ALAGADDUPAMA SUTTA PDF

This version of the text might be out of date. Please click here for more information. This is a discourse about clinging to views ditthi. 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. Taken together, these similes focus on the skill needed to grasp right view properly as a means of leading to the cessation of suffering, rather than an object of clinging, and then letting it go when it has done its job. The first section of the discourse, leading up to the simile of the water-snake, focuses on the danger of misapprehending the Dhamma in general, and particularly the teachings on sensuality.

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Thus have i heard. Now on that occasion a wrong view had arisen in a bhikkhu named Arittha, formerly of the vulture killers, he thought: "From what I understand the Dhamma taught by the Blessed One, those things called obstructions hindrances by the Blessed One are not able to obstruct one who engages in them. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak like that. In many discourses the Blessed One has stated how obstructive filings are obstructions hindrances , and how they are able to obstruct one who engages in them.

The Blessed One has stated many times how sensual pleasures provide little gratification, much suffering and despair, and how the great danger in them. With the simile of the skeleton Since the bhikkhus were unable to detach him from that wrong view, they went to the Blessed One and told him all that had occurred. Then the Blessed One summoned for bhikkhu Arittha. Bhikkhu Arittha went to the Blessed One, and after paying homage to him, sat down at one side.

The Blessed One then asked him: "Arittha, is it true that the following wrong view has arisen in you: 'As I understand the Dhamma taught by the Blessed One, those things called obstructions hindrances by the Blessed One are not able to obstruct one who engages in them'? As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.

Misguided man, in many discourses have I not stated how obstructive things are obstructions hindrances and how they are able to obstruct one who engages in them?

I have stated many times how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton.

But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time. Has this bhikkhu Arittha, formerly of the vulture killers, kindled even a spark of wisdom in this Dhamma and Discipline?

No, venerable sir. Knowing this, the Blessed One told him: "Misguided man, you will be recognized by your own pernicious view. I shall question the bhikkhus on this matter. For in many discourses the Blessed One has stated how obstructive things are obstructions hindrances , and how they are able to obstruct one who engages in them.

The Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. It is good that you understand the Dhamma taught by me thus. For in many discourses I have stated how obstructive things are obstructions hindrances , and how they are able to obstruct one who engages in them. I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them.

But this bhikkhu Arittha, formerly of the vulture killers, misrepresents us by his wrong grasp and injures himself and stores up much demerit; for this will lead to this misguided man's harm and suffering for a long time. Bhikkhus, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire - that is impossible. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them.

Instead they learn the Dhamma only for the sake of criticizing others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time.

It would turn back on him and bite him and because of that he would come to death or deadly suffering. Why is that? Because of his wrong grasp of the snake. Similarly some misguided men learn the Dhamma They do not learn the Dhamma for the sake of criticizing others and for winning in debates and so they experience the good for the sake of which they learned the Dhamma. Those teachings, being rightly grasped by them, conduce to their welfare and happiness for a long time. Because of his right grasp of the snake.

Similarly some clansmen learn the Dhamma Listen and attend closely to what I shall say. Bhikkhus, suppose a man in the course of a journey saw a great expanse of water, whose near shore was dangerous and whose further shore was safe and free from fear, but there was no ferryboat or bridge going to the far shore. Then he thought: 'Suppose I collect grass, twigs, branches, and leaves and bind them together into a raft, and supported by the raft and making an effort with my hands and feet, I got safely across to the far shore.

Upon reaching the other shore, he might think thus: 'This raft has been very helpful to me, since supported by it, I got safely across to the far shore. Suppose I were to hoist it on my head or load it on my shoulder, and then go wherever I want. By doing so, would that man be doing what should be done with that raft? Suppose I were to haul it onto the dry land or set it adrift in the water, and then go wherever I want.

So I have shown you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping.

Bhikkhus, when you know the Dhamma to be similar to a raft, you should abandon even good states, how much more so bad states.

Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form,feeling, perception, formations thus: 'This is mine, this I am, this is my self. Alas, I have it no longer! Alas, may I have it! Alas, I do not get it! That is how there is agitation about what is non-existent externally.

