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Talkbox

2019 May 24 14:13:29
Johann: Nyom Moritz

2019 May 24 13:28:52
Moritz: Vandami Bhante _/\_

2019 May 24 05:23:33
Johann: Venerable

2019 May 24 05:22:57
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann

2019 May 24 02:08:29
Johann: Nyom Moritz, Nyom Villa.

2019 May 24 01:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 24 01:54:14
Moritz: Bong Villa _/\_

2019 May 24 01:49:43
Moritz: Vandami Bhante _/\_

2019 May 24 01:06:04
Johann: Venerable Ariyadhammika  _/\_

2019 May 20 04:14:26
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 20 01:31:27
Johann:  _/\_ Bhante Indannano

2019 May 19 11:28:39
Khemakumara: Nyom Cheav Villa

2019 May 19 11:27:48
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann  _/\_ _/\_ _/\_

2019 May 18 23:55:08
Moritz: Vandami Bhante _/\_

2019 May 18 10:34:49
amanaki: Thank you Johann  _/\_

2019 May 18 09:59:33
Johann: Nyom Amanaki. Mudita that you may have possible found what searched for on a special day.

2019 May 18 09:24:56
Maria:  _/\_

2019 May 18 09:24:35
Maria: werter Bhante!

2019 May 18 09:22:43
Johann: Nyom Mizi

2019 May 18 09:21:31
Johann: Nyom Sophorn, Nyom Villa... may all here but also there rejoice in own and others goodness.

2019 May 18 05:03:47
Cheav Villa: សាធុ​សាធុ _/\_ _/\_ _/\_

2019 May 18 02:16:49
Moritz: _/\_ _/\_ _/\_

2019 May 14 07:51:30
Vithou:  _/\_

2019 May 14 05:40:54
Johann: As long as not using telefon while riding. Sokh chomreoun, Nyom.

2019 May 13 18:38:46
Moritz: Vandami Bhante _/\_ (sitting in Taxi)

2019 May 12 15:44:32
Johann: But better ask Nyom Chanroth, since Atma does not walk that far these days.

2019 May 12 15:04:01
Johann: not teally, Nyom Vithou. Still less water in the streams here. Some still dry. Needs a while down from the mountains and not that much rain yet.

2019 May 12 14:54:37
Vithou: how is the road Bhante? Is it float at the mountain leg?

2019 May 12 14:51:59
Vithou:   _/\_

2019 May 12 14:40:43
Johann: Nyom Vithou. Nothing special. Yes, rain is present every afternoon since some days.

2019 May 12 14:38:33
Vithou: Bhante, how is everything at Asrum? Is it raining everyday?

2019 May 12 07:05:30
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 12 03:58:19
Johann: a joyful day in merits on this Sila-day

2019 May 11 17:04:10
Cheav Villa:  :) _/\_

2019 May 11 16:16:56
Moritz: Bong Villa _/\_

2019 May 11 05:35:39
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 May 11 00:52:44
Johann: an meritful Uposatha, those keeping it today

2019 May 10 17:14:43
Moritz: Chom reap leah, I am going to work. _/\_

2019 May 10 17:09:07
Johann: Nyom Moritz

2019 May 10 17:07:14
Moritz: Vandami Bhante _/\_

2019 May 10 16:19:14
Moritz: Chom reap sour, bong Villa _/\_

2019 May 07 19:12:10
Johann: Nyom Vithou. Just some hours ago, thought of him.

2019 May 05 04:26:53
Chanroth:  _/\_ _/\_ _/\_

2019 May 04 11:41:08
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 04 10:27:38
Khemakumara: Nyom Cheav Villa

2019 May 03 10:08:09
Khemakumara: Sadhu, sadhu, sadhu  _/\_ _/\_ _/\_

2019 May 03 01:17:53
Johann: A meritful new moon Uposatha those celebrating it today.

2019 May 03 01:16:05
Johann: Talk box is buggy and lines love to jump. Better not editing.

2019 May 03 01:14:19
Johann: U Chanroth: "ថ្ងៃនេះខ្ញុំបាទ បានទទួលនៅសម្ភារៈមួយចំនួន សម្រាប់កសាងអាស្រមថ្មទូកសូមជូនបុណ្យដល់ពុទ្ធបរិសទ័ទាំងអស់គ

2019 May 02 15:15:58
Cheav Villa:   <.I.> _/\_

2019 May 02 15:15:17
Cheav Villa: Sorry because of kh font doesn't run well on my phone. Kana go to edit  to see the right  shout but  was wrong by deleting Pou  Chanroth 's  shout

