Daily Dhamma : I Have Nothing!

No holds barred discussion on the Buddhadharma. Argue about rebirth, karma, commentarial interpretations etc. Be nice to each other.

Daily Dhamma : I Have Nothing!

Postby buddhaflower » Tue Apr 23, 2013 8:33 pm

Dear Members,

This morning I went out to cut Tropicana roses for my Buddha shrine..my single guy neighbor stopped his car near my garden, he said "Sawaddee krub"....I wanted to give him a rose....so I asked him if he had any girl to impress?? He looked at me with his puppy blue eyes and said " Still waiting for my dream girl".....I laughed...He went to work.....And no, I didn't give him my rose because he didn't have a girl to impress.

Image

Daily Dhamma(124): I Have Nothing!
[Presented by Dr.Tep Sastri @ SariputtaDhamma/JTN]

When one is free from atta-maana<the "I-making"> one does not grieve for what is not.

["... the act of clinging involves what the Buddha calls "I-making": the creation of a sense of self. " -- Thanissaro Bhikkhu in MN 22 Introduction.]
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Sn 4.15 Attadanda Sutta:
http://www.accesstoinsight.org/tipitaka ... .olen.html

"Who here has crossed over desires,
the world's bond, so hard to get past,
he does not grieve, she does not mourn.
His stream is cut, she's all unbound.

What went before --let go of that!
All that's to come --have none of it!
Don't hold on to what's in between,
And you'll wander fully at peace.

For whom there is no "I-making"
All throughout the body and mind,
[Sabbaso naamaruupasmi.m yassa natthi mamaayita.m,]
And who grieves not for what is not
Is undefeated in the world.
[Asataa ca socati sa ce loke na jiyyati]

For whom there is no "this is mine"
Nor anything like "that is theirs"
Not even finding "self-ness," he
Does not grieve at "I have nothing."
[Mamatta.m so asa.mvinda.m natthi meti na socati.]
........

Vocabulary:

atta : that which has been taken up, assumed; attato : as oneself
atta-bhaava : one's own nature; person, personality, individuality
sabba : all; every; whole; entire
asmi : I am
natthi : [na + atthi] no; not; not present
mamaayita [pp. of mamaayati] cherished, beloved
mamatta : selfishness, self-love, egoism
maana : pride, conceit
asa.mvinda.m : not finding, not knowing
socati : mourns; grieves

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The Danger of the "I-making" Is in the Here & Now

Let's review the important Sutta about the sense of self : Sn 4.15 Attadanda Sutta.
http://www.accesstoinsight.org/tipitaka ... .olen.html

What went before --let go of that!
All that's to come --have none of it!
Don't hold on to what's in between,
And you'll wander fully at peace.

Here the grasping involves what the Buddha calls "I-making": the creation of a sense of self. " -- Thanissaro Bhikkhu's Introduction to MN 22. The in-between "what went before" (the past) and "that's to come" (the future) is clearly the here-and-now or the present moment.

----------

Attadanda Sutta continues:

For whom there is no "I-making" all throughout the body and mind [Sabbaso naamaruupasmi.m yassa natthi mamaayita.m]

And who grieves not for what is not is undefeated in the world. [Asataa ca socati sa ce loke na jiyyati]

For whom there is no "this is mine", nor anything like "that is theirs"; not even finding "self-ness," he does not grieve at "I have nothing."
[Mamatta.m so asa.mvinda.m natthi meti na socati]

**********

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Re: Daily Dhamma : I Have Nothing!

Postby Ayu » Tue Apr 23, 2013 8:49 pm

Thanks a lot for this one.
Image Image Image Image Image

:anjali:
Because, if our mothers, who have been kind to us
From beginningless time, are suffering,
What can we do with (just) our own happiness?
From 10th of 37 Bodhisattva Practices
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Re: Daily Dhamma : I Have Nothing!

Postby plwk » Wed Apr 24, 2013 2:23 am

Image

I have yet to impress myself not to mention any girl, guy or cat... :mrgreen:
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Re: Daily Dhamma : I Have Nothing!

