to relay on what and whom, may Nyom wander on well.
- Namo tassa bhagavato arahato sammā-sambuddhassa -
One should be the follower of one of great learning, and one should not destroy learning. This is the root of the holy life, therefore one should be an expert on the Dhamma.
The bhikkhu who delights in the Dhamma, who rejoices in the Dhamma, meditating on the Dhamma, recollecting the Dhamma, does not fall away from the true Dhamma.
Good, Nyom saddhamma
(Btw., as it came to mind, did Nyom already visited Ven. Thanissaro and spend times with him. He is already old but more near, Nyom, in many regard. For Nyom isn't that young either and things to far, in many regard, might be not in reach. It's good to do service to near elders in reach)
One who sees the Dhamma, sees the Arahat. One who sees the Arahat, sees the Dhamma.Sādhu, sādhu, sādhu Bhante. _/\_ _/\_ _/\_
One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.
And right and well said, if knowing the context:I think knowing the baskets can at best help to straighten one's view if one knows which basket to avoid and which books in the basket collections to avoid. In the noble one's disciple, learning begins with sotāpatti. One can memorize and recite all the baskets and still be "an unlearned one, a worldling" (assutavā puthujjano}, like the spoon tastes the flavor of the delicious dhamma soup. One the other hand, one who becomes a sotāpannā after hearing even just one sutta is said to be "a learned one, a noble disciple" (sutavā ariyasāvako), like the tongue tastes the flavor of the delicious dhamma soup.
"One should be the follower of one of great learning, and one should not destroy learning."
Since one may know one basked, 2, 3, a person skilled in Jhana, excels him, and even a Sota, those four, not to speak of an Arahat.
But for one, arrived at the stream, a learned of all kinds of attaining, if one of faith, bring additions of benefit for many.
Remember the Theregatha is known to be "commentary" (https://www.dhammatalks.org/suttas/KN/Thag/introduction.html), yet because so loved by "meditators" in the west, hold often very high.I did not know that Bhante. It is a fine commentary indeed, by ones who know and see. A sound core that stands the test of the Mahāpadesa sutta.
And in regard of "should not destroy the learning", in regard of commentars: Two people slander the Buddha: One how explains further of what does not need, and one who does not explain further, of what requires more explaining.
Habitual Don Quichote, could one say on this :) Such is called traumata. And how could a no-sekha-no-asheka ever know as long not gained stream.Quote from: JohannAnd right and well said, if knowing the context:I think knowing the baskets can at best help to straighten one's view if one knows which basket to avoid and which books in the basket collections to avoid.
"One should be the follower of one of great learning, and one should not destroy learning."
Since one may know one basked, 2, 3, a person skilled in Jhana, excels him, and even a Sota, those four, not to speak of an Arahat.
But for one, arrived at the stream, a learned of all kinds of attaining, if one of faith, bring additions of benefit for many.
In the noble one's disciple, learning begins with sotāpatti. One can memorize and recite all the baskets and still be "an unlearned one, a worldling" (assutavā puthujjano}, like the spoon tastes the flavor of the delicious dhamma soup. One the other hand, one who becomes a sotāpannā after hearing even just one sutta is said to be "a learned one, a noble disciple" (sutavā ariyasāvako), like the tongue tastes the flavor of the delicious dhamma soup.A beloved source of forest romantiker... Should we put it now in the trash basket, in many regards not so fitting to the main Nikayas?Quote from: JohannRemember the Theregatha is known to be "commentary" (https://www.dhammatalks.org/suttas/KN/Thag/introduction.html), yet because so loved by "meditators" in the west, hold often very high.I did not know that Bhante. It is a fine commentary indeed, by ones who know and see. A sound core that stands the test of the Mahāpadesa sutta.
Sadhu , Sadhu, and further short teachings (actually require often explaining in detail) in this manner are found in AN 1.098-139: Dutiyapamādādivaggo: The Second Section on Heedlessness (http://zugangzureinsicht.org/html/tipitaka/an/an01/an01.098-139.sang_en.html) and AN 1.140-149: Adhammavaggo: The section on wrong Dhamma (http://zugangzureinsicht.org/html/tipitaka/an/an01/an01.140-149.sang_en.html)Quote from: JohannAnd in regard of "should not destroy the learning", in regard of commentars: Two people slander the Buddha: One how explains further of what does not need, and one who does not explain further, of what requires more explaining.
