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Topic Summary

Posted by: Dhammañāṇa
« on: July 06, 2019, 03:02:46 PM »

 _/\_
Okasa Bhante Ariyadhammika ,

having taken leave, having just given a teaching, my person thought that it is not only very related to the topic here, but would like to ask Bhante, if he would be that generous to investigate the statements, prove them, and possible enlarge, correct or rebuke them, not at least for the  main topics understanding here.
May Bhante, if his circumstances allow it and no burden for his own practice, out of compassion for many, take on a critical inspection of the taught, so that the Buddha, his Dhamma, the worthy Sangha, would not misinterpreted and many could benefit from it.

Here the taught, just short time ago delivered: [Q&A] Could someone teach the Dhamma better then the Buddha?

 _/\_  _/\_  _/\_
Posted by: Dhammañāṇa
« on: May 31, 2019, 03:00:56 PM »

Kana could find the mentioned Sutta, in regard of "What counts as the words of the Buddha"

Namo tassa bhagavato arahato sammā-sambuddhassa

Uttara Sutta

On one occasion Ven. Uttara was staying in Mahisavatthu [Water Buffalo Ground] on Sankheyyaka Mountain in Dhavajalika. There he addressed the monks:

“Friends, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others.”

Now on that occasion the Great King Vessavana had gone from the north to the south on some business or other. He heard Ven. Uttara in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika teaching the monks the Dhamma in this way: “Friends, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others.” So — just as a strong man might extend his flexed arm or flex his extended arm — the Great King Vessavana disappeared from Dhavajalika on Sankheyyaka Mountain in Mahisavatthu and reappeared among the devas of the Heaven of the Thirty-three. Then he went to Sakka the deva-king and, on arrival, said, “You should know, dear sir, that Ven. Uttara in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika is teaching the monks the Dhamma in this way: 'Friends, it's good for a monk periodically to have reflected on his own failings… on the failings of others… on his own attainments… on the attainments of others.'”

So Sakka the deva-king — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from the devas of the Heaven of the Thirty-three and reappeared in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika in Ven. Uttara's presence. Then he went to Ven. Uttara and, on arrival, bowed down to him and stood to one side. As he was standing there, he said to Ven. Uttara, “Is it true, venerable sir, that Ven. Uttara is teaching the monks the Dhamma in this way: 'Friends, it's good for a monk periodically to have reflected on his own failings… on the failings of others… on his own attainments… on the attainments of others'?”

“Yes, deva-king.”

“But is this Ven. Uttara's own extemporaneous invention, or is it the saying of the Blessed One, the Worthy One, the Rightly Self-awakened One?”

“Very well, then, deva-king, I will give you an analogy, for there are cases where it's through an analogy that observant people can understand the meaning of what is being said. Suppose that not far from a village or town there was a great pile of grain, from which a great crowd of people were carrying away grain on their bodies, on their heads, in their laps, or in their cupped hands. If someone were to approach that great crowd of people and ask them, 'From where are you carrying away grain?' answering in what way would that great crowd of people answer so as to be answering rightly?”

“Venerable sir, they would answer, 'We are carrying it from that great pile of grain,' so as to be answering rightly.”

“In the same way, deva-king, whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak.”

“Amazing, venerable sir. Astounding, venerable sir — how well that has been said by Ven. Uttara: 'Whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak.' *(1) On one occasion the Blessed One was staying near Rajagaha on Vulture Peak Mountain, not long after Devadatta's departure. There, referring to Devadatta, he addressed the monks: 'Monks, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others.

”'Conquered by eight untrue dhammas, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable. Which eight?

“'Conquered by material gain, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

”'Conquered by lack of material gain…

“'Conquered by status…

”'Conquered by lack of status…

“'Conquered by offerings…

”'Conquered by lack of offerings…

“'Conquered by evil ambition…

”'Conquered by evil friendship, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

“'Monks, it's good for a monk to keep conquering again & again any arisen material gain. It's good for a monk to keep conquering again & again any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.

