Itivuttaka 4

This was said by the Blessed One, said by the Arahant, so I have heard: “Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon anger as the one quality, and I guarantee you non-return.”

The anger with which beings go to a bad destination, enraged: from rightly knowing that anger, those who see clearly let go. Letting go, they never come to this world again.

https://www.dhammatalks.org/suttas/KN/Iti/iti4.html

Copyright: https://creativecommons.org/licenses/by-nc/4.0/ The author of www.dhammatalks.org also states: “There is some uncertainty about the meaning of ‘Commercial’ with regard to the CC NonCommercial License. For example, some consider the sale of content to support a non-profit entity to be ‘NonCommercial.’  The author and copyright holder of the content on this site considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation.“

Itivuttaka 3

This was said by the Blessed One, said by the Arahant, so I have heard: “Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon delusion as the one quality, and I guarantee you non-return.”

The delusion with which beings go to a bad destination, confused: from rightly knowing that delusion, those who see clearly let go. Letting go, they never come to this world again.

https://www.dhammatalks.org/suttas/KN/Iti/iti3.html

Copyright: https://creativecommons.org/licenses/by-nc/4.0/ The author of www.dhammatalks.org also states: “There is some uncertainty about the meaning of ‘Commercial’ with regard to the CC NonCommercial License. For example, some consider the sale of content to support a non-profit entity to be ‘NonCommercial.’  The author and copyright holder of the content on this site considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation.“

Itivuttaka 2

This was said by the Blessed One, said by the Arahant, so I have heard: “Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon aversion as the one quality, and I guarantee you non-return.”

The aversion with which beings go to a bad destination, upset: from rightly knowing that aversion, those who see clearly let go. Letting go, they never come to this world again.

https://www.dhammatalks.org/suttas/KN/Iti/iti2.html

Copyright: https://creativecommons.org/licenses/by-nc/4.0/ The author of www.dhammatalks.org also states: “There is some uncertainty about the meaning of ‘Commercial’ with regard to the CC NonCommercial License. For example, some consider the sale of content to support a non-profit entity to be ‘NonCommercial.’  The author and copyright holder of the content on this site considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation.“

Itivuttaka 1

This was said by the Blessed One, said by the Arahant, so I have heard: “Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon greed as the one quality, and I guarantee you non-return.”1 This is the meaning of what the Blessed One said. So with regard to this it was said:2

The greed with which beings go to a bad destination,
coveting: from rightly knowing that greed,
those who see clearly let go.
Letting go, they never come to this world again.

This, too, was the meaning of what was said by the Blessed One, so I have heard.

https://www.dhammatalks.org/suttas/KN/Iti/iti1.html

Copyright notice for content from www.dhammatalks.org follows:

All of the content on this site is meant to be released under the Creative Commons Attribution-NonCommercial 4.0 Unported License. Most of the pre-2014 works are tagged with simple ‘for free distribution only’ language. More recent content is explicitly tagged with the Creative Commons (CC) License. Both licenses are meant to guide users to use and distribute the Dhamma in line with the Dhamma as explained above.There is some uncertainty about the meaning of ‘Commercial’ with regard to the CC NonCommercial License. For example, some consider the sale of content to support a non-profit entity to be ‘NonCommercial.’ The author and copyright holder of the content on this site considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation. To view a copy of this license, visit https://creativecommons.org/licenses/by-nc/4.0/.

In other words – if you re-use the content you must include the copyright notice and give the content away, as I have done here.

151

Even royal chariots well-embellished get run down, and so does the body succumb to old age. But the Dhamma of the good doesn’t succumb to old age: the good let the civilized know.

From  “Jaravagga: Aging” (Dhp XI), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.11.than.html .

THE QUESTIONS OF VACCHAGOTTA

“Vaccha, the view that the world is eternal is a jungle, a wilderness, a theatrical show, a perversion, a fetter, and is coupled with suffering, destruction, despair, and pain, and does not tend to aversion, absence of passion, cessation, tranquillity, supernatural faculty, perfect knowledge, Nirvana. . . . Considering it disadvantageous, Vaccha, I have accordingly adopted none of these views.” “But has Gotama any view?” “The Tathāgata, Vaccha, is free from views, for this is what the Tathāgata holds: form, the cause of form, the destruction of form, sensation, the cause of sensation, the destruction of sensation, perception, the aggregates of qualities, consciousness, how they arise and perish. Therefore with the destruction of, and indifference towards, and the ceasing and abandonment of

p. 72

all imaginings, all agitations, all false views of the self or of anything belonging to a self, the Tathāgata is liberated, thus I say.”