Postby Ayu » Wed Apr 24, 2013 9:53 am

There is noone to impress. :D
Because, if our mothers, who have been kind to us
From beginningless time, are suffering,
What can we do with (just) our own happiness?
From 10th of 37 Bodhisattva Practices
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Re: Daily Dhamma : I Have Nothing!

Postby buddhaflower » Thu Apr 25, 2013 12:11 am

Ayu wrote:Thanks a lot for this one.
Image Image Image Image Image

:anjali:

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Dear Ayu,

Thank you for your cute little flowers!

yawares :thanks:
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Re: Daily Dhamma : I Have Nothing!

Postby buddhaflower » Thu Apr 25, 2013 12:15 am

plwk wrote:Image

I have yet to impress myself not to mention any girl, guy or cat... :mrgreen:

-----------
Dear Plwk,

Nice to see you here...and thank for the cat picture..very cute!

yawares :jumping:
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Re: Daily Dhamma : I Have Nothing!

Postby corrine » Fri Apr 26, 2013 10:39 pm

Thank you to everyone for the lovely, peaceful images.

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Re: Daily Dhamma : I Have Nothing!

Postby riverflow » Sat Apr 27, 2013 12:55 am

Brings to mind these lines from W.S. Merwin's poem, "Provision":

I will take with me the emptiness of my hands
What you do not have you find everywhere
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Sat Apr 27, 2013 5:27 am

riverflow wrote:Brings to mind these lines from W.S. Merwin's poem, "Provision":

I will take with me the emptiness of my hands
What you do not have you find everywhere


Dear Riverflow,

I really like your poem :namaste:
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Wed Aug 21, 2013 1:02 pm

Four Different Kinds Of Clay Vessels

Sawaddee Ka ....Today is Uposatha Day :anjali:

I read this article, I think I'm like The second clay vessel that had cracks in it...when talking about SUTTAS, I understand some not everything..and not last long. But dhammapada/jataka stories, I love and remember everything so well and try to follow the paths of great people..I feel like a really good clay vessel..no leaking.

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Four Different Kinds Of Clay Vessels
[By Sister AyyaKhema, http://www.accesstoinsight.org/lib/auth ... renow.html]


"Lord Buddha compared listeners to four different kinds of clay vessels. The first clay vessel is one that has holes at the bottom. If you pour water into it, it runs right out. In other words, whatever you teach that person is useless. The second clay vessel he compared to one that had cracks in it. If you pour water into it, the water seeps out. These people cannot remember. Cannot put two and two together. Cracks in the understanding. The third listener he compared to a vessel that was completely full. Water cannot be poured in for it's full to the brim. Such a person, so full of views he can't learn anything new! But hopefully, we are the fourth kind. The empty vessels without any holes or cracks. Completely empty.

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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Sat Aug 24, 2013 5:05 pm

Kamma/Vipaka-Kamma

Sawaddee Ka :namaste:

Most of Thai Ariya-monks like to talk about Kamma: good-Kamma/bad-kamma/vipaka-kamma to remind people about good-deeds/bad-deeds and the consequences in this life and next life. Even my mom always scared me about bad-kammas..that kept me in line all my young-life!!

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Venerable Acariya Mun Bhuridatta Thera
- A Spiritual Biography

[by Acariya Maha Boowa Ñanasampanno
Translated by Bhikkhu Dick Silaratano]


ONE OF THE ANSWERS that Ãcariya Mun gave to the people of Nakhon
Ratchasima especially caught my attention. Here is a summary of what
he said:

“Don’t think and act as if you, your family and friends, and the
society you live in will never have to face the cemetery. Otherwise,
when death comes – as it does to everyone in the world – you will
find yourself hopelessly unprepared and so risk sinking into the kind
of unfavorable state no one would wish for. Whatever you think,
say, or do should be accompanied by some recollection of the
cemetery, which symbolizes death, for cemeteries and kamma go
hand in hand. Reflection on death will encourage reflection on
kamma, which in turn will cause you to reflect back on yourself.
"

“Don’t get cocky, thinking you’re so smart, when in truth you
are always at the mercy of kamma. Such arrogance will merely lead
to your own misfortune. You should never take the attitude that
you are smarter than the Buddha – that great, all-knowing teacher
who, unlike people with kilesas who feel very cocky, never relied on
conjecture. In the end, such people become trapped in the bad
kamma that their own arrogant assumptions have created for them.”

