DOCSLIB.ORG

The Roots of Good and Evil Have Found Their Place in a Great Variety of Contexts

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Roots of Good and Evil Have Found Their Place in a Great Variety of Contexts TheThe RootsRoots ofof GoodGood andand EvilEvil Ven. Nyanaponika Thera HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. e publisher acknowledges with thanks the following: Buddhist Publication Society (BPS), Kandy, Sri Lanka, for permission to reprint this booklet. May the merits from this Dhamma-dāna be to the welfare and happiness of all beings. T R G E An Inward Journey Book Published by INWARD PATH P.O. Box , Penang, Malaysia Tel/Fax: Email: [email protected] Website: http://www.buddhanet.net/ipp.htm First published by BUDDHIST PUBLICATION SOCIETY (BPS) Kandy, Sri Lanka (). is edition () is published by Inward Path, Penang for free distribution with kind permission from BPS, Sri Lanka. Copyright © Buddhist Publication Society Perpustakaan Negara Malaysia Cataloguing-in-Publication Data e roots of good and evil Buddhist texts / translated from Pali with an introduction and comments by Nyanaponika era. (An Inward Journey Book) Bibliography: p. ISBN 983–9439–26–X . Buddhism-Buddhism. Meditation-Buddhism. eravada Buddhism. I. Nyanaponika era, -. II. Series. III. Title. Book Layout and Design by Sunanda Lim Hock Eng Cover design by Sunanda HELim ––– A I J B IJ/ B P N T Published by INWARD PATH Penang • Malaysia v C e Author ............................................................................................................................................ viii e Roots of Good and Evil ...................................................................................................... ix Introduction ............................................................................................................................................ xi Buddha Vandanā — Homage ........................................................................................... xviii C O Basic Explanations 1 • Definitions ........................................................................................................................... 19 Comment ................................................................................................................................. 19 e Range of the Six Roots ....................................................................................... 21 (a) e Unwholesome ........................................................................................... 21 (b) e Wholesome ................................................................................................ 22 2 • e Commentarial Definitions of the Unwholesome Roots .... 22 3 • e Commentarial Definitions of the Wholesome Roots .......... 23 4 • e Nature of the Wholesome Roots ........................................................... 24 5 • e Diversity of the Unwholesome Roots ................................................ 28 Comment ................................................................................................................................. 28 C T General Texts 6 • Overcoming Birth and Death ............................................................................ 34 7 • Māra’s Prisoner ............................................................................................................... 34 8 • Crossing the Ocean ...................................................................................................... 35 9 • e ree Fires ................................................................................................................ 35 From the Commentary by Bhadantācariya Dhammapāla .............. 36 10 • ree Inner Foes ............................................................................................................ 37 Comment ................................................................................................................................. 39 v C T e Roots and Kamma 11 • e Cause of Action .................................................................................................... 40 Comment ................................................................................................................................. 41 12 • e Ten Ways of Action ........................................................................................... 42 Comment ................................................................................................................................. 43 13 • e Roots of the Ten Unwholesome Ways ............................................... 44 14 • Rebirth and its Cessation ........................................................................................ 44 (Section I) ............................................................................................................................... 44 (Section II) .............................................................................................................................. 45 Comment on Section II .............................................................................................. 46 15 • e Exposition of Prevalence (U-K) ................................. 47 C F e Social Significance of the Roots 16 • From the Kālāma Sutta ............................................................................................ 50 17 • Why Give Up the Roots of Evil? ........................................................................ 51 18 • e Visible Teaching .................................................................................................... 52 Comment ................................................................................................................................. 53 19 • Four Types of People .................................................................................................. 54 20 • e Roots of Violence and Oppression ....................................................... 54 Comment ................................................................................................................................. 55 C F e Removal of the Unwholesome Roots 21 • e Triple Gem and the Abandoning of the Evil Roots ............... 58 Comment ................................................................................................................................ 60 vi vii 22 • It Can Be Done ............................................................................................................... 62 Comment ................................................................................................................................. 62 23 • e Arising and Non-arising of the Roots ............................................... 63 Comment ................................................................................................................................ 64 24 • Five Methods for Removing Unwholesome oughts ................... 66 Comment ................................................................................................................................. 68 25 • For One’s Own Sake ................................................................................................... 71 26 • e Noble Power ............................................................................................................ 72 Comment ................................................................................................................................. 74 C S Removal through Mindfulness and Insight 27 • To Be Abandoned by Seeing ................................................................................ 78 Comment ................................................................................................................................. 78 28 • From the Satipaṭṭhāna Sutta ................................................................................ 79 29 • Beyond Faith ..................................................................................................................... 79 30 • e Visible Teaching ................................................................................................... 81 Comment on Text 28–30 ........................................................................................... 82 31 • Removal through the Contemplation of Feelings .............................. 83 Comment ................................................................................................................................ 84 C S e Goal 32 • e Visible Nibbāna .................................................................................................... 87 33 • What is Nibbāna? .......................................................................................................... 87 34 • Two Aspects of Nibbāna ......................................................................................... 88 35 • e Happiness of Liberation ................................................................................ 89 vi vii e Author Venerable Nyanaponika era (–) was one of the fore- most interpreters of eravada Buddhism. Born in Germany he came to Sri Lanka and ordained as a Buddhist monk in . In he founded the Buddhist Publication Society in Kandy which he served until his death in . e Venerable was highly respected for both his practice and erudition. He was the author of the now classic “Heart of Buddhist Meditation.” His other writings have been collected into a volume entitled “A Vision of Dhamma.” He also authored, “Abhidhamma Studies,” a ground- breaking exploration of consciousness and time. viii ix e Roots of Good and Evil Greed, hatred,
Load more