“But where is the monk re-born, sir Gotama, whose mind is thus liberated?” “It does not fit the case, Vaccha, to say he is re-born.” “Then, sir Gotama, he is not re-born.” “It does not fit the case, Vaccha, to say he is not re-born.” “Then, sir Gotama, he is both re-born and not re-born.” “It does not fit the case, Vaccha, to say he is both re-born and not re-born.” Then, sir Gotama, he is neither re-born nor not re-born.” “It does not fit the case, Vaccha, to say he is neither re-born nor not re-born” . . . “In this matter, sir Gotama, I feel in a state of ignorance and confusion, and the small amount of faith that I had in Gotama through a former conversation has now disappeared.” “Enough of your ignorance and confusion, Vaccha, for deep is this doctrine, difficult to be seen and comprehended, good, excellent, beyond the sphere of reasoning, subtle, intelligible only to the wise. It is difficult to be understood by you, who hold other views, another faith, other inclinations, another discipline, and have another teacher. Therefore, Vaccha, I will ask you this, and do you explain it as you may please. Do you think, Vaccha, that if a fire were burning before you, you would know that a fire was burning before you?” “If a fire were burning before me, sir Gotama, I

p. 73

should know that a fire was burning before me.” “And if some one asked you on what the fire burning before you depends, how would you explain it?” . . . “I should say that this fire which is burning before me depends on its clinging to grass and sticks.” “If the fire before you were to go out, would you know that the fire before you had gone out?” “If the fire before me were to go out, I should know that the fire had gone out.” “And if some one were to ask you, ‘Vaccha, in what direction has the fire gone which has gone out, to the east, west, north, or south,’ if you were thus asked, how would you explain it?” “It does not fit the case, sir Gotama, to say so, for the fire burned through depending on its clinging to grass and sticks, and through its consuming this, and not getting any other, it is without food, and comes to be what is called extinct.” “And just so, Vaccha, that form by which one would assert the existence of a Tathāgata has ceased, it is uprooted, it is pulled up like a taliput-palm, made non-existent, and not liable to arise again in the future. The Tathāgata, who is released from what is called form, is deep, immeasurable, hard to fathom, and like a great ocean. It does not fit the case to say he is born again, to say he is not born again, to say he is both born again and not born again, or to say he is neither born again nor not born again. . . .”

https://www.sacred-texts.com/bud/busc/busc16.htm

The Weaver’s Daughter

Four Questions – Four Answers

 And on her saluting the Master, who was seated silent in the midst of such an assembly, as she stood there, he said to her, “My girl, whence have you come?” “I do not know, reverend sir.” “Whither will you go?” “I do not know, reverend sir.” “Do you not know?” “I know, reverend sir.” “Do you know?” “I do not know, reverend sir.” So the Master asked her the four questions, and the multitude murmured, “See, for shame, this weaver’s daughter talks with the All-enlightened One about whatever she wants; surely when she was asked whence she had come, she should have said from the weaver’s house, and when asked where she was going, she should have said to the weaver’s workshop.” The Master, silencing the multitude, asked, “My girl, when you were asked whence you came, why did you say you did not know?” She replied, “Reverend sir, you know that I have come from the weaver’s house, and in asking whence I have come you asked whence I have come in being re-born here, and I do not know whence I have come in being re-born here.” The Master said to her, “Well done, well done, girl, you have explained the question that I asked you.” And expressing approval he asked further, “When you were asked where you will go, why did you say you did not know?” “Reverend sir, you know that I shall take the shuttle-basket and go to the weaver’s workshop. But you asked me where I shall be re-born when I go hence, and I do not know where I shall be re-born, when I go hence after death.” Then the Master said, “You have explained this question also,” and a second time he expressed approval, and asked further, “And why did you say that you knew, when you were asked if you do not know?” “Reverend sir, I know that I shall die, and hence I spoke thus.” The Master said, “You have explained this question also,” and, expressing approval, asked further, “Why, when I said ‘Do you know,’ did you say you did not know?” “I know indeed that I shall die, reverend sir, but that I shall die at such and such a time, such as at night or by day, I do not know, and therefore I spoke thus.” Then the Master said, “You have explained this question also.”

