Re: [dsg] Re: On Siila 10.
- Dear Lukas,
Op 24-feb-2013, om 9:21 heeft Lukas het volgende geschreven:
Quote: In the section dealing with that of two kinds: fulfilling a
training precept announced by the Blessed One thus: "This should be
done" is keeping; not doing what is prohibited by him thus: "This
should not be done" is avoiding. Herein, the word meaning is this:
they keep (caranti) within that, they proceed as people who fulfil
the virtues, thus it is keeping (caaritta); they preserve, they
protect, they avoid, thus it is avoiding. Herein, keeping is
accomplished by faith and energy; avoiding, by faith and mindfulness.
This is how it is of two kinds as keeping and avoiding.
> L: How this refers to 4 efforts? Can you recall 4 efforts, like-------
> this pahana etc,?
> Why keeping is done with faith and effort and avoiding by faith and
> mindfulness? Not the opossite way?
N:Keeping, carana, this is the performing of all kinds of kusala and
the development of right understanding. We need confidence in kusala,
saddhaa, for this. Also viriya, an effort should be made, but not by
a self. Laziness, thinking of your own pleasure and comfort is not
helpful for kusala carana. Sankhaarakkhandha works it way, all kinds
of sobhana cetasikas are needed, but here especially saddhaa and
viriya are mentioned.
Avoiding: faith and sati. Again, confidence in kusala is always
needed. Mindfulness: not being forgetful, letting slip what is
beneficial. When one is slack, not mindful, paying no attention to
kusala, one can so easily tell a lie, or slander or commit other
[Non-text portions of this message have been removed]
- Dear Lukas & all,
"The detailed explanation of virtue is given in diverse ways in the Visuddhimagga (Chapter I), in the passage beginning: "Virtue is the states beginning with volition present in one who abstains from the destruction of life, etc., or in one who fulfils the practice of the duties." All that should he brought in here. Only there is this distinction: in that work the discussion of virtue has come down for beings who seek the enlightenment of disciples; but here, because the discussion is intended for great bodhisattvas, it should be explained making compassion and skilful means the forerunners.
"Just as the Great Man does not dedicate the merits from his practice of virtue to his own release from affliction in the unfortunate destinations, or to his own achievement of kingship in the fortunate destinations, or to becoming a world-ruling monarch, a god, Sakka, Mara, or Brahma, so too he does not dedicate it to his own attainment of the threefold knowledge, the six direct knowledges, the four discriminations, the enlightenment of a disciple, or the enlightenment of a paccekabuddha. But rather he dedicates it only for the purpose of becoming an omniscient Buddha in order to enable all beings to acquire the incomparable adornment of virtue.
"This is the method of practising the perfection of virtue."