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en:tipitaka:sut:an:an06:an06.054.olen [2019/10/28 17:26] – id span Johann | en:tipitaka:sut:an:an06:an06.054.olen [2019/10/30 10:32] – docinfo_head del. Johann | ||
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+ | ====== Dhammika Sutta ====== | ||
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+ | Title: Dhammika Sutta: Dhammika | ||
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+ | Summary: <span wrap_summarypic> | ||
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+ | One portion was enjoyed by the king, along with his household of women; one portion was enjoyed by the army; one portion was enjoyed by the people of the town and village; one portion was enjoyed by brahmans and ascetics; and one portion was enjoyed by the beasts and birds. Nobody guarded the fruits of that royal tree, and neither did anyone harm one another for the sake of its fruits. | ||
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+ | But then a certain man came along who fed upon as much of Steadfast' | ||
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+ | So then king Koravya went up to where Sakka, chief among the gods, was dwelling, and having approached said this: " | ||
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+ | And then Sakka, chief among the gods, went up to where the deva was standing, and having approached said this: "Why is it, deva, that you grieve and lament and stand on one side with a face full of tears?" | ||
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+ | "And were you, deva, upholding the dhamma of trees when this happened?" | ||
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+ | "Like this, deva: Root-cutters take the root of the tree; bark-strippers take the bark; leaf-pickers take the leaves; flower-pickers take the flowers; fruit-pickers take the fruits — and none of this is reason enough for a deva to think only of herself or become morose. Thus it is, deva, that a tree upholds the dhamma of trees." | ||
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+ | "Then indeed, sire, I was not upholding the dhamma of trees when the mighty wind and rain came and toppled my abode, uprooting it entirely." | ||
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+ | And then Sakka, chief among the gods, created a magical creation of such a form that a mighty wind and rain came down and raised up the royal fig tree Steadfast, and its roots were entirely healed. | ||
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+ | ... | ||
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+ | ==== Notes ==== | ||
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+ | :: This passage also appears at [[en: | ||
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+ | :: The word used here for "truly gone" is // | ||
+ | ::His given name was Siddhattha; as a wandering ascetic he went by his mother' | ||
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+ | Tathagata has always been an awkward word to translate. //Tatha// on its own means something like " | ||
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+ | I admit to having never really understood the import of the term // | ||
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+ | To begin with we should recognize two ways the expression is used: one referring to the Buddha as a being who will no longer be reborn, and the other describing how the consciousness of an awakened person still in this world relates to the object of experience. | ||
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+ | Sometimes when one of the arahants passes away, Mara like a dark cloud can be seen searching for where their consciousness has become re-established (i.e., reborn). In such cases, the Buddha says of the arahant that their consciousness is "not stationed anew anywhere" | ||
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+ | But there is also a sense in which the phrase aptly describes the nature of the awakened mind here in this life. When his questioners try to pin the Buddha down about whether his consciousness survives after death, he rebukes them by saying that even here and now the consciousness of a Tathagata is untraceable, | ||
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+ | In fact learning to un-attach the mind from its fetters is a good deal of what insight meditation training is all about. The // | ||
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+ | All this combines to suggest that a crucial aspect of the Buddha' | ||
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+ | <span zze>In regard of the bird, sea(e)faring and Dhamma, please see also the picture and the explaining in [[: | ||
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+ | ? <span fn # | ||
+ | :: Perhaps this is a true story — perhaps Steadfast is a name for the entire planet, not just a mythological tree. How else might we explain the earth' | ||
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+ | Like every Buddhist story, this one works on many levels simultaneously. It is no accident that the great tree has five branches, or that the word used for each portion is //khandha// — the term designating the five aggregates of form, feeling, perception, formations and consciousness. The man eating his fill of fruit is manifesting greed, craving or desire, and his breaking of the branch represents hatred, anger or aversion. These are two of the three poisonous roots out of which all unwholesome action arises (the third — ignorance — is always present when others occur). Thus the entire image is representative of a person being wronged by another or facing the eruption of their own latent tendencies for harmful action. | ||
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+ | Notice that the story does not teach the "evil man" the folly of his ways, since there is often nothing one can do to avoid such people or such inclinations in oneself. The teaching is more about our // | ||
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+ | This teaching is given to Dhammika, a monk who complains of his treatment by certain laypeople. The Buddha reflects the situation back upon Dhammika, who as it turns out does not treat his fellow monks very well. It is an occasion to teach Dhammika, with the help of this story, the " | ||
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