Sādhu Bhante. If I may add the obvious from the Pāsādikā sutta excerpt I quoted about two other destroyers of learning: One who deducts anything from the well-proclaimed dhamma, thinking: "In this way it will be purer", and one who add anything to the well-proclaimed dhamma, thinking: "In this way it will be more complete".
I don't fully understand Bhante's language here but I think Bhante is wondering how one can straighten up one's view and become a saddhānusārī or dhammānusārī if one is not fortunate enough to get a true kalyāṇamitta's guidance. If this is Bhante's question, then the answer can be found in my post to Āvuso Vivek. It is only by relying on the Suttavibhanga, Mahāvagga, Cūlavagga of the Vinayapitaka; and Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada verses, Udāna, Itivuttaka, Theragāthā and Therīgāthā of the Suttapitaka.Habitual Don Quichote, could one say on this :) Such is called traumata. And how could a no-sekha-no-asheka ever know as long not gained stream.Quote from: JohannAnd right and well said, if knowing the context:I think knowing the baskets can at best help to straighten one's view if one knows which basket to avoid and which books in the basket collections to avoid.
"One should be the follower of one of great learning, and one should not destroy learning."
Since one may know one basked, 2, 3, a person skilled in Jhana, excels him, and even a Sota, those four, not to speak of an Arahat.
But for one, arrived at the stream, a learned of all kinds of attaining, if one of faith, bring additions of benefit for many.
According to Buddha's instructions in the Mahāpadesa sutta, only dhamma that does not accord with the dhammavinaya belongs to the trash basket. The Theragatha and Therigatha are commentaries of Elders who know and see and accord well with the dhammavinaya and so belong to the saddhamma basket.Quote from: Upasaka EboIn the noble one's disciple, learning begins with sotāpatti. One can memorize and recite all the baskets and still be "an unlearned one, a worldling" (assutavā puthujjano}, like the spoon tastes the flavor of the delicious dhamma soup. One the other hand, one who becomes a sotāpannā after hearing even just one sutta is said to be "a learned one, a noble disciple" (sutavā ariyasāvako), like the tongue tastes the flavor of the delicious dhamma soup.A beloved source of forest romantiker... Should we put it now in the trash basket, in many regards not so fitting to the main Nikayas?Quote from: JohannRemember the Theregatha is known to be "commentary" (https://www.dhammatalks.org/suttas/KN/Thag/introduction.html), yet because so loved by "meditators" in the west, hold often very high.I did not know that Bhante. It is a fine commentary indeed, by ones who know and see. A sound core that stands the test of the Mahāpadesa sutta.
Namo tassa bhagavato arahato sammā-sambuddhassa
A Question (Solved by) Inference
Then King Milinda approached the Venerable Nagasena, greeted him and sat down at a respectful distance. King Milinda, anxious to know, anxious to hear, anxious to remember, anxious to see the light of knowledge, anxious to break down the lack of knowledge, anxious to find the light of knowledge, anxious to expel the darkness of ignorance, aroused extreme steadfastness and zeal and mindfulness and clear consciousness, and spoke thus to the Venerable Nagasena: “Revered Nagasena, have you ever seen the Buddha?”
“No, sire.”
“But have your teachers ever seen the Buddha?”
“No, sire.”
“Revered Nagasena, if you have never seen the Buddha, and if your teachers have never seen the Buddha, well then, revered Nagasena, there is no Buddha; the Buddha is not manifested here.”
“But, sire, did those former noble warriors exist who were the forerunners of your noble warrior dynasty?”
“Yes, revered sir; what doubt is there?”
“Have you, sire, ever seen the former noble warriors?”
“No, revered sir.”
“But have those who have instructed you, sire — priests, generals, judges, chief councilors — have these ever seen the former noble warriors?”
“No, revered sir.”
“But if you, sire, have not seen the former noble warriors and if your instructors have not seen the former noble warriors, where are the former noble warriors?”
“Revered Nagasena, articles of use enjoyed by the former noble warriors are to be seen, that is to say, the white sunshade, the turban, the shoes, the yak-tail fan, the treasure of the sword of state, and the couches of great price. By these we can know and can believe that the former noble warriors existed.”
“Even so, sire, we may also know and believe in this Blessed One. There is this reason according to which we may know and believe that there was this Blessed One. What is the reason? There are, sire, articles of use enjoyed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, that is to say, the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path.(1) By these the world with the devas knows and believes that there was this Blessed One. For this reason, sire, for this cause, because of this method, because of this inference it should be known that there was this Blessed One.”...
...“Revered Nagasena, make a simile.”
