Theos-Talk Archives (October 2003 Message tt00197)

MORYA IS BUDDHIST. MORYA IS ARHAT OF BUDDHA. 
MORYA FAMILY-BIBLE IS BUDDHIST. 

"The Mahatmas Letters to A.P.Sinnett - Letter 39

"If my advice is sought and asked, then first of all the real and 
true situation has to be defined. My "Arhat" vows are pronounced, and 
I can neither seek revenge nor help others to obtain it." 
M. 

"The Mahatmas Letters to A.P.Sinnett - Letter 43

"Well, good friend, your cosmology is -- between the leaves of my 
Khuddaka Patha -- (my family Bible)..."
M.

"NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
[Homage to the Blessed One, the Worthy One, 
the Rightly Self-awakened] 

KHUDDAKAPATHA

1. SARANAGAMANA - GOING FOR REFUGE 

I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge. 
A second time I go to the Buddha for refuge.
A second time I go to the Dhamma for refuge.
A second time I go to the Sangha for refuge. 

A third time I go to the Buddha for refuge.
A third time I go to the Dhamma for refuge.
A third time I go to the Sangha for refuge.

2. DASA SIKKHAPADA - THE TEN TRAINING RULES 

I undertake the training rule to refrain from taking life.
I undertake the training rule to refrain from stealing.
I undertake the training rule to refrain from sexual intercourse.
I undertake the training rule to refrain from telling lies.
I undertake the training rule to refrain from intoxicating fermented 
& distilled beverages that lead to carelessness.
I undertake the training rule to refrain from eating at the wrong 
time [after noon & before dawn].
I undertake the training rule to refrain from dancing, singing, 
music, & watching shows.
I undertake the training rule to refrain from wearing garlands and 
beautifying myself with perfumes & cosmetics.
I undertake the training rule to refrain from high & luxurious seats 
& beds.
I undertake the training rule to refrain from accepting gold & money. 

3. DVATTIMSAKARA - THE 32 PARTS  

In this body there is:

hair of the head,
hair of the body,
nails,
teeth,
skin,
muscle,
tendons,
bones,
bone marrow,
spleen,
heart,
liver,
membranes,
kidneys,
lungs,
large intestines,
small intestines,
gorge,
feces,
gall,
phlegm,
lymph,
blood,
sweat,
fat,
tears,
oil,
saliva,
mucus,
oil in the joints
urine,
brain. 

4. SAMANERA PAÑHA - THE NOVICE'S QUESTIONS  

What is one? 

All animals subsist on food. [There are these four nutriments for the 
establishing of beings who have taken birth or for the support of 
those in search of a place to be born. Which four? Physical food, 
gross or refined; contact as the second, intellectual intention the 
third, and consciousness the fourth. -- SN XII.64.] 

What is two? 

Name & form [mental & physical phenomena]. 

What is three? 

The three types of feeling [pleasant, painful, neither pleasant 
nor painful]. 

What is four? 

The four noble truths [stress, the origination of stress, the 
cessation of stress, the path of practice leading to the cessation of 
stress]. 

What is five? 

The five aggregates [form, feeling, perception, fabrications, 
consciousness]. 

What is six? 

The six internal sense media [eye, ear, nose, tongue, body, 
intellect]. 
What is seven? 

The seven factors for Awakening [mindfulness, analysis of qualities, 
persistence, rapture, serenity, concentration, equanimity]. 
What is eight? 

The noble eightfold path [right view, right resolve, right speech, 
right action, right livelihood, right effort, right mindfulness, 
right concentration]. 

What is nine? 

The nine abodes for beings [seven stations of consciousness and two 
spheres: 
There are beings with diversity of body and diversity of perception, 
such as human beings, some devas, and some beings in the lower 
realms. This is the first station of consciousness. 

There are beings with diversity of body and singularity of 
perception, such as the devas of the Brahma hosts generated by the 
first [jhana]. This is the second station of consciousness. 

There are beings with singularity of body and diversity of 
perception, such as the Radiant Devas. This is the third station of 
consciousness. 

There are beings with singularity of body and singularity of 
perception, such as the Beautifully Lustrous Devas. This is the 
fourth station of consciousness. 

There are beings who, with the complete transcending of perceptions 
of [physical] form, with the disappearance of perceptions of 
resistance, and not heeding perceptions of diversity, 
thinking, 'Infinite space,' arrive at the dimension of the infinitude 
of space. This is the fifth station of consciousness. 

There are beings who, with the complete transcending of the dimension 
of the infinitude of space, thinking, 'Infinite consciousness,' 
arrive at the dimension of the infinitude of consciousness. This is 
the sixth station of consciousness. 

There are beings who, with the complete transcending of the dimension 
of the infinitude of consciousness, thinking, 'There is nothing,' 
arrive at the dimension of nothingness. This is the seventh station 
of consciousness. 

The dimension of non-percipient beings and, second, the dimension of 
neither perception nor non-perception. These are the two spheres. 
{Maha-nidana Suttanta, DN 15}] 

What is ten? 