2019 May 02 15:01:04
Cheav Villa: Mudita  :) _/\_

2019 May 02 13:47:17
Moritz: Anumodana puñña kusala! _/\_

2019 May 01 14:49:38
Johann: Now some monks are so close to many, that they can be visited even by feet.

2019 May 01 06:27:25
Johann: Thats accoss the whole city and hot (but cloudy  :) ) Best wishes and greatings.

2019 May 01 06:22:36
Cheav Villa: Get lost in the jungle of Phnom Penh from 2pm till 6pm

2019 May 01 05:40:26
Cheav Villa: Bhante Khemakumara arrived at Wat Sophea Khun in late evening  _/\_ _/\_ _/\_

2019 Apr 29 09:19:56
Johann: Meister Moritz

2019 Apr 29 08:51:27
Moritz: Vandami Bhante _/\_

2019 Apr 29 03:07:40
Moritz: Chom reap leah _/\_ I am going to sleep.

2019 Apr 29 02:59:19
Cheav Villa:  _/\_

2019 Apr 29 02:41:01
Moritz: _/\_ Bong Villa

2019 Apr 29 01:02:45
Johann: let's see wheter the rain has swept away the new floor ...

2019 Apr 28 13:58:19
Cheav Villa: First time of Heavy rain in Phnom Penh  _/\_ _/\_ _/\_

2019 Apr 28 10:33:14
Cheav Villa: សាធុ​សាធុ  _/\_ _/\_ _/\_

2019 Apr 28 10:21:50
Johann: Oh, rain.

2019 Apr 28 08:46:02
Johann: Pleasing soft weather, yes  :)

2019 Apr 28 08:45:28
Johann: Atma rejoices with the may who possible are able to see a death man walking toward the deathless, and have even occation for a lot of spontan merits.

2019 Apr 28 07:31:59
Cheav Villa: May​ Bhante be well  _/\_ _/\_ _/\_  The sky has been cloudy since 10:30am

2019 Apr 28 03:02:15
Ieng Puthy: 🙏🏻🙏🏻🙏🏻 May Bhante Khemakumara walk(nimun) safely. _/\_ _/\_ _/\_

2019 Apr 27 20:51:41
Johann:  :)

2019 Apr 27 20:51:11
Johann: may it be cloudy (in the hot time) so that feet may be well

2019 Apr 27 17:53:19
Moritz: May Bhante travel safely. _/\_ _/\_ _/\_

2019 Apr 27 16:38:40
Cheav Villa: May​ the Mighty Devas protected Bhante Khemakumara along the path to Wat Sophea Khun  _/\_ _/\_ _/\_

