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Any delight in consciousness is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
There being a support, there is a landing of consciousness. When that consciousness lands and grows, there is the production of renewed becoming in the future. When there is the production of renewed becoming in the future, there is future birth, aging-&-death, sorrow, lamentation, pain, distress, & despair.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering." See also: DN 15 ; MN 9 ; Sn 3:12
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
So how could I not feel sorrow, lamentation, pain, distress, & despair?" "Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause—for desire is the cause of stress."
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origin of this entire mass of suffering & stress. "Now, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance.
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. This is the ending of the world. "Dependent on the ear & sounds there arises ear-consciousness. The meeting of the three is contact.…
Headed for a body, he is not entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, & despair. I tell you, he is not entirely freed from stress & suffering. "The ignorance with which the wise person is obstructed, the craving with which he is conjoined, through which this body results: That ignorance has been abandoned ...
When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
"'From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "'Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
From the change & alteration in the perception, there arise in him sorrow, lamentation, pain, distress, & despair. "He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He is seized with the idea that 'I am fabrications' or 'Fabrications are mine.'
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering." — SN 12:2
The Blessed One said: "Now, what is the noble purgative that always succeeds and never fails, a purgative whereby beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress & despair are freed from sorrow ...
"And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation. "And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
lamentation & sorrow? Please, sage, declare this to me. as this Dhamma has. been known by you. The Buddha: I will expound to you Dhamma —here-&-now,
Half (of the Holy Life) Upaḍḍha Sutta (SN 45:2) I have heard that on one occasion the Blessed One was staying among the Sakyans. Now there is a Sakyan town named Sakkara.
From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. "This is called the noble truth of the cessation of stress.
When there is the view, 'The soul & the body are the same,' and when there is the view, 'The soul is one thing and the body another,' there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress & suffering. The Cessation of Stress & Suffering "Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of suffering & stress. 41. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Theravada Buddhist Sutta from the Pāli Canon. Tissa Tissa Sutta (SN 22:84) Near Sāvatthī. On that occasion Ven. Tissa, the Blessed One's paternal cousin, told a large number of monks, "Friends, it's as if my body is drugged.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications.
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "'Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
sorrow, lamentation, pain, distress, & despair are stressful, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p'icchaṁ na labhati tam-pi dukkhaṁ. association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful. Saṅkhittena pañc'upādānakkhandhā dukkhā,
"From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
The Drop-off Papāta Sutta (SN 56:42) On one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then he said to the monks, "Come, monks, let's go to Inspiration [Paṭibhāna] Peak for the day's abiding."
"From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
Then the thought occurred to me: 'There is nothing in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair.'" When this was said, Ven. Ānanda said to Ven. Sāriputta, "Sāriputta my friend, even if there were change & alteration in the Teacher would there arise within you ...
Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear. And it's through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
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From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
"From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. 1 "Now from the remainderless fading & cessation of the six sense media 2 comes the cessation of contact.
subduing lamentation, seeing the dead one whose time is done, [think,] "I can't fetch him back." 3. Just as one would put out. a burning refuge. with water, so does the enlightened one— discerning, skillful, & wise— blow away any arisen grief, like the wind, a bit of cotton fluff.
Then the thought occurred to me: 'There is nothing in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair.'" When this was said, Ven. Ānanda said to Ven. Sāriputta, "Sāriputta my friend, even if there were change & alteration in the Teacher would there arise within you ...
The Water-Snake Simile Alagaddūpama Sutta (MN 22) Introduction. This is a discourse about clinging to views (diṭṭhi). Its central message is conveyed in two similes, among the most famous in the Canon: the simile of the water-snake and the simile of the raft.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. "This is the noble method that he has rightly seen & rightly ferreted out through discernment.
When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair.
With the cessation of birth then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress." When this was said, Māgaṇḍiya the wanderer said, "Magnificent, Master Gotama!
"Now this, monks, is the noble truth of stress 1: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.
They drop into the darkness of aging… the darkness of death… darkness of sorrow, lamentation, pain, distress, & despair. They are not totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are not totally released, I tell you, from suffering & stress." ...
The Great Establishing of Mindfulness Discourse Mahā Satipaṭṭhāna Sutta (DN 22) Introduction. Satipaṭṭhāna—the establishing (upaṭṭhāna) of mindfulness (sati)—is a meditative technique for training the mind to keep mindfulness firmly established in a particular frame of reference in all its activities.The term sati is related to the verb sarati, to remember or to keep in mind.
"Uttiya, having directly known it, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding."