Endowed with ten qualities, one is called an arahant [Arhat] [the 
right view of one beyond training, the right resolve of one beyond 
training, the right speech of one beyond training, the right action 
of one beyond training, the right livelihood of one beyond training, 
the right effort of one beyond training, the right mindfulness of one 
beyond training, the right concentration of one beyond training, the 
right knowledge of one beyond training, the right release of one 
beyond training {Maha-cattarisaka Sutta, MN 117}]. 

5. MANGALA SUTTA - PROTECTION  
[Note: This sutta also appears at Sn II.4.] 

I have heard that at one time the Blessed One was staying in Savatthi 
at Jeta's Grove, Anathapindika's monastery. Then a certain deva, in 
the far extreme of the night, her extreme radiance lighting up the 
entirety of Jeta's Grove, approached the Blessed One. On approaching, 
having bowed down to the Blessed One, she stood to one side. As she 
stood to one side, she addressed him with a verse. 

Many devas and humans beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection. 

[The Buddha:] 
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection. 
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest protection. 

Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest protection. 

Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protection. 

Giving, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest protection. 

Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest protection. 

Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection. 

Patience, composure,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection. 

Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
This is the highest protection. 

A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, secure:
This is the highest protection. 

Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest protection. 

6. RATANA SUTTA - TREASURES 
[Note: This sutta also appears at Sn II.1.] 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
may you all be happy
& listen intently to what I say. 
Thus, spirits, you should all be attentive.
Show kindness to the human race.
Day & night they give offerings,
so, being heedful, protect them. 

Whatever wealth -- here or beyond -- 
whatever exquisite treasure in the heavens,
does not, for us, equal the Tathagata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

The exquisite Deathless -- ending, dispassion -- 
discovered by the Sakyan Sage in concentration:
There is nothing to equal that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being. 

What the excellent Awakened One extolled as pure
and called the concentration
of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being. 

The eight persons -- the four pairs -- 
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Those who, devoted, firm-minded,
apply themselves to Gotama's message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Liberation they've gained.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

An Indra pillar,[1] planted in the earth,
that even the four winds cannot shake:
that, I tell you, is like the person of integrity,
who -- having comprehended
the noble truths -- sees.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Those who have seen clearly the noble truths
well-taught by the one of deep discernment -- 
regardless of what [later] might make them heedless -- 
will come to no eighth state of becoming. [2]
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to precepts & practices. [3]
One is completely released
from the four states of deprivation, [4]
and incapable of committing
the six great wrongs. [5]
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Whatever bad deed one may do
-- in body, speech, or in mind -- 
one cannot hide it:
an incapability ascribed
to one who has seen the Way.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Like a forest grove with flowering tops
in the first month of the heat of the summer,
so is the foremost Dhamma he taught,
for the highest benefit, leading to Unbinding.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

Foremost,
foremost-knowing,
foremost-giving,
foremost-bringing,
unexcelled, he taught the
foremost Dhamma.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

Ended the old, there is no new taking birth.
dispassioned their minds toward further becoming,
they, with no seed, no desire for growth,
the prudent, go out like this flame.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Buddha,
the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Dhamma
& the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Sangha
& the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

7. TIROKUDDA KANDA - HUNGRY SAHDES OUTSIDE THE WALLS 

Outside the walls they stand,
& at crossroads.
At door posts they stand,
returning to their old homes.
But when a meal with plentiful food & drink is served,
no one remembers them:
Such is the kamma of living beings. 
Thus those who feel sympathy for their dead relatives
give timely donations of proper food & drink
-- exquisite, clean -- 
[thinking:] "May this be for our relatives.
May our relatives be happy!" 

And those who have gathered there,
the assembled shades of the relatives,
with appreciation give their blessing
for the plentiful food & drink:
"May our relatives live long
because of whom we have gained [this gift].
We have been honored,
and the donors are not without reward!" 

For there [in their realm] there's
no farming,
no herding of cattle,
no commerce,
no trading with money.
They live on what is given here,
hungry shades
whose time here is done. 

As water raining on a hill
flows down to the valley,
even so does what is given here
benefit the dead.
As rivers full of water
fill the ocean full,
even so does what is given here
benefit the dead. 

"He gave to me, she acted on my behalf,
they were my relatives, companions, friends":
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
benefits the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
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 merit you've acquired
isn't small. 

8. NIDHI KANDA - THE RESERVE FUND  

A person stashes a fund away,
deep underground, at the water line:
"When a need or duty arises,
this will provide for my needs,
for my release if I'm denounced by the king,
molested by thieves,
in case of debt, famine, or accidents."
With aims like this
in the world
a reserve fund is stashed away. 
But no matter how well it's stored,
deep underground, at the water line,
it won't all always serve one's need.
The fund gets shifted from its place,
or one's memory gets confused;
or -- unseen -- 
water serpents make off with it,
spirits steal it,
or hateful heirs run off with it.
When one's merit's ended,
it's totally destroyed. 