2019 Apr 27 16:03:29
Cheav Villa: ខ្ញុំ​កូណាបាន លឺថា ព្រះអង្គ​ Kemakumara នឹង​និមន្ត ចេញពី វត្ត​អកយំ​ នៅថ្ងៃស្អែក

2019 Apr 27 16:01:32
Cheav Villa: ថ្វាយបង្គំ​ព្រះអង្គ  _/\_ _/\_ _/\_

2019 Apr 27 14:28:42
Ieng Puthy: 🙏🏻🙏🏻🙏🏻

2019 Apr 27 06:55:13
Johann: Nyom Villa

2019 Apr 27 06:54:35
Cheav Villa:   _/\_ _/\_ _/\_

2019 Apr 27 06:31:42
Johann: Nyom Moritz

2019 Apr 27 06:09:34
Moritz: Vandami Bhante _/\_

2019 Apr 27 05:42:54
Moritz: _/\_

2019 Apr 27 00:54:04
Johann: A blessed and meritful halfmoon Sila-day

2019 Apr 25 07:32:44
Ieng Puthy: 🙏🏻🙏🏻🙏🏻អរព្រះគុណ ព្រះអង្គ

2019 Apr 25 04:42:51
Johann: Sokh chomreoun, Nyom. (May well-being come to fullfillment.)

2019 Apr 25 02:30:46
Ieng Puthy: តេីលោកRoman មានបំណងទៅវត្តអកយំនៅថ្ងៃណាដែរ?ព្រះអង្គ🙏🏻🙏🏻🙏🏻

2019 Apr 25 02:29:26
Ieng Puthy: ករុណានិង បងសុភឿន នឹងជូនលោកRoman ទៅវត្តអកយំបាន

2019 Apr 25 02:28:00
Ieng Puthy: ករុណានិង បង សុភឿន នឹងជួយស

2019 Apr 25 02:27:00
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុព្រះអង្គ Vandami Bhante

2019 Apr 24 17:56:05
Cheav Villa: កូណា សរសេរពួកយើង​ គឺជំនួសមុខ​ បងពុទ្ធីនិងសុភឿន  _/\_

2019 Apr 24 17:54:42
Cheav Villa: បង​ពុទ្ធី បានអោយកូណាសួរអំពីពេលវេលា​ ដែលលោកRoman នឹងទៅអកយំ _/\_

2019 Apr 24 17:52:47
Cheav Villa:  _/\_ _/\_ _/\_  កូណាបាន ប្រាប់បងពុទ្ធី និង​សុ​ភឿន ប្រសិនបើគាត់អាចជួយបាន ព្រោះកូណាមិនមានសេរីភាពច្រើនដូចពួកគាត់

2019 Apr 24 17:01:34
Johann: Modern (ab)art of conversation and old patient culture...  :) great training only serious take on and rushing hide on messanger, fb, or in the ocean of Maras internet. Mudita.  :)

2019 Apr 23 13:36:18
Cheav Villa: Kana :D _/\_

2019 Apr 23 13:24:57
Johann: ? But light is always good. Oh, maybe the honey bee candles...: Atma told Upasika Sophorn to take them with her to share, since the mices would eat them away here. Mudita

2019 Apr 23 12:52:51
Cheav Villa: Kana Preah Ang  _/\_ Vithou told kana that Bhante sending us a pair of candles all through Bang Sophorn  :D _/\_

2019 Apr 23 12:06:15
Johann: Nyom Villa. Atma does not understand all circumstances but much mudita and appreciantion with sharing merits with each other, taking each other along good.

2019 Apr 23 11:04:23
Cheav Villa: កូណា ទើបបានដំណឹងពី Vithou ថាព្រះអង្គផ្ញើទានមួយគូមក តាមរយៈ​បងសុភ័ណ​ ខ្ញុំកូណា​សូម​អរព្រះគុណ​  :) _/\_

2019 Apr 23 11:02:19
Cheav Villa: ថ្វាយបង្គំ​ព្រះអង្គ  _/\_ _/\_ _/\_

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Author Topic: Geschenke, die vielleicht verloren gegangen sind. (Zwischenablage)  (Read 3837 times)

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Online Johann

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Verlinkt auf Khuddaka Nikaya (Link nicht mehr aktiv).

Quote from: ehemalige empty-universe.com Sammlung
Patisambhidamagga: The Path of Discrimination    

   Selected Verses translated from the Pali by Geoff Shatz       
   With reference to PTS English translation by Bhikkhu Nanamoli   (for free distribution only)    



   Selected Verses from the Commentary on Liberation    

   Monks, there are these three liberations (vimokkha). What three? Emptiness liberation, signlessness liberation, and desirelessness liberation. These, monks, are three liberations.    

   What is emptiness liberation?    

   Here, monks, a monk, gone to the forest or to the root of a tree or to an empty place, reflects: 'This is empty of a self or that which belongs to a self.' In this way he construes no misinterpretation [regarding phenomena], therefore it is liberation through emptiness. This is emptiness liberation.    

   What is signlessness liberation?    

   Here, monks, a monk, gone to the forest or to the root of a tree or to an empty place, reflects: 'This is empty of a self or that which belongs to a self.' In this way he construes no signs [regarding phenomena], therefore it is liberation through signlessness. This is signlessness liberation.    

   What is desirelessness liberation?    

   Here, monks, a monk, gone to the forest or to the root of a tree or to an empty place, reflects: 'This is empty of a self or that which belongs to a self.' In this way he construes no desire [regarding phenomena], therefore it is liberation through desirelessness. This is desirelessness liberation.    


   Knowledge from contemplation of the impermanence of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from misinterpreting [these phenomena] as being permanent.    

   Knowledge from contemplation of the unsatisfactoriness of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from misinterpreting [these phenomena] as being pleasant/satisfactory.    

   Knowledge from contemplation of the selflessness of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from misinterpreting [these phenomena] as being a self.    

   Knowledge from contemplation of the signlessness of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from misinterpreting [these phenomena] as having [inherent] signs.    

   Knowledge from contemplation of the desirelessness of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from misinterpreting [these phenomena] as being desirable.    