“As sire, a city-architect, when he wants to build a city, first looks about for a district that is level, not elevated, not low-lying, free from gravel and stone, secure, irreproachable and delightful, and then when he has made level there what was not level and has had it cleared of stumps of trees and thorns, he might build a city there. It would be fine and regular, well planned, the moats and encircling walls dug deep, the city gates, the watch-towers and the ramparts strong, the crossroads, squares, junctions and the places where three or four roads meet numerous, the main-roads clean, level and even, the bazar shops well laid out, the city full of parks, pleasances, lakes, lotus pools and wells, adorned with a wide variety of shrines to devas, the whole free from defects. When that city was fully developed, he might go away to another district. Then after a time that city might become rich and prosperous, well stocked with food, secure, successful, happy, without adversity, without accident, crowded with all kinds of people. When these people had seen the city, new, well laid out, without a defect, irreproachable, delightful, they would know by inference: 'Clever indeed is that city-architect who was the builder of the city.'...
...“Such people as these, sire, dwell in the Blessed One's City of Dhamma: those versed in the discourses, those versed in the discipline, those versed in the Abhidhamma, speakers on Dhamma, Jataka-repeaters, Digha-repeaters, Majjhima-repeaters, Samyutta-repeaters, Anguttara-repeaters, Khudaka-repeaters;(12) those possessed of morality, those possessed of concentration, those possessed of wisdom; those who delight in the factors of enlightenment, those with insight, those intent on their own goal; forest-dwellers, those living at the roots of trees, in the open air, on a heap of straw, in cemeteries, those who maintain a sitting posture;(13) those who are practicing rightly, those enjoying fruition, stream-enterers, once-returners, non-returners, arahants; those with the threefold knowledge, those with the six super-knowledges, those of psychic power, those gone to the perfection of wisdom; those skilled in the foundations of mindfulness, the right efforts, the bases of psychic power, the spiritual faculties, the powers, the factors of enlightenment, the excellent path; meditation, the liberations, form and formlessness, and the attainments that are peaceful and happy. The City of Dhamma is peopled and packed, crowded and teeming with these arahants like a grove of reeds...
“If one who was previously a member of another religion comes naked, they should search for a robe out of the preceptor’s funds.[4]
4. Commentary: “They should search for a robe out of the preceptor’s funds.” Putting the preceptor in charge, they should search for a robe for him. And likewise with the bowl. So if the preceptor has a bowl and robes, he should be told, “Give them to him.” But if he doesn’t have them, and someone else wants to give them, he should give them to the preceptor, (saying,) “Make these yours and then give them to him.” Why? Sectarians are generally obstreperous. Saying, “The Saṅgha gave me my bowl and robes. Why should I be dependent on you?” he wouldn’t do as taught and admonished. But if his livelihood lies with the preceptor, he will do what he is told. So it is said, “They should search for a robe out of the preceptor’s funds.”
Why? Sectarians are generally obstreperous. Saying, “The Saṅgha gave me my bowl and robes. Why should I be dependent on you?” he wouldn’t do as taught and admonished.
/me : changed Nyom into Dear Uncle (Nyom is used by monks to adress lay people, householder, only. Being older and also of virtue, Uncle, or Grandfather fits good)
/me : changed Nyom into Dear Uncle (Nyom is used by monks to adress lay people, householder, only. Being older and also of virtue, Uncle, or Grandfather fits good)
Okay!😊 thanks for guiding.
Still, I couldn't find anyone worthy of calling Monk or Saint or Sanyaasi or Mahatma or Mahapurush. These addressings are for Noble Behaviour only, which are also called as qualities of a Sage.
_/\_ buddhaya.
- Namo tassa bhagavato arahato sammā-sambuddhassa -
“Then again one who was previously a member of another religion feels angered, displeased, and upset if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over.
Picking Mangoes
If a mango is five meters off the ground and we want it, we can't use a ten-meter picking pole to pick it, because it's too long. We can't use a two-meter picking pole either, because it's too short.
Don't go thinking that a person with a PhD. has an easy time practicing the Dhamma because he knows so much. Don't go thinking that way. Sometimes people with a PhD. are too long.
Making Tables & Chairs
It's good to make the mind pure and at peace, but it's hard. You have to start with the externals — your bodily actions and words — and work your way in. The path that leads to purity, to being a contemplative, is a path that can wash away greed, anger, and delusion. You have to exercise restraint and self-control, which is why it's hard — but so what if it's hard?
It's like taking wood to make a table or make a chair. It's hard, but so what if it's hard? The wood has to go through that process. Before it can become a table or a chair, we have to go through the coarse and heavy stages.
