August 19, 2016

The Affection and The Happiness

The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.  “Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.”
He who has no attachment whatsoever for the mind and body, who does not grieve what he has not- he is truly called a wise man. “Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.”
Even as the trader controls a noble steed, one should control oneself. One is one’s own protector; one is one’s own refuge. “Therefore, hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.”
As a silver smith removes the dross from silver, a wise man should remove his own impurities, one by one, little by little, moment by moment. “From endearment springs grief, from endearment springs fear. For him who is wholly free from endearment there is no grief, whence then fear?”
“From affection springs grief, from affection springs fear. For him who is wholly free from affection there is no grief, whence then fear?”
“From attachment springs grief, from attachment springs fear. For him who is wholly free from attachment there is no grief, whence then fear?”
Easily seen is the fault of others, but one’s own is difficult to see. “From lust springs grief, from lust springs fear. For him who is wholly free from lust there is no grief, whence then fear?”
Cut off your affection in the manner a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One (the Buddha). “From craving springs grief, from craving springs fear. For him who is wholly free from craving there is no grief, whence then fear?”
The cankers cease for those mindful and clearly comprehending ones who always earnestly practise mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. “People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.”
In this world good is the abandoning of all suffering (through Arahatship). “One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures—such a man is called “One Bound Upstream”. (A Non-Returner) (anagami)
Of all the fragrances-sandal, tagara, blue lotus and jasmine—the fragrance of virtue is by far sweetest.  “When, after a long absence, a man safely returns home from afar, his relatives, friends and well-wishers welcome him home on arrival.”
Not the sweet smell of flowers, not even the fragrance of sandal, tagara or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly, the virtuous man pervades all directions with the fragrance of his virtue. (tagara is a fragrant flowering shrub)  “As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.”
Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.  “Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.”
Neglect is the bane of a home; non-repetition is the bane of scriptures; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard. “Happy indeed we live, un-afflicted amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.”
Discipline (character/morality/virtue) and wisdom are power. “Happy indeed we live, free from avarice amidst the avaricious. Amidst avaricious men we dwell free from avarice.”
There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised. “Happy indeed we live and we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.”
He who wholly subdues evil both small and big is called a monk, because he has overcome all evil. “Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.”
Even the gods hold dear the wise one, whose senses are subdued, like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. “There is no fire like lust, no crime like hatred. There is no ill like the aggregates (of existence) (Khandha: he five groups of material form, feeling, perception, mental formations and consciousness into which the Buddha analyses the living being) and no bliss higher than the peace and happiness (of Nibbana)”
“Hunger is the worst disease, conditioned things (refer to phenomenal existence-samsara) are the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.”
A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless. “Health is the precious gain and contentment is the greatest wealth. A trustworthy person is the best kinsman, Nibbana is the highest bliss.”
Person who is tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong indeed. “Having savoured the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of Truth.”
Person, who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit—whatever he says is pleasing.   “Good it is to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.”
“Indeed, he who moves in the company of fools grieves for long. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one’s own kinsmen.”
Nothing is impossible to one with a wish-to-do, work-hard, will and wisdom. “Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.”
Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial. Well done is that action doing which one repents not later, and the fruit of which one reaps with delight and happiness.
Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing the Destroyer (Mara) and his host. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in charity giving, and by that alone does he become happy hereafter.
Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods. In his first visit to Kaushambi, before the Buddha let the three monks, Nandiya, Kimila, and Anuruddha, he spoke to them, “Monks, the very nature of a Sangha is harmony. I believe harmony can be realized by following six principles: (1). Sharing a common space such as a forest or home; (2). Sharing the essentials of daily life together; (3). Observing the precepts together; (4). Using only words that contribute to harmony, avoiding all words that can cause the community to break; (5) Sharing insights and understanding together; (6) Respecting others’ viewpoints and not forcing another to follow your own viewpoint. A Sangha who follows these principles will have happiness and harmony. Monks, let us always observe these six principles.” The monks were happy to receive this Teaching from the Buddha. The Buddha bid them farewell and walked until He reached Rakkhita Forest, near Parileyyaka. After sitting in meditation beneath a lush sal tree, he decided to spend the approaching rainy season alone in the forest. (Kosambiya Sutta) Source: (Verse No.  209 to 220 and Verse No. 197 to 208, Dhammapada, A Practical Guide to Right Living; Anthology of Verses: Acharya Buddharakkhita, 16th October 1986), (Where the Buddha walked, A Companion to the Buddhist Places of India, Rana P.B. Singh 2003)


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