   Knowledge from contemplation of the emptiness of form ... feeling ... perception ... fabrications ... consciousness ... etc., is emptiness liberation because  it liberates from all misinterpretation [i.e. reification].    



   Selected Verses from the Commentary on Emptiness    

   What is emptiness in [relation to] change?    

   [Because it is] produced, form is empty of own-nature; ceased, form is changed and empty.    

   [Because they are] produced, feelings are empty of own-nature; ceased, feelings are changed and empty.    

   [Because they are] produced, perceptions are empty of own-nature; ceased, perceptions are changed and empty.    

   [Because they are] produced, fabrications are empty of own-nature; ceased, fabrications are changed and empty.    

   [Because it is] produced, consciousness is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, the eye is empty ..., the ear is empty ..., the nose is empty ..., the tongue is empty ..., the body is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, visible form is empty ...,  sound is empty ..., odor is empty ..., flavor is empty ..., tactile sensation is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, visual consciousness is empty ..., auditory consciousness is empty ..., olfactory consciousness is empty ..., gustatory consciousness is empty ..., tactile consciousness is empty ..., mental consciousness is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, eye-contact is empty ..., ear-contact is empty ..., nose-contact is empty ..., tongue-contact is empty ..., body-contact is empty ..., mind-contact is empty of own-nature; ceased, it is changed and empty.    

   [Because they are] produced, feelings produced from eye-contact are empty ..., feelings produced from ear-contact are empty ..., feelings produced from nose-contact are empty ..., feelings produced from tongue-contact are empty ..., feelings produced from body-contact are empty ..., feelings produced from mind-contact are empty of own-nature; ceased, they are changed and empty.    

   [Because they are] produced, perceptions of visible form are empty ..., perceptions of sound are empty ..., perceptions of odor are empty ..., perceptions of flavor are empty ..., perceptions of tactile sensation are empty ..., perceptions of mental phenomena [i.e. feeling, perception, and fabrications] are empty of own-nature; ceased, they are changed and empty.    

   [Because it is] produced, volitional intention pertaining to visible form is empty ..., volitional intention pertaining to sound is empty ..., volitional intention pertaining to odor is empty ..., volitional intention pertaining to flavor is empty ..., volitional intention pertaining to tactile sensation is empty ..., volitional intention pertaining to mental phenomena [i.e. feeling, perception, and fabrications] is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, craving [and aversion] for visible form is empty ..., craving [and aversion] for sound is empty ..., craving [and aversion] for odor is empty ..., craving [and aversion] for flavor is empty ..., craving [and aversion] for tactile sensation is empty ..., craving [and aversion] for mental phenomena [i.e. feeling, perception, and fabrications] is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, directed thought pertaining to visible form is empty ..., directed thought pertaining to sound is empty ..., directed thought pertaining to odor is empty ..., directed thought pertaining to flavor is empty ..., directed thought pertaining to tactile sensation is empty ..., directed thought pertaining to mental phenomena [i.e. feeling, perception, and fabrications] is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, discursive thinking pertaining to visible form is empty ..., discursive thinking pertaining to sound is empty ..., discursive thinking pertaining to odor is empty ..., discursive thinking pertaining to flavor is empty ..., discursive thinking pertaining to tactile sensation is empty ..., discursive thinking pertaining to mental phenomena [i.e. feeling, perception, and fabrications] is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, solid form (earth) is empty ..., liquid form (water) is empty ..., gaseous form (air/wind) is empty ..., temperature (fire) is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, the eye sensory sphere is empty ..., the visible form sensory sphere is empty ...,  the ear sensory sphere is empty ..., the sound sensory sphere is empty ..., the nose sensory sphere is empty ..., the odor sensory sphere is empty ..., the tongue sensory sphere is empty ..., the flavor sensory sphere is empty ..., the body sensory sphere is empty ..., the tactile sensation sensory sphere is empty ..., the mind sensory sphere is empty ..., the mental phenomena sensory sphere is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, the eye element is empty ..., the visible form element is empty ..., the visual consciousness element is empty ..., the ear element is empty ..., the sound element is empty ..., the auditory consciousness element is empty ..., the nose element is empty ..., the odor element is empty ..., the olfactory consciousness element is empty ..., the tongue element is empty ..., the flavor element is empty ..., the gustatory consciousness element is empty ..., the body element is empty ..., the tactile sensation element is empty ..., the tactile consciousness element is empty ..., the mind element is empty ..., the mental phenomena element is empty ..., the mental consciousness element is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, the sensual desire element is empty ..., the form element is empty ..., the formless element is empty of own-nature; ceased, it is changed and empty.    