It's the same with us. We have to become skillful where we aren't yet skillful, admirable where we aren't yet admirable, competent where we aren't yet competent.
Mange
The Buddha said, "Monks, did you see the jackal running around here in the evening? Did you see him? Standing still it suffered. Running around it suffered. Sitting down it suffered. Lying down it suffered. Going into the hollow of a tree, it suffered. Going into a cave, it felt ill at ease. It suffered because it thought, 'Standing here isn't good. Sitting isn't good. Lying down isn't good. This bush isn't good. This tree hollow isn't good. This cave isn't good.' So it kept running all the time. Actually, that jackal has mange. Its discomfort doesn't come from the bush or the tree hollow or the cave, from sitting, standing, or lying down. It comes from the mange."
You monks are the same. Your discomfort comes from your wrong views. You hold onto ideas that are poisonous and so you're tormented. You don't exert restraint over your senses, so you blame other things. You don't know what's going on inside you. When you stay here at Wat Nong Pah Pong, you suffer. You go to America and suffer. You go to London and suffer. You go to Wat Bung Wai and suffer. You go to every branch monastery and suffer. Wherever you go, you suffer. This comes from the wrong views that still lie within you. Your views are wrong and you hold onto ideas that are poisonous in your hearts. Wherever you go you suffer. You're like that jackal.
Once you recover from your mange, though, you can be at ease wherever you go: at ease out in the open, at ease in the wild. I think about this often and keep teaching it to you because this point of Dhamma is very useful.
Namo buddhaya,
Sorry for interrupting, but uptill now, I have been completely unable to understand what's going on over here... lots of lessons, long long paragraphs of discussion,...going above my head.
You may call me buddhu(below average minded).
O Bhikkhus, there are these four [kinds of] Dhamma speakers. Which four?
Here, O bhikkhus, a certain Dhamma speaker speaks little and [his speech] is irrelevant, and his assembly does not have the skills for [distinquishing] the relevant and the irrelevant. It is just such a Dhamma speaker, O Bhikkhus, that is recognized as a Dhamma speaker by such an assembly.
Here, O bhikkhus, another Dhamma speaker speaks little and [his speech] is relevant, and his assembly has the skills for [distinquishing] the relevant and the irrelevant. It is just such a Dhamma speaker, O Bhikkhus, that is recognized as a Dhamma speaker by such an assembly.
Here, O bhikkhus, another Dhamma speaker speaks much and [his speech] is irrelevant, and his assembly does not have the skills for [distinquishing] the relevant and the irrelevant. It is just such a Dhamma speaker, O Bhikkhus, that is recognized as a Dhamma speaker by such an assembly.
Here, O bhikkhus, another Dhamma speaker speaks much and [his speech] is relevant, and his assembly has the skills for [distinquishing] the relevant and the irrelevant. It is just such a Dhamma speaker, O Bhikkhus, that is recognized as a Dhamma speaker by such an assembly.
These, O Bhikkhus, are the four [kinds of] Dhamma speakers.
Sorry, I couldn't understand whatever is going on here. Also, dear Uncle Ebo, can you please give me online link to those core teaching, you mentioned in one of your reply?
Namo tassa bhagavato arahato sammā-sambuddhassa
unda the smith:]
"I ask the sage of abundant discernment,
awakened, lord of the Dhamma, free
of craving,
supreme
among two-legged beings,
best
of charioteers:
"How many contemplatives
are there in the world?
Please tell me."
[The Buddha:]
"Four contemplatives, Cunda. There isn't a fifth.
Being asked face-to-face, I'll explain:
the Victor of the path,
the teacher of the path,
one who lives by the path,
& one who corrupts the path."
[Cunda:]
"Whom do the Awakened
call the Victor of the path
[&] one who is an unequalled teacher of the path?
Tell me the one who lives by the path,
and explain to me one who corrupts the path."
[The Buddha:]
"He's crossed over perplexity,
his arrow removed,
delighting in Unbinding, free
of greed,
the leader of the world with its devas:
one like this
the Awakened
call the Victor
of the path.
He here knows the foremost as foremost,
who right here shows & analyzes the Dhamma,
that sage, a cutter-of-doubt unperturbed:
he's called the second of monks,
the teacher of the path.
Mindful, restrained,
he lives by the well-taught Dhamma-principles,
path,
associating with principles without blame:
he's called the third of monks,
one who lives by the path.
Creating a counterfeit
of those with good practices,
self-asserting, a corrupter of families,[1] intrusive,
deceitful, unrestrained, chaff,
going around in disguise:
he's one who corrupts the path.