Such straight talk can be quite startling in its effect, inducing the
listener to submit wholeheartedly to the truth about kamma. It cuts
through all the self-importance that causes us to overlook our true place
in this world
. I have revisited the subject of kamma here for I feel that
what I previously wrote on the subject is inadequate, since it failed to
capture the full impact of what Ãcariya Mun taught. This oversight
has just come to my attention, which shows just how unreliable our
memories are. In fact, they easily mislead us, blocking the truth from
view. So please forgive me for going over the same material again from
time to time.

************
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Fri Sep 20, 2013 1:32 pm

Sawaddee Ka :namaste:

I love SIMILE...even some SIMILEs are too profound for me to understand. I read this Daruka-khandha Sutta @ Sariputtadhamma, presented by Dr.Tep Sastri...without the last paragraph "Meaning of the Simile", I'll never understand this SUTTA.

And I am definitely snared by non-human beings..because I wish to go to heaven with my family and my kalayanamittas.

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A LOG SIMILE
[http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.200.than.html]


In SN 35.200, Daruka-khandha Sutta, a log simile is described.

"Monks, do you see that large log being carried along by the current of the river Ganges?" "Yes, lord."

"Monks, if that log doesn't veer toward the near shore, doesn't veer toward the far shore, doesn't sink in the middle, doesn't get washed up on high ground, doesn't get snared by human beings, doesn't get snared by non-human beings, doesn't get snared in a whirlpool, and doesn't become rotten inside, it will tend to the ocean, tilt to the ocean, incline to the ocean. Why is that? Because the current of the river Ganges tends to the ocean, tilts to the ocean, inclines to the ocean.

"In the same way, monks, if you don't veer toward the near shore, don't veer toward the far shore, don't sink in the middle, don't get washed up on high ground, don't get snared by human beings, don't get snared by non-human beings, don't get snared in a whirlpool, and don't become rotten inside, you will tend to Unbinding, tilt to Unbinding, incline to Unbinding. Why is that? Because right view tends to Unbinding, tilts to Unbinding, inclines to Unbinding."

Meaning of the Simile:

'The near shore' stands for the six internal sense media. 'The far shore' stands for the six external sense-media. 'Sinking in the middle' stands for passion and delight. 'Being washed up on high ground' stands for the conceit, 'I am.' Monks whose lives are entangled with householders (upasakas, upasikas) are 'snared by human beings', and those monks who wish to become devas are 'snared by non-human beings'. Those who get 'snared in a whirlpool' cannot abandon the five strings of sensuality (kaamaguna), and any monk is 'becoming rotten inside' if he is "inwardly rotten, oozing with desire, filthy by nature": he is not contemplative, though he claims to be one.

**********
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Re: Daily Dhamma : I Have Nothing!

Postby lobster » Mon Sep 23, 2013 3:13 am

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Buddha a rose
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Mon Sep 23, 2013 3:42 am

Sawaddee Ka...Lobster,

Love the Buddha/rose picture .

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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Wed Sep 25, 2013 1:20 pm

Sawaddee Ka :anjali:

Tep posted this wonderful 7 Sambojjahangas @ Sariputtadhamma. I love to read short-dhamma everyday, hoping dhamma will finally sink in my brain bit by bit.

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The Ending Of Kamma By The 7 Sambojjahangas
[By Nyanaponika Thera]


The PTS Dictionary gives the meaning of Bojjhanga as follows: "A factor or constituent of knowledge or wisdom. There are 7 bojjhangas usually referred to or understood from the context. The 7 bojjhangas (frequently also called sambojjhangaa) are sati, dhamma-vicaya, viriya, piiti, passaddhi, samaadhi, upekhaa.... OR mindfulness, investigation of the Law, energy, rapture, repose, concentration and equanimity.