That is how there is no agitation about what is non-existent externally. He thinks thus: 'So I shall be annihilated! So I shall perish! So I shall be no more! That is how there is agitation about what is non-existent internally. I shall endure as long as eternity. He does not think thus: 'So I shall be annihilated!

I shall perish! That is how there is no agitation about what is non-existent internally. I too do not see any possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity. You may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. But do you see any such doctrine of self, bhikkhus? I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it.

You may well take as a support that view that would not arouse sorrow, lamentation, pain, grief, and despair in one who takes it as a support. But do you see any such support of views, bhikkhus? Is material form permanent or impermanent? Is form Is perception It is non-self" "Therefore, bhikkhus, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form, feelings, perceptions, formations, consciousnes s should be seen as it actually is with proper wisdom thus: "This is not mine, this I am not, this is not my self.

When it is liberated there comes the knowledge: 'It is liberated. THE ARAHANT "Bhikkhus, an arahant is called one whose shaft has been lifted, whose trench has been filled in, whose pillar has been uprooted, one who has no bar, a noble one whose banner is lowered, whose burden is lowered, who is unfettered. How is the bhikkhu one whose trench has been filled in? Here the bhikkhu has abandoned the round of births that brings renewed being, has cut it off at the root How is the bhikkhu one whose pillar has been uprooted?

Here the bhikkhu has abandoned craving , has cut it off at the root How is the bhikkhu one who has no bar? Here the bhikkhu has abandoned the five lower fetters , has cut them off at the root How is the bhikkhu a noble one whose banner is lowered, whose burden is lowered, who is unfettered? Here a bhikkhu has abandoned the conceit 'I am,' has cut it off at the root One thus gone, I say, is untraceable here and now.

If others abuse, revile, scold, and harass the Tathagata for that, the Tathagata on that account feels no annoyance, bitterness, or dejection of the heart. And if others honor, respect, revere, and venerate the Tathagata for that, the Tathagata on that account feels no delight, joy, or elation of the heart. If others honour, respect, revere, and venerate the Tathagata for that, the Tathagata on that account thinks thus: 'They perform such services as these for the sake of what had earlier come to be fully understood.

And if others honour, respect, revere, and venerate you, on that account you should not entertain any delight, joy, or elation of the heart. If others honour, respect, revere, and venerate you, on that account you should think thus: 'They perform such services as these for the sake of what had earlier come to be fully understood.

What is it that is not yours? Material form, feeling, perception, formations and consciousness five aggregates are not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. If people carried off the grass, sticks, branches, and leaves in this Jeta Grove, or burned them, or did what they liked with them, would you think: 'People are carrying us off or burning us or doing what they like with us'?

Why not? Because that is neither our self nor what belongs to our self. Material form, feelings, perceptions, formations and consciousness are not yours.. The well-proclaimed dhamma "Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear.. Non-returners " "Bhikkhus, the Dhamma well proclaimed by me thus is clear In the Dhamma well proclaimed by me thus, which is clear

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The Alagaddupama Sutta – The Water Snake

Savatthi or Shravasti was the capital of Kosala and one of the six largest cities of India at the time of the Buddha. Anathapindika was a wealthy householder who was the chief lay disciple of the Buddha. The sutta begins by considering the problem of heresy. The Five Hindrances are sensory desire, ill will, sloth-torpor, restlessness-worry, and doubt. This view is similar to arguments made today that consumption, competition, and disbelief are actually good things — greed is good, the virtue of selfishness, the end justifies the means, etc.

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Translator's Introduction

Thus have i heard. Now on that occasion a wrong view had arisen in a bhikkhu named Arittha, formerly of the vulture killers, he thought: "From what I understand the Dhamma taught by the Blessed One, those things called obstructions hindrances by the Blessed One are not able to obstruct one who engages in them. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak like that.

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Alagaddupama Sutta, Alagaddūpama-sutta: 1 definition

Alagaddupama Sutta means something in Buddhism , Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article. Preached at Jetavana to Arittha concerning his heresy. Arittha held that according to the Doctrine, as he understood it, the states of mind, e.

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Middle Discourses And the Buddha would not say that. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,. And while wandering in search of a snake

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