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Petals of Wisdom: Thoughts for May 2001

Collected by Ti.nh Tue^.


 

1

The fools of little wit move about with the very self as their own foe, doing evil deeds the fruit whereof is bitter. (Dhammapada, v. 66)

 

2

The aim of living the holy life is to plunge into Nibbana. It has Nibbana for its goal, Nibbana for its ending. (Samyutta-Nikaya V, p. 218; The Book of the Kindred Sayings V, p. 193).

 

3

That deed is well done which, being done, one afterwards repents not, and the fruit whereof one reaps with joy and pleasure. (Dhammapada, v. 68).

 

4

Of the principles that are on the side of the wisdom, the controlling faculty of insight is reckoned chief. (Samyutta-Nikaya V, p. 228; The Book of the Kindred Sayings V, p. 203).

 
5

A man long absent and returned safe from afar,

Kinsmen, friends, and well-wishers welcome on his arrival.

Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return. (Dhammapada, v.v. 219, 220)

 

6

It is because of dwelling on the four stations of mindfulness, the painful feelings that arise make no impression on mind. (Samyutta-Nikaya V, p. 303; The Book of the Kindred Sayings V, p. 268).

 

7

In all its parts, finite and infinite,
His own life’s compound did the Sage refect.
With inward calm composedly he burst,
Like shell of armour, the self complex.
(Samyutta-Nikaya V, p. 263; The Book of the Kindred Sayings V, p. 234).

 

 8

By cultivating and making much of these four arisings of mindfulness, by destroying the asavas, he realizes in this very life, by my own unaided power, he attains and abides in that heart’s release, that release by insight which is freed from the asavas. (Samyutta-Nikaya V, p. 306; The Book of the Kindred Sayings V, p. 271).

 

9

When one cultivates and makes much of the concentration on in-breathing and out-breathing, there is no waving or shaking of body, no waving or shaking of mind. (Samyutta-Nikaya V, p. 316; The Book of the Kindred Sayings V, p. 280).

 

10

He who would rightly use the words "Ariyan way, best of ways, the Tathagata’s way of life" would rightly do so in calling by this name the intent concentration on in-breathing and out-breathing, to wit: "The Ariyan way of life, the best way of life, the Tathagata’s way of life." (Samyutta-Nikaya V, p. 327; The Book of the Kindred Sayings V, p. 290).

 

11

The Ariyan disciple thus reflects: Here am I, fond of my life, not wanting to die, fond of pleasure and averse from pain. Suppose someone should rob me of my life (fond of life as I am and not wanting to die, fond of pleasure and averse from pain), it would not be a thing pleasing or delightful to me. If I, in my turn, should rob of his life one fond of his life, not wanting to die, one fond of pleasure and averse from pain, it would not be a thing pleasing or delightful to him. For a state that is not pleasant or delightful to me must be so to him also: and a state that is not pleasing or delightful to me, Ð how could I inflict that upon another? As a result of such reflection he himself abstains from taking the life of creatures and he encourages others so to abstain, and speaks in praise of so abstaining. Thus as regards bodily conduct he is utterly pure. (Samyutta-Nikaya V, p. 354; The Book of the Kindred Sayings V, p. 308f).

 

 12

The Ariyan disciple thus reflects: If someone should take with thievish intent what I have no given him, it would not be a thing pleasing or delightful to me. If I, in my turn, should take from another with thievish intent what he has not given me, it would not be a thing pleasing or delightful to him: and a state that is not pleasant, that is not delightful to me, must be so to him also. what does not please me, what does not delight me, Ð how could I inflict that upon another? As a result of this reflection, he himself abstains from taking what is not given, and he encourages others so to abstain, he speaks in praise of so abstaining. Thus as regards bodily conduct he is utterly pure. (Samyutta-Nikaya V, p. 354; The Book of the Kindred Sayings V, p. 308f).

 

13

The Ariyan disciple thus reflects: If someone should treat me with harsh speech, it would not be a thing pleasant and delightful to me. If I, in my turn, should treat him with harsh speech, it would not be a thing pleasing and delightful to him: and a state that is not pleasant, that is not delightful to me, must be so to him also. What does not please me, what does not delight me, Ð how could I inflict that upon another? As a result of this reflection, he himself abstains from harsh speech, and he encourages others so to abstain, he speaks in praise of so abstaining. Thus as regards conduct in speech he is utterly pure. (Samyutta-Nikaya V, p. 356; The Book of the Kindred Sayings V, p. 310).

 

14

(Tuong Ung B? Kinh V, trang 560)
Whoso hath faith in the Tathagata
unwavering and fixed, whose life is good,
Praised by the Ariyans and dear to them;
Whoso is likewise loyal to the Order,
And looks straight forthÐ ’he is not poor’ they say,
‘Not lived in vain the life of such a man,’
Wherefore the wise should cultivate (these three)
Faith, virtue and clear-seeing of the Norm,
Bearing the Buddha’s message in his mind.
(Samyutta-Nikaya V, p. 385; The Book of the Kindred Sayings V, p. 331).

 

15

In the Ariyan disciple who has unwavering loyalty to the Buddha, the Norm and the Order, and has the virtues dear to the Ariyans, these conditions flow onwards and reach the further shore and lead to the destruction of the cankers. (Samyutta-Nikaya V, p. 396; The Book of the Kindred Sayings V, p. 339)

 


Updated: 1-4-2001

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