https://www.sacred-texts.com/bud/busc/busc13.htm

THE WEAVER’S DAUGHTER

“Blind and unseeing.”—This exposition of the doctrine was spoken by the Master while dwelling at the Aggālava shrine, about a certain weaver’s daughter. One day, when the Master had arrived at Ālavī, the inhabitants invited him, and gave alms. The Master, after the preparation for the meal, by way of giving thanks said: “Uncertain is life, certain is death. Of necessity I must die, and my life ends in death. Practise reflection on death, thinking, life is unsure, death is sure. For they who do not practise reflection on death are at their last hour like a man who is terrified at seeing a poisonous snake, and filled with terror they utter a cry of fear and perish. But they who practise reflection on death are like a man who sees a poisonous snake from a distance, and going with a long stick he throws it away, and is not terrified. Therefore let reflection on death be practised.”

https://www.sacred-texts.com/bud/busc/busc13.htm

THE FIRE DISCOURSE

The Lord having stayed at Uruvelā as long as he wished, went forward to Gayāsīsa with a great assembly of brethren, with a thousand brethren, who had all previously been ascetics. There the Lord addressed the brethren: “Everything, brethren, is on fire. How, brethren, is everything on fire? The eye, brethren, is on fire, visible objects are on fire, the faculty of the eye is on fire, the sense of the eye is on fire, and also the sensation, whether pleasant or unpleasant or both, which arises from the sense of sight, is on fire. With what is it on fire? With the fire of passion, of hate, of illusion is it on fire, with birth, old age, death, grief, lamentation, suffering, sorrow, and despair. Thus I declare. The ear is on fire, sounds are on fire [etc.]. . . . The nose is on fire, scents are on fire, the tongue is on fire, tastes are on fire, the body is on fire, objects of touch are on fire, the mind is on fire, mental objects are on fire, the faculty of the mind is on fire, the perception of the mind is on fire, the sensation, whether pleasant or unpleasant or both, which arises from the inner sense is on fire. With what is it on fire? With the fire of passion, of hate, of illusion is it on fire, with birth, old age, death, grief, lamentation, suffering, sorrow, and despair. Thus I declare.

“The wise and noble disciple, brethren, perceiving this, is indifferent to the eyes, indifferent to visible objects, indifferent to the faculty of the eye, indifferent to sensation, whether pleasant or unpleasant or both, which arises from the sense of sight. He is indifferent to the ear, indifferent to sounds, indifferent to the nose, indifferent to scents, indifferent to the tongue, indifferent to tastes, indifferent to the body, indifferent to objects of touch, indifferent to the mind, indifferent to mental objects, indifferent to the faculty of the mind, indifferent to the perception of the mind, indifferent to the sensation, whether pleasant or unpleasant or both, which arises from the inner sense. And being indifferent he becomes free from passion, by absence of passion is he liberated, and when he is liberated the knowledge ‘I am liberated’ arises. Re-birth is destroyed, a religious life is lived, duty is done, and he knows there is nothing more for him in this state.” And when this exposition was spoken the minds of the thousand brethren were freed from the passions and liberated. (Vin. Mahāv. I. 21.)

p. 56

https://www.sacred-texts.com/bud/busc/busc12.htm

No I, No Me, No Mine

See them, floundering in their sense of mine, like fish in the puddles of a dried-up stream — and, seeing this, live with no mine, not forming attachment for states of becoming. Subdue desire for both sides, comprehending sensory contact, with no greed. Doing nothing for which he himself would rebuke himself, the enlightened person doesn’t adhere to what’s seen, to what’s heard. Comprehending perception, he’d cross over the flood — the sage not stuck on possessions. Then, with arrow removed, living heedfully, he longs for neither — this world, the next.

“Guhatthaka Sutta: The Cave of the Body” (Sn 4.2), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.02.than.html .