After reading MN 8 Sallekha Sutta, choose three of the unwholesome qualities that you will examine in your life for the next three months. Fill in the blanks in each section taking the wording from the sutta. For easy reference, include the number from the sutta for each quality. This will also remind you that you have only taken a selection of qualities to work with. Determine a time each day to do the reflections on these qualities using the method found in the sutta itself.
Work with them in exactly the way that they are given in the sutta using each of the five methods reading the introduction to each section as well as the conclusion. At the beginning and at the end of each day may be most effective. You may also want to do this reflection before or after meditation. Place this worksheet in a conspicuous spot such as your pillow or meditation cushion so you are constantly reminded.
The eight stages of meditation given here in the discourse, consist of the four fine-material absorptions rupajjhana and the four immaterial absorptions arupajjhana. And why not? Because that jhana is not used by him as a basis for insight; that is, after rising from jhana he does not scrutinize the physical and mental formations" see Visuddhimagga transl.
XVIII, 3. His jhana produces only one-pointedness of mind, and is, as our text says, an "abiding in ease here and now. Because it is the root of all virtues; harmlessness, namely, is a synonym of compassion.
Especially, it is the root-cause of morality because it makes one refrain from immorality which has as its characteristic mark the harming of others. Just as the killing of living beings has the harming of others as its mark, so also the taking away of others' property; for 'robbing a man's wealth is worse than stabbing him.
The mark of harming others is also attached to gossip because it takes away what is beneficial and causes to arise what is not beneficial; to covetousness, as it causes one to take what is not given; to ill will, as it causes killing, etc. One who holds wrong views may, in the conviction of acting righteously, kill living beings and incite others to do likewise.
There is nothing to say about other and lesser immoral acts induced by false views. Hence harmlessness is an especially strong productive cause of morality; and morality, again, is the basis for concentration of mind, while concentration is the basis for wisdom. In that way harmlessness non-violence is the root of all virtues.
In that way, too, compassion is the root of all virtues, and therefore it has been mentioned at the beginning. Then follow the eight states of rightness to show that they must be brought about by basing them on morality, which is the root of these virtues.
Now the separation from the hindrances , and 16, 17 is included to indicate that this is the primary task for one intent on purifying his practice of the eightfold path. Then follows the cleansing from the defilements to indicate that effacement is accomplished by giving up anger 24 , etc. And the cleansing from the defilements will be successful when aided by amenability to advice, noble friendship and heedful diligence See end of Note This passage on misapprehending about which see Note 18 is also meant to show that one who, by the right conduct here described, is in the process of attaining one of the paths of sanctitude, will be led to the acme of effacement by this last-mentioned threefold way of effacement.
Examples are given beginning with the intention to give almsfood to monks, up to the aspiration for Buddhahood. The Sub. This certainly applies to the intention to give alms, etc. But in the efforts for effacing the defilements, the formation of a mental attitude directed towards it, in other words, the heart's resolve, is certainly an important factor.
This section of the discourse has been condensed in the present translation. But he who has chosen the path of effacement as his way of practice patipada is well advised to repeat all forty-four items, linking them with his heart's earnest resolve. Also, the last two sections of the discourse have been condensed. They are just like that because, on the occasion of their yielding a kamma result, that result will be desirable and pleasant.
Just as all salutary states lead upwards, so it is with that one state of harmlessness for him who is harmless. Having learned of the contents, they respond with respect, knowing it as the king's order. But they do not think that it is the letter reader's order; he will receive praise only for his smooth and fluent reading of the letter. Similarly, even if preachers of the ability of Sariputta Thera expound the Dhamma, still they are just like readers of a letter written by another.
Their sermon should truly be attributed to the Blessed One, like the decree to the king. At the very least, stealing leads to damage and loss of property. Some people believed that concentration, mental absorption, joy, or other varieties of experience that are called defilements of insight upakkilesa would suffice to ensure the conquest of dsicourse views and the attainment of Arahantship. We have to overcome this kind of defilement though access concentration and attainment concentration associated with absorption.
They went up to the top of a hill by means of a ladder and pushed away the ladder as they were bent on practising the Dhamma at the sacrifice of their lives. Although suttw lived for 20, years they did not get bored and never thought of marriage, but practised celibacy happily. With the mind free from all unwholesome distractions, he or she is calm and peaceful. To enjoy good health and freedom from disease you should lead a life of non-violence and kindness.
She wept because she was sorry for the king who would have to suffer like her for his bloody sacrifice. Likewise, death destroys all mind and matter completely, but new psychophysical phenomena of existence arise in a new life, and these are causally related to those in the previous life. The practice of meditation has an air of holiness and any experience that is somewhat unusual is likely to be mistaken for an extraordinary insight. This is overcoming by momentary abandonment.
It tops the list of five major rules of conduct binding on the Jains. It can be ended only by non-violence. These minor sexual acts from No. If the court gives the decision in your favour in the case of property that you acquire unfairly through litigation, you commit theft. When they were reborn in the human world, they lived in affluence. However, since they have no connection with the Sallekha Sutta, I have omitted them.
The sutta is beneficial to meditators and non-meditators alike; it is helpful to all those who wish to overcome immoral desires and cultivate skilful, wholesome desires. These songs were also sung by ladies of the court.
0コメント