"Listen, Udayi. A bhikkhu in this Teaching and Discipline cultivates the Mindfulness Enlightenment Factor ... the Equanimity Enlightenment Factor, which tend to seclusion, tend to dispassion, tend to cessation, which are well developed, which are boundless, void of irritation. Having cultivated the Mindfulness Enlightenment Factor ... the Equanimity Enlightenment Factor ... craving is discarded. With the discarding of craving, kamma is discarded. With the discarding of kamma, suffering is discarded. Thus, with the ending of craving there is the ending of kamma; with the ending of kamma there is the ending of suffering."[S.V.86]

*********
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Thu Oct 03, 2013 1:33 pm

Sawaddee Ka :namaste:

I love love this Sutta...I read it 3 times..please let me share with you all.

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Orchids for the Buddhas

AN 11.1 Kimattha Sutta
[ Presented @ Sariputtadhamma Group by Dr.Tep Sastri ]


Believe it or not, it is so easy for anyone to get carried away by insight meditation (vipassana), forgetting the fact that virtues are the foundation of the Buddha's Teachings. With virtues as the foundation, concentration, knowledge & vision (samaadhi and yathaabhuuta ~naana-dassana) become the rewards that lead to dispassion (viraaga), according to AN 11.1 Kimattha Sutta:

Then Ven. Ananda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One:

Ananda .."What is the purpose of skillful virtues? What is their reward?"
Buddha.."Skillful virtues have freedom from remorse as their purpose, Ananda, and freedom from remorse as their reward."

Ananda.."And what is the purpose of freedom from remorse? What is its reward?"
Buddha.."Freedom from remorse has joy as its purpose, joy as its reward."

Ananda.."And what is the purpose of joy? What is its reward?"
Buddha.."Joy has rapture as its purpose, rapture as its reward."

Ananda.."And what is the purpose of rapture? What is its reward?"
Buddha.."Rapture has serenity as its purpose, serenity as its reward."

Ananda.."And what is the purpose of serenity? What is its reward?"
Buddha.."Serenity has pleasure as its purpose, pleasure as its reward."

Ananda.."And what is the purpose of pleasure? What is its reward?"
Buddha.."Pleasure has concentration as its purpose, concentration as its reward."

Ananda.."And what is the purpose of concentration? What is its reward?"
Buddha.."Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward."

Ananda.."And what is the purpose of knowledge & vision of things as they actually are? What is its reward?"
Buddha.."Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward."

Ananda.."And what is the purpose of disenchantment? What is its reward?"
Buddha.."Disenchantment has dispassion as its purpose, dispassion as its reward."

Ananda.."And what is the purpose of dispassion? What is its reward?"
Buddha.."Dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward.

"Thus in this way, Ananda, skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward. Freedom from remorse has joy as its purpose, joy as its reward. Joy has rapture as its purpose, rapture as its reward. Rapture has serenity as its purpose, serenity as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Pleasure has concentration as its purpose, concentration as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward.

"In this way, Ananda, skillful virtues lead step-by-step to the consummation of arahantship."


[http://www.accesstoinsight.org/tipitaka/an/an11/an11.001.than.html]

************
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Sat Oct 19, 2013 2:13 pm

Cula-dukkhakkhandha Sutta

Sawaddee Ka

I must confess that lobha, dosa and moha still invade my mind..but lesser and stay for shorter time nowaday...I'm a much better person than 2 years ago. I think because as a co-owner of SD/JTN, I must read dhamma-articles that posted everyday...somehow, Buddha's Dhamma sink into my brain..light up my life. :anjali:

This lovely Saturday....please let me share this dhamma-article with you all:

Image

Cula-dukkhakkhandha Sutta
[Presented by Dr.Tep Sastri @ Sariputtadhamma/JTN Group]


How come our minds are still invaded by lobha, dosa and moha, even after years of Dhamma learning and reflection?

The following question-and-answer from Cula-dukkhakkhandha Sutta explains.

"For a long time now, lord, I have understood the Dhamma taught by the Blessed One thus: 'Greed is a defilement of the mind; aversion is a defilement of the mind; delusion is a defilement of the mind.' Yet even though I understand the Dhamma taught by the Blessed One that greed is a defilement of the mind, aversion is a defilement of the mind, delusion is a defilement of the mind, there are still times when the mental quality of greed invades my mind and remains, when the mental quality of aversion... the mental quality of delusion invades my mind and remains.

