1
The fools of little wit move
about with the very self as their own foe, doing evil deeds the fruit whereof is bitter.
(Dhammapada, v. 66)
2
The aim of living
the holy life is to plunge into Nibbana. It has Nibbana for its goal, Nibbana for its
ending. (Samyutta-Nikaya V, p. 218; The Book of the Kindred Sayings V, p.
193).
3
That deed is well done which,
being done, one afterwards repents not, and the fruit whereof one reaps with joy and
pleasure. (Dhammapada, v. 68).
4
Of the principles
that are on the side of the wisdom, the controlling faculty of insight is reckoned chief.
(Samyutta-Nikaya V, p. 228; The Book of the Kindred Sayings V, p. 203).
-
- 5
A man long absent
and returned safe from afar,
Kinsmen, friends,
and well-wishers welcome on his arrival.
Likewise, his
good deeds will receive the well-doer who has gone from this world to the next, as kinsmen
will receive a dear one on his return. (Dhammapada, v.v. 219, 220)
6
It is because of
dwelling on the four stations of mindfulness, the painful feelings that arise make no
impression on mind. (Samyutta-Nikaya V, p. 303; The Book of the Kindred Sayings
V, p. 268).
7
- In all its parts, finite and
infinite,
- His own life’s compound did
the Sage refect.
- With inward calm composedly he
burst,
- Like shell of armour, the self
complex.
- (Samyutta-Nikaya V, p. 263;
The Book of the Kindred Sayings V, p. 234).
8
By cultivating
and making much of these four arisings of mindfulness, by destroying the asavas, he
realizes in this very life, by my own unaided power, he attains and abides in that heart’s
release, that release by insight which is freed from the asavas. (Samyutta-Nikaya V,
p. 306; The Book of the Kindred Sayings V, p. 271).
9
When one
cultivates and makes much of the concentration on in-breathing and out-breathing, there is
no waving or shaking of body, no waving or shaking of mind. (Samyutta-Nikaya V, p.
316; The Book of the Kindred Sayings V, p. 280).
10
He who would
rightly use the words "Ariyan way, best of ways, the Tathagata’s way of
life" would rightly do so in calling by this name the intent concentration on
in-breathing and out-breathing, to wit: "The Ariyan way of life, the best way of
life, the Tathagata’s way of life." (Samyutta-Nikaya V, p. 327; The
Book of the Kindred Sayings V, p. 290).
11
The Ariyan
disciple thus reflects: Here am I, fond of my life, not wanting to die, fond of pleasure
and averse from pain. Suppose someone should rob me of my life (fond of life as I am and
not wanting to die, fond of pleasure and averse from pain), it would not be a thing
pleasing or delightful to me. If I, in my turn, should rob of his life one fond of his
life, not wanting to die, one fond of pleasure and averse from pain, it would not be a
thing pleasing or delightful to him. For a state that is not pleasant or delightful to me
must be so to him also: and a state that is not pleasing or delightful to me, Ð how
could I inflict that upon another? As a result of such reflection he himself abstains from
taking the life of creatures and he encourages others so to abstain, and speaks in praise
of so abstaining. Thus as regards bodily conduct he is utterly pure. (Samyutta-Nikaya V,
p. 354; The Book of the Kindred Sayings V, p. 308f).
12
The Ariyan
disciple thus reflects: If someone should take with thievish intent what I have no given
him, it would not be a thing pleasing or delightful to me. If I, in my turn, should take
from another with thievish intent what he has not given me, it would not be a thing
pleasing or delightful to him: and a state that is not pleasant, that is not delightful to
me, must be so to him also. what does not please me, what does not delight me, Ð how
could I inflict that upon another? As a result of this reflection, he himself abstains
from taking what is not given, and he encourages others so to abstain, he speaks in praise
of so abstaining. Thus as regards bodily conduct he is utterly pure. (Samyutta-Nikaya V,
p. 354; The Book of the Kindred Sayings V, p. 308f).
13
The Ariyan
disciple thus reflects: If someone should treat me with harsh speech, it would not be a
thing pleasant and delightful to me. If I, in my turn, should treat him with harsh speech,
it would not be a thing pleasing and delightful to him: and a state that is not pleasant,
that is not delightful to me, must be so to him also. What does not please me, what does
not delight me, Ð how could I inflict that upon another? As a result of this
reflection, he himself abstains from harsh speech, and he encourages others so to abstain,
he speaks in praise of so abstaining. Thus as regards conduct in speech he is utterly
pure. (Samyutta-Nikaya V, p. 356; The Book of the Kindred Sayings V, p.
310).
14
- (Tuong Ung B? Kinh V, trang
560)
- Whoso hath faith in the Tathagata
- unwavering and fixed, whose life
is good,
- Praised by the Ariyans and dear to
them;
- Whoso is likewise loyal to the
Order,
- And looks straight forthÐ
’he is not poor’ they say,
- ‘Not lived in vain the life
of such a man,’
- Wherefore the wise should
cultivate (these three)
- Faith, virtue and clear-seeing of
the Norm,
- Bearing the Buddha’s message
in his mind.
- (Samyutta-Nikaya V, p. 385;
The Book of the Kindred Sayings V, p. 331).
15
In the Ariyan
disciple who has unwavering loyalty to the Buddha, the Norm and the Order, and has the
virtues dear to the Ariyans, these conditions flow onwards and reach the further shore and
lead to the destruction of the cankers. (Samyutta-Nikaya V, p. 396; The Book of
the Kindred Sayings V, p. 339)