   [Because it is] produced, ignorance is empty ..., fabrications are empty ..., consciousness is empty ..., name and form are empty ..., the sixfold sensory spheres are empty ..., contact is empty ..., feeling is empty ..., craving is empty ..., grasping is empty ..., becoming is empty of own-nature; ceased, it is changed and empty.    


   What is supreme emptiness?    

   This Dhamma is supreme, this Dhamma is superior, this Dhamma is excellent: the calming of all fabrications, the relinquishing of all substrata of becoming, the exhaustion of craving, the fading away of greed, cessation, Nibbana. This is supreme emptiness.    


   What is internal emptiness?    

   Internally the eye is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the ear is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the nose is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the tongue is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    
   Internally the body is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the mind is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   This is internal emptiness.    


   What is external emptiness?    

   Externally visible form is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Externally sound is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Externally odor is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Externally flavor is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Externally tactile sensation is empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Externally mental phenomena are empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   This is external emptiness.    


   What is emptiness both ways?    

   Internally the eye and externally visible form are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the ear and externally sound are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the nose and externally odor are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the tongue and externally flavor are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the body and externally tactile sensation are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   Internally the mind and externally mental phenomena are both empty of a self or that which belongs to a self or of what is permanent and everlasting and eternal and not subject to change.    

   This is emptiness both ways.    


   What is the ultimate meaning (paramattha) of emptiness [as it relates to] all kinds of emptiness, which is the terminating of [temporal] occurrence in one who is fully aware?    

   (The seven hindrances and their antidotes)    

   Here, through renunciation one who is fully aware terminates the occurrence of impulsive sensual desire; through nonaggression one who is fully aware terminates the occurrence of aggression; through perception of light one who is fully aware terminates the occurrence of laziness/sleepiness; through nondistraction one who is fully aware terminates the occurrence of agitation; through understanding phenomena one who is fully aware terminates the occurrence of doubt; through knowledge one who is fully aware terminates the occurrence of ignorance; through gladness one who is fully aware terminates the occurrence of boredom.    

   (The four jhanas and four formless attainments)    

   Through the first jhana one who is fully aware terminates the occurrence of the hindrances; through the second jhana one who is fully aware terminates the occurrence of directed thought and discursive thinking; through the third jhana one who is fully aware terminates the occurrence of happiness (piti); through the fourth jhana one who is fully aware terminates the occurrence of pleasantness (sukha); through the attainment of the sphere of infinite space one who is fully aware terminates the occurrence of perceptions of form, perceptions of resistance, and perceptions of diversity; through the attainment of the sphere of infinite consciousness one who is fully aware terminates the occurrence of perception of the sphere of infinite space; through the attainment of the sphere of nothingness one who is fully aware terminates the occurrence of perception of the sphere of infinite consciousness; through the attainment of the sphere of neither-perception-nor-nonperception one who is fully aware terminates the occurrence of perception of the sphere of nothingness.    

   (The eighteen principle contemplations)    

   Through the contemplation of impermanence one who is fully aware terminates the occurrence of the perception of permanence; through the contemplation of unsatisfactoriness one who is fully aware terminates the occurrence of the perception of satisfactoriness; through the contemplation of not-self one who is fully aware terminates the occurrence of the perception of self; through the contemplation of dispassion one who is fully aware terminates the occurrence of delight; through the contemplation of fading away one who is fully aware terminates the occurrence of greed; through the contemplation of cessation one who is fully aware terminates the occurrence of arising; through the contemplation of relinquishment one who is fully aware terminates the occurrence of grasping; through the contemplation of decay one who is fully aware terminates the occurrence of the perception of compactness; through the contemplation of fall one who is fully aware terminates the occurrence of accumulation; through the contemplation of change one who is fully aware terminates the occurrence of the perception of everlastingness; through the contemplation of signlessness one who is fully aware terminates the occurrence of signs; through the contemplation of desirelessness one who is fully aware terminates the occurrence of desire; through the contemplation of emptiness one who is fully aware terminates the occurrence of misinterpretation; through the clear seeing (vipassana) of phenomena (dhammas) that is higher discernment (adhipanna) one who is fully aware terminates the occurrence of misinterpretation due to grasping at a core; through correct knowledge (yathabhuta-nana) and seeing one who is fully aware terminates the occurrence of misinterpretation due to delusion; through the contemplation of [the] danger [of fabricating] one who is fully aware terminates the occurrence of misinterpretation due to reliance [on fabrications]; through the contemplation of reflection one who is fully aware terminates the occurrence of non-reflection; through the contemplation of turning away one who is fully aware terminates the occurrence of misinterpretation due to bondage.    