But when a man or woman
has laid aside a well-stored fund
of giving, virtue,
restraint, & self-control,
with regard to a shrine,
the Sangha,
a fine individual,
guests,
mother, father,
or elder sibling:
That's a well-stored fund.
It can't be wrested away.
It follows you along.
When, having left this world,
for wherever you must go,
you take it with you.
This fund is not held in common with others,
& cannot be stolen by thieves.

So, prudent, you should make merit,
the fund that will follow you along.
This is the fund
that gives all they want
to beings human, divine. 

Whatever devas aspire to,
all that is gained by this.
A fine complexion, fine voice,
a body well-built, well-formed,
lordship, a following:
all that is gained by this.
Earthly kingship, supremacy,
the bliss of an emperor,
kingship over devas in the heavens:
all that is gained by this.
The attainment of the human state,
any delight in heaven,
the attainment of Unbinding:
all that is gained by this.
Excellent friends,
appropriate application, [1]
mastery of clear knowing & release: [2]
all that is gained by this.
Acumen, [3] emancipations, [4]
the perfection of disciplehood:
all that is gained by this.
Private Awakening, [5]
Buddhahood:
all that is gained by this. 

So powerful is this,
the accomplishment of merit.
Thus the wise, the prudent,
praise the fund of merit
already made. 

9. KARANIYA METTA SUTTA - GOOD WILL  

This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters. 
Do not do the slightest thing
that the wise would later censure. 

Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart. 

Let no one deceive another
or despise anyone anywhere,
or through anger or resistance
wish for another to suffer. 

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without hostility or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now. 

Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb. 

________________________________

NOTES [TO SUTTA 6]

1. Indra-pillar: A tall hardwood pillar, planted at the entrance to a 
village. 

2. The person who has reached this stage in the practice will be 
reborn at most seven more times. 

3. These three qualities are the fetters abandoned when one gains 
one's first glimpse of Unbinding at Stream-entry (the moment when one 
enters the stream to full Awakening). 

4. Four states of deprivation: rebirth as an animal, a hungry shade, 
an angry demon, or a denizen of hell. In the Buddhist cosmology, none 
of these states is eternal. 

5. The six great wrongs: murdering one's mother, murdering one's 
father, murdering an Arahant (fully Awakened individual), wounding a 
Buddha, causing a schism in the Sangha, or choosing anyone other than 
a Buddha as one's foremost teacher. 

NOTES [TO SUTTA 8]

1. Proper practice of the Dhamma. 

2. Clear knowing = knowledge of previous lives, knowledge of the 
passing away and arising (rebirth) of beings, knowledge of the ending 
of the mental effluents: sensual passion, becoming, views, ignorance. 
Release = release from the cycle of rebirth. 

3. Acumen = acumen with regard to the Dhamma, to its meaning, to 
language, & to quick-wittedness. These four talents are found in 
some, but not all, Arhats. 

4. Emancipations. The Maha-nidana Suttanta [DN 15] describes the 
eight emancipations as follows: 

"Possessed of form, one sees forms. This is the first emancipation. 
"Not percipient of form internally, one sees forms externally. This 
is the second emancipation. 

"One is intent only on the beautiful. This is the third emancipation. 
With the complete transcending of perceptions of [physical] form, 
with the disappearance of perceptions of resistance, and not heeding 
perceptions of diversity, thinking, 'Infinite space,' one enters and 
remains in the dimension of the infinitude of space. This is the 
fourth emancipation. With the complete transcending of the dimension 
of the infinitude of space, thinking, 'Infinite consciousness,' one 
enters and remains in the dimension of the infinitude of 
consciousness. This is the fifth emancipation. 

"With the complete transcending of the dimension of the infinitude of 
consciousness, thinking, 'There is nothing,' one enters and remains 
in the dimension of nothingness. This is the sixth emancipation. 

"With the complete transcending of the dimension of nothingness, one 
enters and remains in the dimension of neither perception nor non-
perception. This is the seventh emancipation. 

"With the complete transcending of the dimension of neither 
perception nor non-perception, one enters and remains in the 
cessation of perception and feeling. This is the eighth emancipation. 

"Now, when a monk attains these eight emancipations in forward order, 
in reverse order, in forward and reverse order, when he attains them 
and emerges from them wherever he wants, however he wants, and for as 
long as he wants, when through the ending of the mental fermentations 
he enters and remains in the fermentation-free awareness-release and 
discernment-release, having directly known it and realized it in the 
here and now, he is said to be a monk released in both ways. And as 
for another release in both ways, higher or more sublime than this, 
there is none." 

5. Private Awakening: Awakening as a Private Buddha, one who can gain 
Awakening without relying on the teachings of others, but who cannot 
formulate the Dhamma in the way a Full Buddha can. 
__________________________________

Translation from the Pali: Bhikkhu Thanissaro.
For Free distribution only, as a Gift of the Dhamma. [Dharma]
http://www.accesstoinsight.org/canon/sutta/khuddaka/khp/khp.html