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I suoi insegnamenti, sempre positivi, includono lezioni di buone maniere,
'And how is a monk one with a sense of social gatherings? There is the case where a monk knows his social gathering: 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way.' If he didn't know his social gathering — 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' — he wouldn't be said to be one with a sense of social gatherings. So it's because he does know his social gathering — 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' — that he is said to be one with a sense of social gatherings. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, & a sense of social gatherings.'
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...lezioni su come trattare i propri genitori,
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protection.
— Sn II.4 Mother & father,
compassionate to their family,
are called
Brahma,
first teachers,
those worthy of gifts
from their children.
So the wise should pay them
homage,
honor
with food & drink
clothing & bedding
anointing & bathing
& washing their feet.
Performing these services to their parents, the wise
are praised right here
and after death
rejoice in heaven.
— Iti 106 |
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...lessons on the value of generosity,
'And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.'
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...on the value of virtue,
'And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.'
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...on the fruits of virtuous conduct,
With mind rightly directed,
speaking right speech,
doing right deeds
with the body:
a person here
of much learning,
a doer of
merit
here in this life so short,
at the break-up of the
body,
discerning,
reappears in heaven.
— Iti
71 |
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...sugli ostacoli di tutti i piaceri sensuali — anche di quelli divini
'There is the case where a person, being subject himself to aging, realizing the drawbacks of what is subject to aging, seeks the unaging, unsurpassed rest from the yoke: Unbinding. Being subject himself to illness, realizing the drawbacks of what is subject to illness, he seeks the unailing, unsurpassed rest from the yoke: Unbinding. Being subject himself to death, realizing the drawbacks of what is subject to death, he seeks the undying, unsurpassed rest from the yoke: Unbinding. Being subject himself to defilement, realizing the drawbacks of what is subject to defilement, he seeks the undefiled, unsurpassed rest from the yoke: Unbinding.'
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...on the value of renunciation,
'Having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & firm, seeing it as peace. Then, quite withdrawn from sensuality, withdrawn from unskillful qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.'
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...and on the four Noble Truths.
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In short, the Buddha teaches how to realize true and lasting happiness: Nibbana
There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support (mental object). This, just this, is the end of stress (dukkha).'
'Both formerly & now, it is only stress (dukkha) that I describe, and the cessation of stress.'
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The Buddha is one-of-a-kind
As he was sitting there, [Moggallana the Guardsman] said to Ven. Ananda: 'Master Ananda, is there any one monk endowed in each & every way with the qualities with which Master Gotama — worthy & rightly self-awakened — was endowed?'
'No, brahman, there isn't any one monk endowed in each & every way with the qualities with which the Blessed One — worthy & rightly self-awakened — was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him.'
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...and his reputation spreads
'A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sala. Now a good report of Master Gotama has been spread to this effect: 'That Blessed One is such since he is arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and humans, enlightened, blessed. He describes this world with its gods, its Maras, and its (Brahma) Divinities, this generation with its monks and brahmans, with its kings and its people, which he has himself realized through direct knowledge. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a holy life that is utterly perfect and pure.' Now it is good to see such arahants.'
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He travels widely, teaching people from every caste and from all walks of life,
'I recall having approached many hundred assemblies of nobles... many hundred assemblies of brahmans... many hundred assemblies of householders... many hundred assemblies of recluses...'
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...including lay-followers,
At one time the Lord was staying near Savatthi in the Jeta Grove at Anathapindika's monastery. Now the lay-follower Dhammika with 500 other lay-followers approached the Lord. Having drawn near and having saluted the Lord respectfully he sat down at one side. Sitting there the lay-follower Dhammika addressed the Lord...
Dighajanu [LongShin; he also went by the name of TigerPaw] the Koliyan went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, 'We are lay people enjoying sensuality; living crowded with spouses & children; using Kasi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver. May the Blessed One teach the Dhamma for those like us, for our happiness & well-being in this life, for our happiness & well-being in lives to come.'
[The Blessed One said:] 'There are these four qualities, TigerPaw, that lead to a lay person's happiness and well-being in this life. Which four? Being consummate in initiative, being consummate in vigilance, admirable friendship, and maintaining one's livelihood in tune.
'And what does it mean to be consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living — whether by farming or trading or cattle tending or archery or as a king's man or by any other craft — is clever and untiring at it, endowed with discrimination in its techniques, enough to arrange and carry it out. This is called being consummate in initiative.
'And what does it mean to be consummate in vigilance? There is the case when a lay person has righteous wealth — righteously gained, coming from his initiative, his striving, his making an effort, gathered by the strength of his arm, earned by his sweat — he manages to protect it through vigilance [with the thought], 'How shall neither kings nor thieves make off with this property of mine, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?' This is called being consummate in vigilance.
'And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship.