   (The four transcendent paths)    

   Through the stream-entry path one who is fully aware terminates the occurrence of defilements associated with wrong view; through the once-returner path one who is fully aware terminates the occurrence of gross defilements; through the non-returner path one who is fully aware terminates the occurrence of secondary defilements; through the arahant path one who is fully aware terminates the occurrence of all defilements [i.e. ignorance].    

   (The Nibbana element)    

   Or through the unconditioned element (nibbana-dhatu) without any clinging/grasping remaining-for one who is fully aware this [temporal] occurrence of eye [i.e temporal vision] ends and no further [temporal] occurrence of eye [temporal vision] arises; this [temporal] occurrence of ear [i.e temporal hearing] ends and no further [temporal] occurrence of ear [temporal hearing] arises; this [temporal] occurrence of nose [i.e temporal smelling] ends and no further [temporal] occurrence of nose [temporal smelling] arises; this [temporal] occurrence of tongue [i.e temporal taste] ends and no further [temporal] occurrence of tongue [temporal taste] arises; this [temporal] occurrence of body [i.e temporal tactual sensing] ends and no further [temporal] occurrence of body [temporal tactual sensing] arises; this [temporal] occurrence of mind [i.e temporal perceiving and thinking] ends and no further [temporal] occurrence of mind [temporal perceiving and thinking] arises.    

   This is the ultimate meaning (paramattha) of emptiness [as it relates to] all kinds of emptiness, which is the terminating of [temporal] occurrence in one who is fully aware.    

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Kaccayanagotta Sutta: On Right View    
      
   Translated from the Pali by Thanissaro Bhikkhu  (For free distribution only)    
      
   Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To what extent is there right view?"    

   "By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.    

   "By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.    

   "'Everything exists':That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & 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 comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

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Karaniya Metta Sutta: Good Will (Loving-kindness)    
      
   Translated from the Pali by Thanissaro Bhikkhu  (For free distribution only)    

   This is to be done by one skilled in aims    
   who wants to break through to the state of peace:    
   Be capable, upright, & straightforward,    
   easy to instruct, gentle, & not conceited,    
   content & easy to support,    
   with few duties, living lightly,    
   with peaceful faculties, masterful,    
   modest, & no greed for supporters.    
   Do not do the slightest thing    
   that the wise would later censure.    

   Think: Happy, at rest,    
   may all beings be happy at heart.    
   Whatever beings there may be,    
      weak or strong, without exception,    
      long, large,    
      middling, short,    
      subtle, blatant,    
      seen & unseen,    
      near & far,    
      born & seeking birth:    
   May all beings be happy at heart.    

   Let no one deceive another    
   or despise anyone anywhere,    
   or through anger or resistance    
   wish for another to suffer.    

   As a mother would risk her life    
   to protect her child, her only child,    
   even so should one cultivate a limitless heart    
   with regard to all beings.    
   With good will for the entire cosmos,    
   cultivate a limitless heart:    
   Above, below, & all around,    
   unobstructed, without hostility or hate.    
   Whether standing, walking,    
   sitting, or lying down,    
      as long as one is alert,    
   one should be resolved on this mindfulness.    
   This is called a sublime abiding    
      here & now.    

   Not taken with views,    
   but virtuous & consummate in vision,    
   having subdued desire for sensual pleasures,    
      one never again    
      will lie in the womb.    

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Anatta-lakkhana Sutta: Discourse on the Not-self Characteristic    
      
   Translated from the Pali by Thanissaro Bhikkhu  (For free distribution only)    

   I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:    

   "Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.' But precisely because form is not self, form lends itself to dis-ease. And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'    

   "Feeling is not self...    
   "Perception is not self...    
   "[Mental] fabrications are not self...    

   "Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'    

   "What do you think, monks -- Is form constant or inconstant?"    

   "Inconstant, lord."    

   "And is that which is inconstant easeful or stressful?"    

   "Stressful, lord."    

   "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"    

   "No, lord."    

   "...Is feeling constant or inconstant?"    

   "Inconstant, lord."...    

   "...Is perception constant or inconstant?"    

   "Inconstant, lord."...    