§6.1 "Among whatever fabricated qualities there may be, the noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is considered supreme.Those who have confidence in the dhamma of the noble path have confidence in what is supreme; and for those with confidence in the supreme, supreme is the ...
Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with the unbeloved is stress; separation from the loved is stress; not getting what is wanted is stress. In short, the five clinging-aggregates are stress. And what is the cause by which stress comes into play?
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. 3. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
They are free from sorrow, free from stain, free from lamentation, I tell you." Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: The sorrows, lamentations,
lamentation & selfishness, like water on a white lotus, do not adhere. As a water bead on a lotus leaf, as water on a red lily, doesn't adhere, so the sage. doesn't adhere. to the seen, the heard, or the sensed; for, cleansed, he doesn't suppose. in connection.
"Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five clinging-aggregates are stress. "And what is the cause by which stress comes into play?
With the cessation of birth then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress." — MN 75
sorrow, lamentation, pain, distress, & despair are stressful, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p'icchaṁ na labhati tam-pi dukkhaṁ, association with what is unbeloved is stressful, separation from what is beloved is stressful, not getting what one wants is stressful, Saṅkhittena pañc'upādānakkhandhā dukkhā.
Theravada Buddhist Sutta from the Pāli Canon. Darkness Andhakāra Sutta (SN 56:46) "There is, monks, an inter-cosmic [intergalactic?] void, an unrestrained darkness, a pitch-black darkness, where even the light of the sun & moon—so mighty, so powerful—doesn't reach."
lamentation & grief, who are unendangered, fearless, unbound: there's no measure for reckoning. that your merit's 'this much.' ...
From birth as a requisite condition, aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress. Aging-&-Death "'From birth as a requisite condition comes aging-&-death.' Thus it has been said. And this is the way to understand how from birth as a requisite condition ...
lamentation, sorrows, along with stinginess, conceit & pride, along with divisiveness. Tied up with stinginess. are quarrels & disputes. In the arising of disputes.
The Doctor's Diagnosis §10. On one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One.
A recurrent image in these dialogues is of life as a flood—a flood of birth, aging, and death; sorrow and lamentation; stress and suffering. The purpose of spiritual practice is to find a way across the flood to the safety of the far shore. This image explains the frequent reference to finding a way past entanglements—the flotsam and jetsam ...
"These, TigerPaws, are the four factors for exertion with regard to purity that have been rightly expounded by the Blessed One who knows & sees—the Worthy One, the Rightly Self-awakened One—for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right ...
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. 33 "But when a monk discerns the origination, ending, allure, drawbacks of, & emancipation from the six sense media, he discerns what is higher than all of this.
Staying near Sāvatthī … (the Blessed One said,) "From ignorance as a requisite condition come fabrications.…From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering."
As he is not obsessed with these ideas, his consciousness changes & alters, but he does not fall into sorrow, lamentation, pain, distress, or despair over its change & alteration. "This, householder, is how one is afflicted in body but unafflicted in mind." — SN 22:1
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
Itivuttaka 17. This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, with regard to external factors, I don't envision any other single factor like friendship with admirable people 1 as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable ...
calamity, loss, grief, & lamentation. Many misfortunes are seen. for those head-over-heels in sensuality. So, my relatives: Why do you, like enemies, try to bind me to sensuality? You know I've gone forth, seeing the danger in sensuality. Gold coin & bullion. can't put an end to effluents. Sensuality is an enemy, a murderer, hostile, arrows ...
Bound by a fetter of views, [you] don't gain freedom from birth, aging, and death, from sorrow, lamentation, pain, distress, or despair." In other words, any attempt to answer either of these questions is unskillful karma, blocking the path to true freedom.
There is this direct path—rightly declared by the Blessed One, the One who Knows, the One who Sees, the Worthy One, Rightly Self-awakened—for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other ...
And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation. And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain. And what is distress?
"From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.…
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of suffering & stress. "If one were to pull away one of those sheaves of reeds, the other would fall; if one were to pull away the other, the first one would fall.
sorrow, lamentation, pain, grief, & despair. Seeing this danger, our teacher teaches the subduing of passion & desire for form ... for feeling ... for perception ... for fabrications. Seeing this danger our teacher teaches the subduing of passion & desire for consciousness.' "Having thus been answered, there may be wise nobles &
things done in the past. For no weeping, no sorrowing, no other lamentation. benefits the dead whose relatives persist in that way. **Ayañ-ca kho dakkhiṇā dinnā. Saṅghamhi suppatiṭṭhitā. Dīgha-rattaṁ hitāyassa. Ṭhānaso upakappati. But when this offering is given, well-placed in the Sangha,
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: As phenomena grow clear.
