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dhamma

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  • Erick Samita Eevensen
    Monks, I will teach you the craving that ensnares, that floats along, that is far flung, that clings to one, by which this world is smothered, enveloped,
    Message 1 of 1 , Jan 31, 2003
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      "Monks, I will teach you the craving that ensnares, that floats along, that is far flung, that clings to one, by which this world is smothered, enveloped, tangled like a ball of thread, covered as with blight, twisted up like a grass rope, so that it does not pass beyond the Constant Round, the Downfall, the Way of Woe, the Ruin...

      Monks, when there is the thought: "I am" -- there come to be the thoughts: "I am in this world; I am thus; I am otherwise; I am not eternal; I am eternal; Should I be? Should I be in this world? Should I be thus? Should I be otherwise? May I become. May I become in this world. May I become thus. May I become otherwise. I shall become. I shall become otherwise." These are the eighteen thoughts which are haunted by craving (tanhavicaritani) concerning the inner self (ajjhattikassa)."

      ***

      Putting away ill-will and hatred (vyapadapadosa), he abides with heart free from enmity (avyapannacitta), benevolent and compassionate towards every living being (sabbe panabhutahitanukampi) and purifies his mind of malevolence.

      ***

      When this is, that is; this arising, that arises.
      When this is not, that is not; this ceasing, that ceases.

      Imasmim sati idam hoti; imass' uppada idam uppajjati.
      Imasmim asati idam na hoti;imassa nirodha idamnirujjhati.

      ***

      "Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform -- would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.

      ***

      "And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. This is called right mindfulness... "

      ***

      "Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him -- seeing it, observing it, & appropriately examining it -- it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him -- seeing it, observing it, & appropriately examining it -- it would appear empty, void, without substance: for what substance would there be in consciousness?"

      ***

      Mara:

      "By whom     was this being created?
      Where     is the living being's maker?
      Where     has the living being originated?
      Where     does the living being
                  cease?"

      Sister Vajira:

      "What? Do you assume a 'being,' Mara?
      Do you take a position?
      This is purely a pile of fabrications.
          Here no living being
          can be pinned down.
      Just as when, with an assemblage of parts,
          there's the word,
              chariot,
      even so when aggregates are present,
          there's the convention of
              a being.
      For only stress     is what comes to be;
          stress,     what remains & falls away.
          Nothing but stress     comes to be.
              Nothing ceases    but stress."

      Then Mara the Evil One -- sad & dejected at realizing, "Vajira the nun knows me" -- vanished right there.

      ***

      "It's just as when boys or girls are playing with little sand castles (lit: dirt houses). As long as they are not free from passion, desire, love, thirst, fever, & craving for those little sand castles, that's how long they have fun with those sand castles, enjoy them, treasure them, feel possessive of them. But when they become free from passion, desire, love, thirst, fever, & craving for those little sand castles, then they smash them, scatter them, demolish them with their hands or feet and make them unfit for play.

      "In the same way, Radha, you too should smash, scatter, & demolish form, and make it unfit for play. Practice for the ending of craving for form.

      "You should smash, scatter, & demolish feeling, and make it unfit for play. Practice for the ending of craving for feeling.

      "You should smash, scatter, & demolish perception, and make it unfit for play. Practice for the ending of craving for perception.

      "You should smash, scatter, & demolish fabrications, and make them unfit for play. Practice for the ending of craving for fabrications.

      "You should smash, scatter, & demolish consciousness and make it unfit for play. Practice for the ending of craving for consciousness -- because the ending of craving, Radha, is Unbinding."

      ***

      And what is the noble method that is rightly seen & rightly ferreted out by discernment? There is the case where a disciple of the noble ones notices:

      When this is, that is.
      From the arising of this comes the arising of that.
      When this isn't, that isn't.
      From the cessation of this comes the cessation of that.

      In other words:

      With ignorance as a condition there are fabrications.
      With fabrications as a condition there is consciousness.
      With consciousness as a condition there is name & form.
      With name & form as a condition there are the six sense spheres.
      With the six sense spheres as a condition there is contact.
      With contact as a condition there is feeling.
      With feeling as a condition there is craving.
      With craving as a condition there is clinging/sustenance.
      With clinging/sustenance as a condition there is becoming.
      With becoming as a condition there is birth.
      With birth as a condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

      Now from the remainderless fading & cessation of that very ignorance there is the cessation of fabrications. From the cessation of fabrications there is the cessation of consciousness. From the cessation of consciousness there is the cessation of name & form. From the cessation of name & form there is the cessation of the six sense spheres. From the cessation of the six sense spheres there is the cessation of contact. From the cessation of contact there is the cessation of feeling. From the cessation of feeling there is the cessation of craving. From the cessation of craving there is the cessation of clinging/sustenance. From the cessation of clinging/sustenance there is the cessation of becoming. From the cessation of becoming there is the cessation of birth. From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

      This is the noble method that is rightly seen & rightly ferreted out by discernment.

       



      "There is the case where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is obsessed with the idea that 'I am form' or 'Form is mine.' As he is obsessed with these ideas, his form changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration. "

      -Nakulapita Sutta



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