'And what does it mean to maintain one's livelihood in tune? There is the case where a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' Just as when a weigher or his apprentice, when holding the scales, knows, 'It has tipped down so much or has tipped up so much,' in the same way, the lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, 'This clansman devours his wealth like a fruit-tree eater [Commentary: one who shakes more fruit off a tree than he can possibly eat].' If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, 'This clansman will die of starvation.' But when a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income,' this is call maintaining one's livelihood in tune.
'These are the four drains on one's store of wealth: debauchery in sex; debauchery in drink; debauchery in gambling; and evil friendship, evil companionship, evil camaraderie. Just as if there were a great reservoir with four inlets and four drains, and a man were to close the inlets and open the drains, and the sky were not to pour down proper showers, the depletion of that great reservoir could be expected, not its increase. In the same way, these are the four drains on one's store of wealth: debauchery in sex; debauchery in drink; debauchery in gambling; and evil friendship, evil companionship, evil camaraderie.
These are the four inlets to one's store of wealth: no debauchery in sex; no debauchery in drink; no debauchery in gambling; and admirable friendship, admirable companionship, admirable camaraderie. Just as if there were a great reservoir with four inlets and four drains, and a man were to open the inlets and close the drains, and the sky were to pour down proper showers, the increase of that great reservoir could be expected, not its depletion. In the same way, these are the four inlets to one's store of wealth: no debauchery in sex; no debauchery in drink; no debauchery in gambling; and admirable friendship, admirable companionship, admirable camaraderie.
'These, TigerPaw, are the four qualities that lead to a lay person's happiness and well-being in this life.
'There are these four qualities that lead to a lay person's happiness and well-being in lives to come. Which four? Being consummate in conviction, being consummate in virtue, being consummate in generosity, being consummate in discernment.
'And what does it mean to be consummate in conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and 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 and human beings, awakened, blessed.' This is called being consummate in conviction.
'And what does it mean to be consummate in virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.
'And what does it mean to be consummate in generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.
'And what does it mean to be consummate in discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment.
'These, TigerPaw, are the four qualities that lead to a lay person's happiness and well-being in lives to come.'
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...monks,
I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of approximately 500 bhikkhus, all of them arahants...
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...lepers,
Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, 'Now who here is capable of understanding the Dhamma?' He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, 'This person here is capable of understanding the Dhamma.' So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, 'Whatever is subject to origination is all subject to cessation.'
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...kings,
Then King Pasenadi Kosala approached the Blessed One in the middle of the day and, on arrival, having bowed down, sat to one side. As he was sitting there, the Blessed One said to him: 'Well now, great king, where are you coming from in the middle of the day?'
'Just now, lord, I was engaged in the sort of royal affairs typical of head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth.'
'What do you think, great king? Suppose a man, trustworthy and reliable, were to come to you from the east and on arrival would say: 'If it please your majesty, you should know that I come from the east. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings [in its path]. Do whatever you think should be done.' Then a second man were to come to you from the west... Then a third man were to come to you from the north... Then a fourth man were to come to you from the south and on arrival would say: 'If it please your majesty, you should know that I come from the south. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings. Do whatever you think should be done.' If, your majesty, such a great peril should arise, such a terrible destruction of human life — the human state being so hard to obtain — what should be done?'
'If, lord, such a great peril should arise, such a terrible destruction of human life — the human state being so hard to obtain — what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?'
'I inform you, great king, I announce to you, great king: aging and death are rolling in on you. When aging and death are rolling in on you, great king, what should be done?'
'As aging and death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?
...
'So it is, great king! So it is, great king! As aging and death are rolling in on you, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?'
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...outcastes,
In a lowly family I was born,
poor, with next to no food.
My work was
degrading:
I gathered the spoiled,
the withered flowers from
shrines
and threw them away.
People found me disgusting,
despised me,
disparaged me.
Lowering my heart,
I showed reverence to many.
Then
I saw the One Self-awakened,
arrayed with a squadron of monks,
the Great
Hero, entering the city,
supreme, of the Magadhans.
Throwing down my
carrying pole,
I approached him to do reverence.
He — the
supreme man — stood still
out of sympathy
just
for
me.
After paying homage
to the feet of the teacher,
I stood to one
side
& requested the Going Forth from him,
supreme among all living
beings.
The compassionate Teacher,
sympathetic to all the world,
said:
'Come, monk.'
That was my formal Acceptance.
Alone, I stayed
in the wilds,
untiring,
I followed the Teacher's words,
just as he,
the Conqueror, had taught me.
In the first watch of the night,
I
recollected previous lives;
in the middle watch,
purified the divine
eye;
in the last,
burst the mass of darkness.
Then, as night was
ending
& the sun returning,
Indra & Brahma came to pay homage to
me,
hands palm-to-palm at their hearts:
'Homage to you, O thoroughbred of
men,
Homage to you, O man supreme,
whose fermentations are
ended.
You, dear sir, are worthy of offerings.'
— Thag
XII.2 |
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