Any householder, having ferreted these out
— a discerning disciple of those who are noble —
knowing they aren't all the same,
seeing this, his conviction's not harmed.
For how could the corrupt with the un-
corrupt,
the impure with the pure,
be put on a par?"
Certain Nyom Ebo isn't yet familar with the tradition of the Noble Ones and prefers to follow householders way decorating it with the Gems to gain some shine like shine.
Namo tassa bhagavato arahato sammā-sambuddhassa
(Mv.I.25.24) “Without having taken the preceptor’s [similar with teacher] leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person.[36]
“He shouldn’t give robe-cloth to that person or receive robe-cloth from that person.
“He shouldn’t give a requisite to that person or receive a requisite from that person.
“He shouldn’t cut that person’s hair or have (his own) hair cut by that person.
“He shouldn’t perform a service for that person or have that person perform a service (for him).
“He shouldn’t act as that person’s steward or have that person act as (his own) steward.
“He shouldn’t be that person’s attendant or take that person as his own attendant.
“He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him).
“Without having taken the preceptor’s leave, he shouldn’t enter a village, shouldn’t go to a cemetery, shouldn’t leave for a faraway place.[37]
“If the preceptor is sick, (the student) should tend to him as long as life lasts; he should stay (with him) until he recovers.”[38]
Namo tassa bhagavato arahato sammā-sambuddhassa
Kalyāṇamittādivaggo: Good companionship and others
...
76. "Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.
77. "Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.
78. "Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.
79. "Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the ninth.
80. "Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth."
householders way decorating it with the Gems to gain some shine like shine.Are householders no longer part of the triple Gems in Bhante's tradition?
Namo tassa bhagavato arahato sammā-sambuddhassa
THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus thus:
"Bhikkhus." - "Venerable sir," they replied. The Blessed One said this:
2. "Bhikkhus, I shall teach you an exposition of non-conflict.
Listen and attend closely to what I shall say." - "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:
3. "One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial. The Middle Way discovered by the Tathāgata avoids both extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna.[1257] One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma. One should know how to define pleasure, and knowing that; one should pursue pleasure within oneself. One should not utter covert speech, and one should not utter overt sharp speech~ One should speak unhurriedly, not hurriedly. One should not insist on local language, and one should not override normal usage. This is the summary of the exposition of non-conflict.
4. "'One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.' So it was said. And with reference to what was this said?
"The pursuit of the enjoyment of one whose pleasure is linked to sensual desires[1258] - low, vulgar, coarse, ignoble, and unbeneficial - is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.[1259] [231] Disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires - low, vulgar, coarse, ignoble, and unbeneficial - is a state without suffering, vexation, despair, and fever, and it is the right way.
"The pursuit of self-mortification - painful, ignoble, and unbeneficial - is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Disengagement from the pursuit of self-mortification - painful, ignoble, and unbeneficial - is a state without suffering, vexation, despair, and fever, and it is the right way.
"So it was with reference to this that it was said: 'One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.'
5. "'The Middle Way discovered by the Tathāgata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna.' So it was said. And with reference to what was this said? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulne1?s, and right concentration. So it was with reference to this that it was said: 'The Middle Way discovered by the Tathāgata avoids both these extremes ... to Nibbāna.'
6. "'One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.' So it was said. And with reference to what was this said?
7. "How, bhikkhus, does there come to be extolling and disparaging and failure to teach only the Dhamma? When one says: 'All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires - low ... and unbeneficial - are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,' one thus disparages some. When one says: 'All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires -low ... and unbeneficial - are without suffering, vexation, despair, and fever, and they have entered upon the right way,' one thus extols some.
"When one says: 'All those engaged in the pursuit of selfmortification - painful, ignoble, and unbeneficial - [232] are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,' one thus disparages some. When one says: 'All those disengaged from the pursuit of self-mortification - painful, ignoble, and unbeneficial - are without suffering, vexation, despair, and fever, and they have entered upon the right way,' one thus extols some.
"When one says: 'All those who have not abandoned the fetter of being[1260] are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,' one thus disparages some. When one says: 'All those who have abandoned the fetter of being are without suffering, vexation, despair, and fever, and they have entered upon the right way,' one thus extols some. This is how there comes to be extolling and disparaging and failure to teach only the Dhamma.