"The thought occurs to me: What mental quality is unabandoned within me so that there are times when the mental quality of greed invades my mind and remains, when the mental quality of aversion... the mental quality of delusion invades my mind and remains?"

The Buddha replied:

"Even though a disciple of the noble ones has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks, still --if he has not attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that [i.e., attainments higher than the second jhana]-- he can be tempted by sensuality. But when he has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and he has attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, he cannot be tempted by sensuality.

"... it is with sensuality for the reason, sensuality for the source... that [people] engaged in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily, verbal, and mental misconduct, they --on the break-up of the body, after death-- re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

http://www.accesstoinsight.org/tipitaka

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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Mon Oct 28, 2013 2:34 pm

Sawaddee Ka

Today I think of my dear dhamma friend, Dr.Han Tun, who might be reborn in a high heaven now. Please let me share his favorite post with you all.

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Thag 4.8. Rahula-theragatha (uttered by Venerable Rahula)
[Presented by Dr.Han Tun @ Sariputtadhamma/JTN]


"In both ways consummate, I'm known as Rahula the Fortunate:
Because I'm the son of the Buddha, because I've the eye that sees Dhammas."

"Because my fermentations are ended, because I've no further becoming.
I'm deserving of offerings, a worthy one a three-knowledge man, with
sight of the Deathless."

"Those blinded by sensuality covered by the net, veiled by the veil of craving,
bound by the Kinsman of the heedless, are like fish in the mouth of a trap."

"Throwing that sensuality aside, cutting through Mara's bond,
pulling out craving, root and all, cooled am I, Unbound."


**********
Remember Dr.Han Tun :namaste:

Dear Brother Han
I am standing behind you
Dear friend I'm thinking about you
The suffering caused by deteriorations Of the body, and about the spirit of a fighter
Whose heart is full with 'Saddha for the Triple Gem'
So I do not worry or am I sad, cause I know your destiny
Is going to be at least as good as this life; probably a lot greater

Sincerely,
Tep
-------
Dear Brother Tep
It is really a tremendous
Boost to my morale..I may say to thee
Thank you ever so much for standing behind me
You are right..the misfortunes really make my Saddha
For the Triple Gem even more stronger than it used to be

With metta and highest respect,
Han
-------
True friendship
Between Tep and Brother Han
Started many years ago..Dec.2003
Almost everyday I hear tep talk dhamma
Discussion with member, Dr.Han Tun,.. to me
Nine years later I joined Sariputtadhamma..JTN/SD
And I can't help falling into the great relationship
Of three kalayanamittas..dear Brother Han..Tep and me !

With love,
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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Thu Oct 31, 2013 3:05 pm

Sawaddee Ka :anjali:

I try to practice to do wholesome-kamma..avoid doing unwholesome-kamma everyday..if annoy Tep sometimes, does not count as unwholesome-kamma...then I'm good.


Image
Painted by Chakrabhand Posayakrit

Wholesome-kamma/Unwholesome-kamma
[Presented by Dr.Tep Sastri @ Sariputtadhamma]


Thanks to Brother Han for the review of mundane and supramundane right views. This present post provides more detail about kamma: how intention (volition, cetana) is kamma, and how right view goes beyond the knowledge of kamma. We must keep on drilling this Dhamma about kamma and samma-ditthi into the mind, over and over again, until it is free from all kinds of akusala cetana.
-------

"The word kamma means action. For Buddhism the relevant kind of action is volitional action, deeds expressive of morally determinate volition, since it is volition that gives the action ethical significance. Thus the Buddha expressly identifies action with volition. In a discourse on the analysis of kamma he says: "Monks, it is volition that I call action (kamma). Having willed, one performs an action through body, speech, or mind."[7] The identification of kamma with volition makes kamma essentially a mental event, a factor originating in the mind which seeks to actualize the mind's drives, dispositions, and purposes.Volition comes into being through any of three channels --body, speech, or mind-- called the three doors of action (kammadvara). A volition expressed through the body is a bodily action; a volition expressed through speech is a verbal action; and a volition that issues in thoughts, plans, ideas, and other mental states without gaining outer expression is a mental action. Thus the one factor of volition differentiates into three types of kamma according to the channel through which it becomes manifest."