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress.
no other lamentation. benefits the dead. whose relatives persist in that way. But when this offering is given, well-placed in the Saṅgha, it works for their long-term benefit. and they profit immediately. In this way. the proper duty to relatives has been shown, great honor has been done to the dead,
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. Cessation, cessation.' Vision arose, clear knowing arose, discernment arose, knowledge arose, illumination arose within me with regard to things never before heard." ...
"Ānanda, I do not envision even a single form whose change & alteration would not give rise to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight in it. "But there is this (mental) dwelling discovered by the Tathāgata where, not attending to any themes, he enters & remains in internal emptiness.
Ven. Ānanda said, "It's amazing, friends, it's astounding, how the Blessed One who knows & sees, the worthy one, rightly self-awakened, has attained & awakened to an opening [in a confining place] 1 for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of ...
Talking about Nirvana Thanissaro Bhikkhu. There are passages in the Pali Canon where the Buddha states that two things cannot be properly described: unbinding (nibbāna/nirvāṇa) and the post-mortem status of the arahant, a person who has attained total unbinding. However, even though the Buddha is consistent in never describing the post-mortem status of the arahant, there are passages where ...
calamity, loss, grief, & lamentation. Many misfortunes are seen for those head-over-heels in sensuality. So, my relatives: Why do you, like enemies, try to bind me to sensuality? You know I've gone forth, seeing the danger in sensuality. Gold coin & bullion can't put an end to effluents. Sensuality is an enemy, a murderer, hostile, arrows ...
3
"When one loves, there arises the state of change & aberration, sorrow, lamentation, pain, distress, & despair: That is one's reward. "When one is committed to the theme of the unattractive, one takes a stance in the loathesomeness of the theme of beauty: That is one's reward.
With birth as a condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti. Thus is the origination of this entire mass of suffering & stress. Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho.
Covetousness, ill will, and wrong views are the taproots of defilement; greed, anger, and delusion are the crown. The thoughts, words, and deeds that express these qualities form the trunk and branches, and the fruit is pain: the pain of birth, aging, illness, and death; of sorrow, lamentation, pain, distress, and despair.
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of stress. Cessation, cessation.' Vision arose, clear knowing arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before. ...
Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress."
Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful. And which are the five clinging-aggregates? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging ...
2:9 With What Virtue? This sutta mentions the metaphorical notion of "heartwood" (sāra) three times.Although sāra as a metaphor is often translated as "essence," this misses some of the metaphor's implications.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering." — SN 22:5. Notice three things. One, the term "origination" here doesn't apply to the simple arising of fabrications, but to the causal factors that bring their ...
is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful. "And this is the noble truth of the origination of stress: the craving that makes
This (wealth) will be the cause of your sorrow, lamentation, pain, distress, & despair." Then, clasping each of his feet, Ven. Raṭṭhapāla's former wives said to him, "What are they like, dear master-son: those nymphs for whose sake you lead the holy life?"
With the cessation of birth then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.'" SN 22:55 Exclamation (Udāna Sutta)
Right View. Right view is the first factor of the path. The Pāli term for right view—sammā-diṭṭhi—can also be translated as "right opinion."Right view consists of the views and opinions needed to guide your progress on the path—to understand what to do and why to do it.
sorrow, lamentation, pain, distress, & despair are stressful, Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p'icchaṁ na labhati tam-pi dukkhaṁ. association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful. Saṅkhittena pañc'upādānakkhandhā dukkhā,
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.
§107. Ven. Sariputta said, "Friends, just now as I was withdrawn in seclusion, this train of thought arose to my awareness: 'Is there anything in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair?'
The aging-and-death of that identity, with its attendant sorrow, lamentation, pain, distress, and despair. Even a cursory glance over these twelve factors will show two of the major ways in which dependent co-arising is an unwieldy topic: (1) The factors seem to fit in different contexts and (2) many of the sub-factors are repeated at seemingly ...
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed, I tell you, from stress.
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress.
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress .
"From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications…
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed, run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.
"My fire out" refers to the fires of passion, aversion, & delusion; birth, aging, & death; sorrow, lamentation, pain, distress, & despair. See SN 35:28; Iti 93; and The Mind Like Fire Unbound. 4. The raft stands for the noble eightfold path. See MN 22 and SN 35:197. 5. As this verse doesn't seem to be a direct response to the preceding ...