”'And for what compelling reason should a monk keep conquering again & again any arisen material gain… any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers are not.

[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]

“'It's for this compelling reason that a monk should keep conquering again & again any arisen material gain… any arisen evil friendship.

”'Therefore, monks, you should train yourselves: 'We will keep conquering again & again any arisen material gain… any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.' That's how you should train yourselves.' *

“Up to now, Ven. Uttara, the four companies — monks, nuns, lay men, & lay women — have not established this Dhamma-discourse among human beings. Take up this Dhamma-discourse, Ven. Uttara! Master this Dhamma-discourse, Ven. Uttara! Remember this Dhamma-discourse, Ven. Uttara! Connected with the goal is this Dhamma-discourse, and basic to the holy life!”

One may ask why my person told "what is said by Noble Ones" above and not just "what is well said. As made clear here in the not out of reason following part on Devatatta, only one who has overcome the 8 wordily dhammas, has abound maccariya, only such lies withing the "great pile of grain", while what is pound to the 8 wordily Dhammas, originated there, can not provide release.
Posted by: Dhammañāṇa
« on: May 31, 2019, 02:47:22 PM »

 _/\_ _/\_ _/\_

Venerable members of the Sangha,
Venerable fellows,

valued Upasaka, Upasika
Buddha-parisata,

"entertaining" here another time for a good, or follow the ways of the Noble-Ones, to often discuss and cross-question matters wit each other (even if practical no more required for the questioner, the asked or even both):

Venerable Ariyadhammika - while discussing matters on Vinaya, better on certain usuals in the practice of Duthangas - generously shared the four great references mentioned in AN 4.180 and DN16. Asked if Bhante might be pleased and approves further detail investigation of the meaning of the Sutta, if he would like to help here, he stayed silent. Staying silent my person assumes it as being an acceptance and so would like to invite foremost the Theras and Venerables, coming in touch with the topic, to help, out of compassion, to get a good understanding of the meaning.

Here the translated and given part from the Mahaparinibbana Sutta (my person has current no possibility to supply with a, for the Sangha, given-to-make-use-of-it-translation on AN 4.180.

Namo tassa bhagavato arahato sammā-sambuddhassa

The Four Great References

7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. [37] Listen and pay heed to my words." And those bhikkhus answered, saying:

"So be it, Lord."

8-11. Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."

Here it has been said, delivered (my person hopes that he had traced the right Pali-section for it as well):

Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline...

Namo tassa bhagavato arahato sammā-sambuddhassa

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ suggahita’nti.
[/bockq]

What is the meaning of "one should trace them in the Discourses and verify them by the Discipline", how should this be understood. What counts as source of Sutta (Dhamma), source of Vinaya? What is meant by "this is the Blessed One's utterance"?

Related to it my person comes a Sutta to mind, where people criticized another to do not recite the texts of the Buddha, the Buddha never said this, and the Buddha declared that what ever dhammic teaching a Noble person would give, would count as said by the Buddha.

(My person just did not remember the name of it, Nyom Moritz once quoted it in the talk-box in relation of "proving another attainments from time to time, and proving ones own", which was advocated by the criticized person and rejected to have not been told by the Buddha.)

Related to it also a certain structure of relay-ability comes to mind, starting with the lowest trustworthy source, ones own opinion, goes on to a knower of one book, two, three, then one who has mastered the Jhanas, Streamenter, Oncereturner... and finally the Arahat as highest kind of teacher, relay-ability (parts of this comment might have it's origin in the commentaries).

In how far can all this be possible adopted to merely literary sources most might have access? Would just relay on literary sources give even the possibility to prove within this standards, lacking on refined sources find only by Noble Ones?

My person hopes he could give here useful anchors to investigate this topic as well as hints on slippery tracks possible to use by defilement to take them as an anchor.

May the Venerable Ones, out of compassion, help to get a good and most proper understanding of the meaning, while providing a way of thinking suitable for possible many states of developments of wisdom and attentivity.

May who ever knowledgeable, or tracing good accounts, feel free of giving into this topic here.