8. "And how, bhikkhus, does there come to be neither extolling nor disparaging but teaching only the Ohamma? When one does not say: 'All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires ... have entered upon the wrong way,' but says instead: 'The pursuit is a state beset by suffering, vexation, despair, and fever, -and it is the wrong way,' then one teaches only the Dhamma.[1261] When one does not say: I All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires ... have entered upon the right way,' but says instead: 'The disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,' then one teaches only the Dhamma.
"When one does not say: 'All those engaged in the pursuit of self-mortification ... have entered upon the wrong way,' but says instead: 'The pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,' then one teaches only the Dhamma. When one does not say: 'All those disengaged from the pursuit of self-mortification ... have entered upon the right way,' but says instead: 'The disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,' then one teaches only the Dhamma.
"When one does not say: 'All those who have not abandoned the fetter of being ... have entered upon the wrong way,' [233] but says instead: 'As long as the fetter of being is unabandoned, being too is unabandoned,' then one teaches only the Dhamma.
When one does not say: 'All those who have abandoned the fetter of being ... have entered upon the right way,' but says instead: 'When the fetter of being is abandoned, being also is abandoned,' then one teaches only the Dhamma.
"So it was with reference to this that it was said: 'One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.'
9. "'One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.' So it was said. And with reference to what was this said?
"Bhikkhus, there are these five cords of sensual pleasure.
What five?
Forms cognizable by the eye sounds cognizable by the ear. .. odours cognizable by the nose fIavours cognizable by the tongue ... tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, and that it should be feared.
"Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna ... the second jhāna ... the third jhāna ... the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared.
[234] "So it was with reference to this that it was said: 'One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.'
10. "'One should not utter covert speech, and one should not utter overt sharp speech.' So it was said. And with reference to what was this said?
"Here, bhikkhus, when one knows covert speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows covert speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
"Here, bhikkhus, when one knows overt sharp speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows overt sharp speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
"So it was with reference to this that it was said: 'One should not utter covert speech, and one should not utter overt sharp speech.'
11. "'One should speak unhurriedly, not hurriedly.' So it was said. And with reference to what was this said?
"Here, bhikkhus, when one speaks hurriedly, one's body grows tired and one's mind becomes excited, one's voice is strained and one's throat becomes hoarse, and the speech of one who speaks hurriedly is indistinct and hard to understand.
"Here, bhikkhus, when one speaks unhurriedly, one's body does not grow tired nor does one's mind become excited, one's voice is not strained nor does one's throat become hoarse, and the speech of one who speaks unhurriedly is distinct and easy to understand.
"So it was with reference to this that it was said: 'One should speak unhurriedly, not hurriedly.'
12. "'One should not insist on local language, and one should not override normal usage.' So it was said. And with reference to what was this said?
"How, bhikkhus, does there come to be insistence on local language and overriding of normal usage? Here, bhikkhus, in different localities they call the same thing a 'dish' [pāti], [235] a 'bowl' [patta], a 'vessel' [vittha], a 'saucer' [serāva], a 'pan' [dhāropa], a 'pot' [pot}.a], a 'mug' [hana] or a 'basin' [pislla]. So whatever they call it in such and such a locality, one speaks accordingly, firmly adhering [to that expression] and insisting: 'Only this is correct; anything else is wrong.' This is how there comes to be insistence on local language and overriding normal usage.[1262]
"And how, bhikkhus, does there come to be non-insistence on local language and non-overriding of normal usage? Here, bhikkhus, in different localities they call the same thing a 'dish' ... or a 'basin.' So whatever they call it in such and such a locality, without adhering [to that expression] one speaks accordingly, thinking: 'These venerable ones, it seems, are speaking with reference to this.' This is how there comes to be noninsistence on local language and non-overriding of normal usage.
"So it was with reference to this that it was said: 'One should not insist on local language, and one should not override normal usage.'
13. "Here, bhikkhus, the pursuit of the enjoyment of one whose pleasure is linked to sensual desires -low ... and unbeneficial - is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict.
"Here, bhikkhus, disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires low ... and unbeneficial - is a state without suffering, vexation, despair, and fever, and it is the right way. Therefore this is a state without conflict.
"Here, bhikkhus, the pursuit of self-mortification - painful, ignoble, and unbeneficial - is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict.
"Here, bhikkhus, disengagement from the pursuit of selfmortification - painful, ignoble, and unbeneficial - is a state without suffering, vexation, despair, and fever, and it is the right way. [236] Therefore this is a state without conflict.
"Here, bhikkhus, the Middle Way discovered by the Tathāgata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna. It is a state without suffering ... and it is the right way. Therefore this is a state without conflict.