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. This is the disappearance of the world. [Similarly with ear, nose, tongue, body, & intellect.] SN 35:107
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. evametassa kevalassa dukkhakkhandhassa nirodho hotīti. Such is the cessation of this entire mass of suffering & stress. (Mv.I.1.3) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi
Instead, he simply listed many cases of suffering, so that his listeners could recognize that he was talking about something with which they were already familiar, and which they would recognize as a problem: "Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association ...
In clinging, I would be clinging just to consciousness. From that clinging of mine as a requisite condition would come becoming. From becoming as a requisite condition, birth. From birth as a requisite condition, then aging, illness, & death, sorrow, lamentation pain, distress, & despair would come into play.
From birth as a requisite condition, then aging-and-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering. Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications.
When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair.
"Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.
"Now this, monks, is the noble truth of stress: 52 Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.
'Now this, monks, is the noble truth of stress: Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with the unbeloved is stress, separation from the loved is stress, not getting what is wanted is stress. In short, the five aggregates for sustenance are stress.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "But when a monk discerns the origination, ending, allure, drawbacks of, & emancipation from the six sense media, he discerns what is higher than all of this."
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of suffering & stress [ §211 ]. [Similarly with feeling, perception, fabrications, & consciousness.]
The Path to Arahantship. The path to arahantship takes the fruition of non-returning as its basis. In other words, those who are to become arahants gather all eight factors of the noble path and bring them to bear as before on physical and mental phenomena, but now they deal with a level of these phenomena more subtle than before, converged into a single point.
Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair. He is not freed from stress, I say. 'The well-taught disciple of the noble ones… discerns what ideas are fit for attention, and what ideas are unfit for attention.
From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. This is the ending of the cosmos.
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.… "And what is feeling?
lamentation, pain, distress, and despair. Even a cursory glance over these twelve factors will show two of the major ways in which dependent co-arising is an unwieldy topic: (1) The factors seem to fit in different contexts and (2) many of the sub-factors are repeated at seemingly random intervals in the list.
"From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
"From birth as a requisite condition, then aging and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering. "Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications.
"Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering." {"And what is the way to the cessation of ignorance? Just this noble eightfold path."} — SN 12:2 { MN 9} §9. "What is old kamma?
As he is obsessed with these ideas, his perception changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration. "He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He is obsessed with the idea that ...
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress.
As we noted in the Introduction, all of the 37 factors listed in the Wings to Awakening can be subsumed under the five faculties. Whereas Part II focused on the interrelationships among these various factors, this part of the book is devoted to using the five faculties as a framework for discussing the individual factors in and of themselves.
Chapter 6: One Way Out. As the Buddha stated in his first sermon, the knowledge that led to his Awakening was a special kind of knowledge and vision—yathā-bhūta-ñāṇa-dassana—into the four noble truths.Because the bhūta in this compound can mean "truth," the compound as a whole is usually translated as "knowledge and vision into things as they truly are."
Right View § 32. "And what is the faculty of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress.
calamity, loss, grief, & lamentation. Many misfortunes are seen. for those head-over-heels in sensuality. So, my relatives: Why do you, like enemies, try to bind me to sensuality? You know I've gone forth, seeing the danger in sensuality. Gold coin & bullion. can't put an end to effluents. Sensuality is an enemy, a murderer, hostile, arrows ...
"It's amazing, monks, of the Tathāgata—it's astounding of the Tathāgata—that even when such a pair of disciples has attained total unbinding, the Tathāgata has no sorrow or lamentation. "What else is there to expect?
4
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "But when a monk discerns the origination, ending, allure, drawbacks of, & emancipation from the six sense media, he discerns what is higher than all of this."
"From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering." When this was said, a certain monk said to the Blessed One: "Which is the aging-&-death, lord, and whose is the aging-&-death?"
"Now this is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
The word 'vijjā'—translated here as clear knowing—also means 'science.'And just as science implies a method, there is a method—a discipline—underlying the knowledge that leads to Unbinding. That method is described from a number of perspectives in the Canon, each description stressing different aspects of the steps involved.
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.
Selves & Not-self: The Buddhist Teaching on Anattā. Last night we discussed some of the traditional ways in which the Buddha taught a skillful sense of self—the self as the agent or producer of happiness, and the self as the consumer of happiness—through the development of generosity, virtue, and meditation on goodwill.
Ven. Ānanda said, "It's amazing, friends, it's astounding, how the Blessed One who knows and sees, the worthy one, rightly self-awakened, has attained and recognized an opening in a confined place for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment ...
