Posted by: Dhammañāṇa
« on: June 24, 2017, 11:06:46 AM »In justify taking what is not given, they say, to make a copy is not taking (away).
And by arguing so, they even copy parts of the Dhamma, suggesting that they own the Dhamma.
By doing so, by maintaining their stand, their livelyhood, they simply steal. What? The truth, in this case.
And the same counts with every "copy", not given or misused, against th owners objectives and intent.
Who ever makes a copy not given, not used or using in the way the owner intent, is taking what is not given, harms the owner.
And in case of Dhamma, who ever makes a copy of the inferior, makes not given (since in this way not possible) use of it for his sake, his stand, his honor, gain, his/her poor livelyhood, is simply a thief, or like the Buddha told: the "ultimate great thief".
In the same way, if one consciously takes a copy, not given, not possible to be taken on trust (that the owner would be happy see that purpose), is simply breaking the moral principles of persons with integrity.
For one not capable that precepts are a matter of not harming, not depriving others and think that they even have a right to missinterprete the Dhamma, or believe that they, if wrong, at least didn't know, and so receive mercy for violations, there is no way to make them help.
What ever person saying: "To make a copy, is not taking, know him as either simply out of mind, simply mental defect or the "fourth contemplative. There isn't a fifth."
Those who endanger good societies, valuing the merits of individuals, respect, that righteous gain is a matter of deeds and individual, those who encourage to take and steal for the sake of those willing to gain just be claim, poor in their merits yet grasping for fruits that need to be earned, know them as not following the Vinaya, not following the Dhamma. Such is not the conduct of the noble ones.
And by arguing so, they even copy parts of the Dhamma, suggesting that they own the Dhamma.
By doing so, by maintaining their stand, their livelyhood, they simply steal. What? The truth, in this case.
- Namo tassa bhagavato arahato sammā-sambuddhassa -
"Bhikkhus, in this world with its devas, māras, and brahmās, its generations with brahmans and contemplatives, princes and men, this is the ultimate great thief: he who claims an unfactual, non-existent superior human state (e.g. to own the Dhamma). Why is that? You have consumed the nation's almsfood through theft."
And the same counts with every "copy", not given or misused, against th owners objectives and intent.
Who ever makes a copy not given, not used or using in the way the owner intent, is taking what is not given, harms the owner.
And in case of Dhamma, who ever makes a copy of the inferior, makes not given (since in this way not possible) use of it for his sake, his stand, his honor, gain, his/her poor livelyhood, is simply a thief, or like the Buddha told: the "ultimate great thief".
In the same way, if one consciously takes a copy, not given, not possible to be taken on trust (that the owner would be happy see that purpose), is simply breaking the moral principles of persons with integrity.
For one not capable that precepts are a matter of not harming, not depriving others and think that they even have a right to missinterprete the Dhamma, or believe that they, if wrong, at least didn't know, and so receive mercy for violations, there is no way to make them help.
What ever person saying: "To make a copy, is not taking, know him as either simply out of mind, simply mental defect or the "fourth contemplative. There isn't a fifth."
Namo tassa bhagavato arahato sammā-sambuddhassa
Creating a counterfeit
of those with good practices,
self-asserting, a corrupter of families, intrusive,
deceitful, unrestrained, chaff,
going around in disguise:
he's one who corrupts the path.
Any householder, having ferreted these out
— a discerning disciple of those who are noble — (ariya-disciple)
knowing they aren't all the same,
seeing this, his conviction's not harmed.
For how could the corrupt with the un-
corrupt,
the impure with the pure,
be put on a par?"
Those who endanger good societies, valuing the merits of individuals, respect, that righteous gain is a matter of deeds and individual, those who encourage to take and steal for the sake of those willing to gain just be claim, poor in their merits yet grasping for fruits that need to be earned, know them as not following the Vinaya, not following the Dhamma. Such is not the conduct of the noble ones.