"Here, bhikkhus, extolling and disparaging and failure to teach only the Dhamma is a state beset by suffering ... and it is the wrong way. Therefore this is a state with conflict.
"Here, bhikkhus, not extolling and not disparaging and teaching only the Dhamma is a state without suffering ... and it is the right way. Therefore this is a state without conflict.
"Here, bhikkhus, sensual pleasure - a filthy pleasure, a coarse pleasure, an ignoble pleasure - is a state beset by suffering ... and it is the wrong way. Therefore this is a state with conflict.
"Here, bhikkhus, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment, is a state without suffering ... and it is the right way. Therefore this is a state without conflict.
"Here, bhikkhus, covert speech that is untrue, incorrect, and unbeneficial is a state beset by suffering ... Therefore this is a state with conflict.
"Here, bhikkhus, covert speech that is true, correct, and unbeneficial is a state beset by suffering ... Therefore this is a state with conflict.
"Here, bhikkhus, covert speech that is true, correct, and beneficial is a state without suffering ... Therefore this is a state without conflict.
"Here, bhikkhus, overt sharp speech that is untrue, incorrect, and unbeneficial is a state beset by suffering ... Therefore this is a state with conflict.
"Here, bhikkhus, overt sharp speech that is true, correct, and unbeneficial is a state beset by suffering ... Therefore this is a state with conflict.
"Here, bhikkhus, overt sharp speech [237] that is true, correct, and beneficial is a state without suffering ... Therefore this is a state without conflict.
"Here, bhikkhus, the speech of one who speaks hurriedly is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict.
"Here, bhikkhus, the speech of one who speaks unhurriedly is a state without suffering ... Therefore this is a state without conflict.
"Here, bhikkhus, insistence on local language and overriding of normal usage is a state beset by suffering ... Therefore this is a state with conflict.
"Here, bhikkhus, non-insistence on local language and nonoverriding of normal usage is a state without suffering, vexation, despair, and fever, and it is the right way. Therefore this is a state without conflict.
14. "Therefore, bhikkhus, you should train yourselves thus: 'We shall know the state with conflict and we shall know the state without conflict, and knowing these, we shall enter upon the way without conflict.' Now, bhikkhus, Subhuti is a clansman who has entered upon the way without conflict."[1263]
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
[1257] This is substantially identical with the proclamation with which the newly enlightened Buddha opened his first discourse to the five bhikkhus, before teaching them the Four Noble Truths.
[1258] This is a more complicated expression for the pursuit of sensual pleasure.
[1259] MA: It is "beset by suffering, vexation," etc., through the suffering and vexation, etc., of its results and the suffering and vexation, etc., of its attendant defilements.
[1260] This is craving for being.
[1261] That is, extolling and disparaging come about when one frames one's statements in terms of persons, some of whom are praised and others blamed. One teaches "only the Dhamma" when one frames one's statements in terms of the state (dhamma) - the mode of practice - without explicit references to persons.
[1262] This problem of "insistence on local language" must have been particularly acute in the Saŋgha, when the bhikkhus lived a life of constant wandering and had to pass through many localities each with their distinct dialects.
[1263] Ven. Subhuti was the younger brother of Anāthapiṇḍika and became a bhikkhu on the day Jeta's Grove was offered to the Saŋgha. The Buddha appointed him the foremost disciple in two categories - those who live without conflict and those who are worthy of gifts.
Dear Bhante Johann,As Nyom probable pointed out in the Sutta shared, answering already the question (for what even reason ask, considering that). Householder here means, no virtue, as not penetrated the Senses and does not refer to outwardly clothes, includes a huge amount of people in robes as well, trading with Dhamma, making a lifelihood on it and from corrupting families (those running around in disguise... hiding and act for most accumulations)
Thanks to Bhante for sharing his views about what entails the tradition of the Noble Ones. I was hoping Bhante could also elaborate a bit this statement:Quote from: ??householders way decorating it with the Gems to gain some shine like shine.Are householders no longer part of the triple Gems in Bhante's tradition?
Bhante knows my preference for definition of Nobility by the Buddha so may Bhante allow me to share Venerable Nanamoli's translation of Aranavibhanga Sutta as an alternative definition of the tradition of the Noble Ones.
I have removed direct links to conform to the rules of this forum so I hope it is not too much trouble for Bhante.