   "...Are fabrications constant or inconstant?"    

   "Inconstant, lord."...    

   "What do you think, monks -- Is consciousness constant or inconstant?"    

   "Inconstant, lord."    

   "And is that which is inconstant easeful or stressful?"    

   "Stressful, lord."    

   "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"    

   "No, lord."    

   "Thus, monks, any body whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'    

   "Any feeling whatsoever...    
   "Any perception whatsoever...    
   "Any fabrications whatsoever...    

   "Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'    

   "Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"    

   That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were fully released from fermentation/effluents.

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Maha-suññata Sutta: The Greater Discourse on Emptiness    

   Translated from the Pali by Thanissaro Bhikkhu   (For free distribution only)    


   I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Then in the early morning, the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kala-khemaka the Sakyan for the day's abiding. Now at that time many resting places had been prepared in Kala-khemaka the Sakyan's dwelling. The Blessed One saw the many resting places prepared there and, on seeing them, the thought occurred to him, "There are many resting places prepared here. Do many monks live here?"    

   Now at that time Ven. Ananda, together with many other monks, was making robes at the dwelling of Ghata the Sakyan. Then, when it was evening, the Blessed One rose from seclusion and went to the dwelling of Ghata the Sakyan. On arrival, he sat down on a seat made ready. Having sat down, he asked Ven. Ananda, "There are many resting places prepared in Kala-khemaka the Sakyan's dwelling. Do many monks live there?"    

   "Yes, lord, there are many resting places prepared in Kala-khemaka the Sakyan's dwelling. Many monks live there. Our time for making robes has come around."    

   "Ananda, a monk does not shine if he delights in company, enjoys company, is committed to delighting in company; if he delights in a group, enjoys a group, rejoices in a group. Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will obtain at will — without difficulty, without trouble — the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. But it is possible that a monk who lives alone, withdrawn from the group, can expect to obtain at will — without difficulty, without trouble — the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening.    

   "Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation. But it is possible that a monk who lives alone, withdrawn from the group, can expect to enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation.    

   "Ananda, I do not envision even a single form whose change & alteration would not give rise to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight in it.    

   "But there is this (mental) dwelling discovered by the Tathagata where, not attending to any themes, he enters & remains in internal emptiness. If, while he is dwelling there by means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples, then — with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental fermentation — he converses with them only as much is necessary for them to take their leave.    

   "So, Ananda, if a monk should wish, 'May I enter & remain in internal emptiness,' then he should get the mind steadied right within, settled, unified, & concentrated. And how does the monk get the mind steadied right within, settled, unified, & concentrated? There is the case where a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana... the second jhana... the third jhana... the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. That is how a monk gets the mind steadied right within, settled, unified, & concentrated.    

   "He attends to internal emptiness. While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness. When this is the case, he discerns, 'While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.' In this way he is alert there.    

   "He attends to external emptiness...    

   "He attends to internal & external emptiness...    

   "He attends to the imperturbable. While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable. When this is the case, he discerns, 'While I am attending to the imperturbable, my mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.' In this way he is alert there.    

   "When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration.    

   "He then attends to internal emptiness. While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness. When this is the case, he discerns, 'While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.' In this way he is alert there.    

   "He attends to external emptiness...    

   "He attends to internal & external emptiness...    

   "He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the case, he discerns, 'While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.' In this way he is alert there.    

   "If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth [thinking,] 'While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.' In this way he is alert there.    

   "If, while he is dwelling by means of this dwelling, his mind inclines to standing... to sitting... to lying down, he lies down, [thinking,] 'While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.' In this way he is alert there.    

   "If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that 'I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding — i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.' In this way he is alert there.    

   "'But,' [he resolves,] 'I will engage in talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding — i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.' In this way he is alert there.    

   "If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that 'I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding — i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.' In this way he is alert there.    

   "'But,' [he resolves,] 'I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them — i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.' In this way he is alert there.    

   "Ananda, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality where a monk should reflect on his mind repeatedly: 'Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?' If, on reflection, the monk discerns, 'There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,' then — this being the case — he discerns that 'Desire-passion for the five strings of sensuality has not been abandoned by me.' But if, on reflection, he discerns, 'There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,' then — this being the case — he discerns that 'Desire-passion for the five strings of sensuality has been abandoned by me.' In this way he is alert there.    

   "There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there.    

   "These qualities, Ananda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One.    
   "What do you think, Ananda: When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?"    

   "For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."    

