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[Buddha]

Author Topic: [Q&A] Would the Buddha Shelter us from being offended?  (Read 145 times)

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Offline Johann

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[Q&A] Would the Buddha Shelter us from being offended?
« on: November 12, 2017, 01:56:27 AM »
Would the Buddha Shelter us from being offended?

Quote from: Lowbrow on BSE
Would the Buddha Shelter us from being offended?

Would the Buddha shelter one from being offended by people? If so, how would he shelter one? If not, then why not?

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*

(This is a maybe modified and expanded answer of the "original" that can be found here .)


- Namo tassa bhagavato arahato sammā-sambuddhassa   - 





No, not for the case of taking side, not in a wordily sense, not as one usually would expext. Beings are owner of there actions! He would nevertheless speak of what is good, explain cause and effect but never making a favor, never "playing" world empire king or judge. Mara often tried to bring him to become a leader, a judge in wordly views.

Knowing kamma, knowing that beings are heir of their deeds, wise don't do such, letting beings chose their deeds and defent or shelter, devote only to the Dhamma.

For more to understand, read:

Namo tassa bhagavato arahato sammā-sambuddhassa

Banner Protection (Dhajagga Paritta [1])   

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika. Then he addressed the monks saying, "O monks." — "Venerable Sir," said the monks by way of reply to the Blessed One. Thereupon he spoke as follows:

"Monks, I shall relate a former incident. There arose a battle between the Devas (gods) and Asuras. Then Sakka, the Lord of the devas, addressed the devas of the Tavatimsa heaven thus:

"'Happy ones, if the devas who have gone to the battle should experience fear or terror or suffer from hair standing on end, let them behold the crest of my own banner. If you do so, any fear, terror or hair standing on end arising in you will pass away.

"'If you fail to look up to the crest of my banner, look at the crest of the banner of Pajapati, King of gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.

"'If you fail to look up to the crest of Pajapati, King of the gods, look at the crest of the banner of Varuna, King of the gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.'

"Monks, any fear, terror or hair standing on end arising in them who look at the crest of the banner of Sakka... The Lord of the gods, of Pajapati... of Varuna... of Isana, the King of the gods, any fear terror or hair standing on end, may pass away, or may not pass away. What is the reason for this?

"Sakka, the Lord of gods, O monks, is not free from lust, not free from hate, not free from delusion, and is therefore liable to fear, terror, fright, and flight. I also say unto you O monks — if any fear, terror or hair standing on end should arise in you when you have gone to the forest or to the foot of a tree, or to an empty house (lonely place), then think only of me thus:

"'Such Indeed is the Blessed One, arahant (Consummate One), supremely enlightened, endowed with knowledge and virtue, welcome being, knower of worlds, the peerless trainer of persons, teacher of gods and men, the Buddha, the Blessed One.' Monks, if you think of me, any fear, terror, or standing of hair on end, that may arise in you, will pass away.

"If you fail to think of me, then think of the Dhamma (the Doctrine) thus: 'Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up to Nibbana, a Dhamma to be understood by the wise each for himself.' Monks, if you think of the Dhamma, any fear, terror or hair standing on end, that may arise in you, will pass away.

"If you fail to think of the Dhamma, then think of the Sangha (the Order) thus: 'Of good conduct is the Order of Disciples of the Blessed One, of upright conduct is the Order of Disciples of the Blessed One, of wise conduct is the Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples of the Blessed One. This Order of Disciples of the Blessed One — namely those four pairs of persons,[2] the eight kinds of individuals[3] — is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutations, is an incomparable field of merit for the world.' Monks, if you think of the Sangha, any fear, terror or hair standing on end, that may arise in you, will pass away. What is the reason for this? The Tathagata, O monks, who is arahant, supremely enlightened, is free from lust, free from hate, is free from delusion, and is not liable to fear, terror, fright or flight."

So said the Blessed One. Having thus spoken, the teacher, the "Welcome Being" (Sugata), further said:

i. Whether in forest or at foot of tree,
Or in some secluded spot, O monks,
Do call to mind that Buddha Supreme;
Then will there be no fear to you at all.

ii. If you think not of the Buddha, O monks,
That Lord of the world and Chief of men,
Then do think, O monks, of that Dhamma;
So well preached and leading to Nibbana.

iii. If you think not of the Dhamma, O monks
Well preached and leading to Nibbana;
Then do think, O monks, of that Sangha,
That wonderful field of merit to all.

iv. To those recalling the Buddha supreme,
To those recalling the Dhamma sublime,
And to those recalling the Sangha,
No fear, no terror will make them quiver.

And now he and the other 2 Juwels are the highest and only real shelter, refuge! So answered on an ideal level: YES!

Yes, in regard of real help, if posdible, not easy to understand it as such.

Worthy to note: If still aspecting your self to be helped, itjs you duty to help. Only if one does no more aspect to be helped, one is rightous free of helping others. And of course, aside helping onself first to get ride of desire, aversion and delution, one who helps others at the same time is more sublime. Yet such is not a inherent duty of the path but of course a duty to be able to reach the path. That is why having helped those who one owes service is one of the highest blessings .
 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Support for one's parents,
  assistance to one's wife and children,
  consistency in one's work:
      This is the highest protection.

Giving, living in rectitude,
  assistance to one's relatives,
  deeds that are blameless:
      This is the highest protection.


And about the highest help, less are willing to take on but just act for own objectives:
 

Namo tassa bhagavato arahato sammā-sambuddhassa

This was said by the Blessed One, said by the Arahant, so I have heard: "There are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma. There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of the two, this is supreme: sharing of the Dhamma. There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of the two, this is supreme: help with the Dhamma."


The gift he describes
  as foremost & unsurpassed,
  the sharing the Blessed One has extolled:
  who — confident in the supreme field of merit,
      wise, discerning —
  wouldn't give it at appropriate times?
  Both for those who proclaim it
  and those who listen,
  confident in the message of the One Well-gone:
  it purifies their foremost benefit —
      those heeding the message
      of the One Well-gone.
Quote from: §98

And who does not simply help his defiöements, to identify him/herself to gain, sacrify pointless and does not keep Silas, doing his obligations? Do you?

Watch out the worthy guṇa for your sacrifies!

Render help and assistance, doing ones duties, is a factor of the merits of virtue and is called Veyyāvacca

One who is not devoted to anything suffers, the Awakened saw, and that is why he devoted all lasting fuel in service for the truth, the Dhamma, yet free of any duty at all.

See also The Arrows of Thinking Papañca & the path to end conflict

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

I will tell
  of how
  I experienced
  samvega.
  Seeing people floundering
  like fish in small puddles,
  competing with one another–

as I saw this,
      fear came into me.

The world was entirely
  without substance.
  All the directions
  were knocked out of line.
  Wanting a haven for myself,
  I saw nothing
  that wasn’t laid claim to.
  Seeing nothing in the end
  but competition,
  I felt discontent.


Rather than trying to solve the problem by looking for a larger puddle for himself or his fellow fish, he looked inside to see why people would want to be fish in the first place. What he found was an arrow embedded in his own heart:

And then I saw
      an arrow here,
  so very hard to see,
  embedded in the heart.
  Overcome by this arrow
  you run in all directions.
  But simply
      on pulling it out
      you don’t run,
      you don’t sink.

This arrow has many names in the Pali Canon–the oldest extant record of the Buddha’s teachings–and one of them is papañca. Papañca is a type of thinking that causes conflict within those who think it, and leads them into conflict with people outside.

For more see Refuge.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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