To add: the source of the sutta, owner Buddhist Publication Society: the current trading monk, ( Nyanatusita Bhikkhu ) isn't pleased to see Dhamma-Dana and share for the Sangha, as personally approached and asked and it's strongly to doubt whether obo.genaud actually had asked, went beyound common, and pleasing to the Noble Ones. Their shares for commons are simply a market and honor pressured gifts, likewise the speech of Noble Ones and that of smart trader are often very similar, abstaining from both, praise and blame, but the first out of avoiding accumulations and the secound for gain.
And taking of what isn't given, even if stolen, even if "back", is still taking what isn't given and not Noble, as well. Relays on wrong view, rights, and demanding.
There is a case where social almsgiving [food in the derived case] (of which isn't public domain actually either) for the poor can be used by monks, but only in special cases and no more then two times.Perhaps Bhante may have forgotten about other cases in the suttas and vinaya of given in the public domain, where monks and householders alike freely made use. One example in the vinayapitaka is the woodland grove where the Buddha met the group of thirty friends of high standing who were amusing themselves in the grove with their wives, while the Buddha was meditating in that same woodland grove. Surely there must have been similar public donations of groves by kings or generous land owners that monastics and householders alike made use of. Another case is the public donation of resthouses for travelers, both monastics and householders (see the background story involving Venerable Anuruddha on the rule about sleeping in the same place with a woman).
And just to inform forther: telling a monk: "go and ask" or thinking "if he desires, needs, he can do as well as we common do" isn't really of much merits in all circumstances. Does Nyom think that those near or in the Noble Domain desire of what "householders" hold on, and go after it?
And just to inform forther: telling a monk: "go and ask" or thinking "if he desires, needs, he can do as well as we common do" isn't really of much merits in all circumstances. Does Nyom think that those near or in the Noble Domain desire of what "householders" hold on, and go after it?
May Bhante forgive me if my offer to provide Bhante contact information was offensive. Bhante mentioned that Bhante already asked BPS. I was just pointing out to Bhante that BPS are the wrong owners to ask, and only wished to point Bhante to the right owners if Bhante was still interested in asking.
Thanks for forgiving Bhante. _/\_ _/\_ _/\_
And thanks for adding Cunda the smith sutta (Snp 1.5) on this thread. It is such a delectable discourse, a real ambrosia, nourishing and refreshing!
Sīlena sugatiṃ yanti.
Through virtue they go to a good bourn.
Sīlena bhoga-sampadā.
Through virtue is wealth attained.
Sīlena nibbutiṃ yanti.
Through virtue they go to Liberation.
Tasmā sīlaṃ visodhaye.
Therefore we should purify our virtue.
Sīlena sugatiṃ yanti.
Through virtue they go to a good bourn.
Sīlena bhoga-sampadā.
Through virtue is wealth attained.
Sīlena nibbutiṃ yanti.
Through virtue they go to Liberation.
Tasmā sīlaṃ visodhaye.
Therefore we should purify our virtue.
yañca pattaṃ yañca pattabbaṃ
That which is attained and that which should be attained,
ubayametaṃ rajānukiṇṇaṃ āturassānusikkhato.
both these are strewn with stain by the miserable one in [wrong] training.
ye ca sikkhāsārā,
Those for whom the training rules is the essence,
sīlabbatajīvitabrahmacariyaupaṭṭhānasārā,
[taking] virtue and observances, life of celibacy, and service as the essence,
ayameko anto.
this is one extreme.
ye ca evaṃvādino: 'natthi kāmesu doso'ti
And those who say this: 'there is no fault in sensual pleasures',
ayaṃ dutiyo anto.
this is the second extreme.
iccete ubho antā kaṭasivaḍḍhanā.
Thus both these extremes swell the cemeteries.
kaṭasiyo diṭṭhiṃ vaḍḍhenti.
And the cemeteries keep wrong view in motion.
ete te ubho ante anabiññāya
For those who have no direct knowledge of both these extremes,
oliyanti eke atidhāvanti eko.
some lag behind and some go too far.
ye ca kho te abhiññāya
But they for whom there is direct knowledge,
tatra ca nāhesuṃ tena ca na maññiṃsu.
there does not come to be that-by-which there, and no conceiving therein.
vaṭṭaṃ tesaṃ natthi paññāpanāyā ti.
For those there is no round for designation.
Namo tassa bhagavato arahato sammā-sambuddhassa
...[224] Bhikkhus, endowed with forty things as though led and lain is in hell. What forty?
Here, bhikkhus, a certain one destroys living things, rouses others to destroy living things gives permission to destroy living things and praises the destruction of living things. Takes the not given rouses others to take the not given, gives permission to take the not given and praises taking the not given....