   "Ananda, it's not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Ananda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding — i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: It's for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him.    
   "This being the case, there is the teacher's undoing, there is the student's undoing, there is the undoing of one who leads the holy life.    

   "And how is there the teacher's undoing? There is the case there a certain teacher resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a teacher undone with a teacher's undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the teacher's undoing.    
   "And how is there the student's undoing? A student of that teacher, imitating his teacher's seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a student undone with a student's undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the student's undoing.    

   "And how is there the undoing of one who leads the holy life? There is the case where a Tathagata arises in the world, worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed. He resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he doesn't get smitten with things that infatuate, doesn't fall into greed, doesn't revert to luxury. A student of that teacher, imitating his teacher's seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called one following the holy life who is undone with the undoing of one who leads the holy life. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the undoing of one who leads the holy life.    

   "And in this regard, Ananda, the undoing of one who leads the holy life ripens in more pain, more bitterness, than the teacher's undoing or the student's undoing. It leads even to the states of deprivation.    

   "Therefore, Ananda, engage with me as friends and not as opponents. That will be for your long-term well-being & happiness.    

   "And how do students engage with the teacher as opponents and not as friends? There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: 'This is for your well-being; this is for your happiness.' His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher's message. This is how students engage with the teacher as opponents and not as friends.    

   "And how do students engage with the teacher friends and not as opponents? There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: 'This is for your well-being; this is for your happiness.' His disciples listen, lend ear, & apply their minds to gnosis. Not turning aside, they don't stray from the Teacher's message. This is how students engage with the friends and not as opponents.    

   "Therefore, Ananda, engage with me friends and not as opponents. That will be for your long-term well-being & happiness.    

   "I won't hover over you like a potter over damp, unbaked clay goods. Scolding again & again, I will speak. Urging you on again & again, I will speak. Whatever is of essential worth will remain."    

   That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.    

Quote
Phena Sutta: Foam    
      
   Translated from the Pali by Thanissaro Bhikkhu  (For free distribution only)    

   On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, 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 glob of foam? In the same way, a monk sees, observes, & appropriately examines any form 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 form?    

   "Now suppose that in the autumn -- when it's raining in fat, heavy drops -- a water bubble were to appear & disappear on the water, 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 water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling 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 feeling?    

   "Now suppose that in the last month of the hot season a mirage were shimmering, 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 mirage? In the same way, a monk sees, observes, & appropriately examines any perception 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 perception?    

   "Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would 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 banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him -- seeing them, observing them, & appropriately examining them -- they would appear empty, void, without substance: for what substance would there be in fabrications?    

   "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?    

   "Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"    

   That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:    


   Form is like a glob of foam;    
   feeling, a bubble;    
   perception, a mirage;    
   fabrications, a banana tree;    
   consciousness, a magic trick --    
      this has been taught    
      by the Kinsman of the Sun.    

   However you observe them,    
   appropriately examine them,    
   they're empty, void    
      to whoever sees them    
      appropriately.    
   Beginning with the body    
   as taught by the One    
   with profound discernment:    
   when abandoned by three things    
      -- life, warmth, & consciousness --    
   form is rejected, cast aside.    

   When bereft of these    
   it lies thrown away,    
      senseless,    
      a meal for others.    
   That's the way it goes:    
   it's a magic trick,    
   an idiot's babbling.    
   It's said to be    
      a murderer.    
   No substance here    
   is found.    

   Thus a monk, persistence aroused,    
   should view the aggregates    
   by day & by night,    
      mindful,    
      alert;    
   should discard all fetters;    
   should make himself    
      his own refuge;    
   should live as if    
   his head were on fire --    
      in hopes of the state    
      with no falling away.    

Quote
Sunna Sutta: Empty    
      
   Translated from the Pali by Thanissaro Bhikkhu (For free distribution only)    

   Then Ven. Ananda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?"    

   "Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ananda, that the world is empty. And what is empty of a self or of anything pertaining to a self? The eye is empty of a self or of anything pertaining to a self. Forms... Eye-consciousness... Eye-contact is empty of a self or of anything pertaining to a self.    

   "The ear is empty...    
   "The nose is empty...    
   "The tongue is empty...    
   "The body is empty...    

   "The intellect is empty of a self or of anything pertaining to a self. Ideas... Intellect-consciousness... Intellect-contact is empty of a self or of anything pertaining to a self. Thus it is said that the world is empty."    
« Last Edit: October 31, 2013, 01:35:34 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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