He started out by listing different examples of suffering: the suffering of birth, aging, illness, and death; sorrow, lamentation, despair; the suffering of not getting what you want, the suffering of having to be with what you don't like, and the suffering of being separated from what you do like.
is aging, illness, and death; it's sorrow, lamentation and despair. All of these things are a big deal. And what use would there be in a teaching that said suffering is not a problem? For people who are not suffering that much, it might be okay. But there are a lot of people in the
oirth, aging, illness, and death; sorrow, lamentation, pain, distress, despair, haaing to oe together with what you donst like, of oeing parted from what you do like, not getting what you want. Then he summarized all kinds of stress as "the fae clinging-aggregates." He didnst explain what he meant oy that; he moaed on to the next truth.
Ānanda: "TigerPaws, these four factors for exertion with regard to purity have been rightly expounded by the Blessed One who knows & sees—the Worthy One, the Rightly Self-awakened One—for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right ...
The Blessed One said: "This is a path going one way only for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness.
that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair." —SN 45:2 "And what does it mean to have admirable people as friends? There is the case where a lay person, in whatever town or village he may dwell, spends time
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of stress. Cessation, cessation.' Vision arose, clear knowing arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before. ...
The Nine Stages of Liberating Insight. a. Contemplation of arising and passing away (udayabbayānupassanā-ñāṇa): seeing the arising of physical and mental phenomena together with their falling away.. b. Contemplation of dissolution (bhaṅgānupassanā-ñāṇa): seeing the falling away of physical and mental phenomena.. c. The appearance of dread (bhayatūpaṭṭhāna-ñāṇa): seeing ...
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. Cessation, cessation.' Vision arose, clear knowing arose, discernment arose, knowledge arose, illumination arose within me with regard to things never before heard." ...
Sorrow, despair, distress, and lamentation won't exist. The mind will be separate. We can compare this to the water in the sea when it's full of waves: If we take a dipperful of sea water and set it down on the beach, there won't be any waves in the dipper at all. The waves come from wavering.
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Thus is the cessation of this entire mass of suffering & stress." [Similarly with feeling, perception, fabrications, & consciousness.] — SN 22:5 § 282. The four noble truths.
Your Inner Coach October 6, 2019 The mind is like a committee: lots of different opinions, lots of different agendas, lots of different roles in the committee meeting.
'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding—in other words, the four frames of reference.' Thus was it said, and in reference to this was it said. MN 10 § 31. In ...
8 : Overcoming Objectification §59. As he was sitting there, Ven. Rādha said to the Blessed One: "'A being,' lord. 'A being,' it's said.
The most important practical consequences of the discussion so far are these: • The sequence of dependent co-arising can be unraveled only by replacing ignorance with knowledge in terms of the four noble truths.
Right Concentration. Right concentration is the third concentration path-factor, and the final factor of the path as a whole. As MN 117 notes, all the other path-factors serve as its supports and requisites—although, as we will see, right concentration supports the other factors as well.. The suttas' definitions of concentration focus on two words: cittassa ek'aggatā, singleness of mind ...
This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress." — MN 2
When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair.
no other lamentation benefits the dead whose relatives persist in that way. But when this offering is given, well-placed in the Saṅgha, it works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown, great honor has been done to the dead, and monks have been given strength:
The Arising of the Path. In the phrase, "noble eightfold path," the Pāli word translated as "eightfold" —aṭṭhaṅgika—literally means "eight-factored," "eight-part," or "eight-limbed."The eight factors, parts, or limbs of the path are these: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right ...
The Blessed One said: "This is the direct path1 for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness.
[Uttiya the wanderer:] "Now, Master Gotama, when having directly known it, you teach the Dhamma to your disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding, will all the cosmos be led (to ...
sont affranchis de la mort, que des êtres sujets à la peine, à la lamentation, à la douleur, à la détresse, et au désespoir se sont affranchis de la peine, de la lamentation, de la douleur, de la détresse, et du désespoir. » SN 45:2 « Et que cela signifie-t-il, avoir des personnes admirables comme amis ? Il y a le
From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. "This is called the noble truth of the cessation of stress.
And as for the saying, the power of the Saṅgha gets rid of disease: all the various diseases in the mind—sorrow, lamentation, pain, distress, and despair—will disappear. This way, once you've invited this monk into your home and provided him with good food, he's going to give you three kinds of blessing: you escape for pain, from ...
10 ENSEIGNEMENT 1 LES STRATEGIES DU SOI ET DU PAS-SOI 21 mai 2011 L'enseignement du Bouddha sur anattā, ou pas-soi, peut être quelque chose qui rend les occidentaux très confus parce que quand nous entendons le terme « pas-soi », nous pensons
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