"Right view requires more than a simple knowledge of the general meaning of kamma. It is also necessary to understand: (i) the ethical distinction of kamma into the unwholesome and the wholesome; (ii) the principal cases of each type; and (iii) the roots from which these actions spring. As expressed in a sutta: "When a noble disciple understands what is kammically unwholesome, and the root of unwholesome kamma, what is kammically wholesome, and the root of wholesome kamma, then he has right view."[8]

(i) Taking these points in order, we find that kamma is first distinguished as unwholesome(akusala) and wholesome (kusala). Unwholesome kamma is action that is morally blameworthy, detrimental to spiritual development, and conducive to suffering for oneself and others. Wholesome kamma, on the other hand, is action that is morally commendable, helpful to spiritual growth, and productive of benefits for oneself and others."

Translator's Notes:

7. AN 6:63; Word of the Buddha, p. 19.
8. MN 9; Word of the Buddha, p. 29.

The Noble Eightfold Path: The Way to the End of Suffering, by Bhikkhu Bodhi
http://www.accesstoinsight.org/lib/auth ... d.html#ch1

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Re: Daily Dhamma : I Have Nothing!

Postby tidathep » Thu Nov 07, 2013 3:42 pm

Sawaddee Ka :anjali:

Sometimes when I was walking meditation, I thought about what Dhamma-articles I should post @DW/SD/JTN ??? Suddenly, I thought of the word PALIBODHA ...Yes, because of PALIBODHA..I'm not a good meditator..my mind loves to wander to this and that. This morning I asked Tep to post about PALIBODHA.


Image
Carved jasper Buddha statue..beautiful indeed!

Palibodha
[Presented by Dr.Tep Sastri @ Sariputtadhamma]


You mentioned that I had no discussion about 'Palibodha' at this SD group at all, and asked me to post a message on this subject. You are right. My reason is: this Pali word is not found in the Suttas (as far as I can tell), it only exist in the monk's rules (Vinaya) and in some comentaries including the Ptsm and Vism. Brother Han and our friend Htoo had a few posts on Palibodha, but not in much detail.
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Palibodha : impediment; obstacle: such as worry and anxiety.
With regard to the Vinaya, this term palibodha has been rendered as "constraint" :


"He comes to the end both of his constraint with regard to the monastery (āvāsa-palibodha) and of his constraint with regard to making a robe (cīvara-palibodha)."
http://www.accesstoinsight.org/lib/auth ... .ch17.html

The venerable Ledi Sayadaw talks about Palibhoda as one of the four characteristics of craving (tanha), the origin of dukkha, in his article The Catusacca-Dipani (quoted by Han Tun, SariputtaDhamma Group message #14355 ):

"The four inherent characteristics of samudaya-sacca are:
(1). Ayuhanattho: having the characteristic of *accumulating* what would cause suffering
(2). Nidanattho: having the characteristic of constantly supply ing, or becoming a constant source of suppy of suffering
(3). Samyogattho: having the characteristic of causing union or association with suffering
(4). Palibodhattho: having the characteristic of obstructing, being an obstacle or impediment to freedom from suffering.
"Thus any dhamma that has the above four characteristics is called samudaya-sacca. It means that this samudaya-sacca really helps the growth of all kinds of suffering. As tanha satisfies the above four characteristics, it is all samudaya-sacca."

And Brother Han elaborated: "By way of palibodha (obstruction; hindrance; impediment), they prevent beings from parting with these pleasant objects, and also obstruct the sources of tranquillity of mind. They do not allow beings to attain calmness of mind obtained by not mingling with these objects. Thus craving for visible objects causes beings to sustain suffering by functioning in these four ways."

Now, let me turn to my favorite Path of Discrimination (Ptsm), Treatise on Actuality: XII, 3:

"How is origin an actuality in the sense of suchness (sacca)? [Katha.m dukkha.m tatha.t.thena sacca.m? ]
Origin has four meanings of origin, which are such, not unsuch, not otherwise. Origin has the meaning of accumulation, meaning of source, meaning of bondage, and meaning of impediment. Origin has these four meanings of origin, which are such, not unsuch, not otherwise. This how origin is an actuality in the sense of suchness."

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