Recommended publications
  • Interpersonal Attraction
    Dr K Williams 11/19/07 Interpersonal Attraction Psych 240; Fall 2007 Purdue University Prof. Kipling Williams Initial Attraction: What matters at first? Propinquity (we like those who live/work near us; mere exposure) Physical Attractiveness (we like those who are physically attractive; halo, rewards, kernel of truth; evolutionary signs of health and reproductive advantage) Similarity/Complementarity (we like those who are similar to us—it’s rewarding; complementarity of needs) Responsiveness (we like those who are responsive to us; signals belonging, worth, and control) Reciprocal liking (we like those who like us—it’s rewarding) Interpersonal Attraction 1 Dr K Williams 11/19/07 Propinquity Festinger, Schachter & Back (1959)’s “Social pressures in informal groups: A study of human factors in housing” Zajonc’s (1968) “Attitudinal effects of mere exposure” (JPSP) “Mirror exposure” - we like our reflection view better than the view that others see of us; and vice versa. Moreland & Beach’s (1992) “Exposure effects in the classroom…” (JESP) Physical Attractiveness Walster, Aronson, Abrahams & Rottman, 1966: Computer Dating paradigm Take a battery of measures of personality SES interests physical attractiveness Randomly pair college students with person of opposite sex. Asked them to rate their date Only one factor predicted liking and intention to ask out again…physical attractiveness (for males & females!) How about after the fifth date? (Mathes, 1975) Interpersonal Attraction 2 Dr K Williams 11/19/07 Physical Attractiveness How ubiquitous? In the courtroom less likely to be found guilty; if guilty, lighter sentence (except if used to commit crime) In job applications More likely to be hired even for jobs in which appearance could have no conceivable relationship to job performance Class project (High, Med, Low Phys Attractiveness X High, Med, Low Qualifications) • Which matters most? Physical Attractiveness How ubiquitous? With children They are more popular, better liked by parents, teachers, and peers.
    [Show full text]
  • Anger, Murder, Adultery and Lust!
    Mind Blown Lesson 2: Anger, Murder, Adultery and Lust! [Reader: group leader] We’re in the second lesson of a series on the Sermon on the ​ ​ Mount (Matthew 5, 6 and 7). Jesus was the preacher of that sermon, and He said some pretty mind-blowing things. In the first study we read how Jesus said the whole Old Testament centered around Him. Imagine some preacher telling you that in this day and age. Your reaction might be something like that of the kids in this video whose parent hadn’t told them the identity of Darth Vader. Watch Mind=Blown Star Wars Video In this lesson, we’ll see what Jesus has to say about murder, anger, adultery and lust. Hint: It’s not just going to be mind-blowing; it’s going to be completely counter-cultural! But first, let’s be a little counter-cultural ourselves and open in prayer. [Leader prays.] Part 1: MURDER, HATRED, REVENGE AND ANGER [Reader: person with the longest hair)] ​ ​ Here’s what Jesus’ had to say about murder in the Sermon on the Mount: “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ But I say, if you are even angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell. So if you are presenting a sacrifice at the alter in the Temple and you suddenly remember that someone has something against you, leave your sacrifice there at the alter.
    [Show full text]
  • Lust in Order to Organize the Way That We Go Through the 7 Deadly Sins, We Will Follow the Pattern That Dante
    7 Deadly Sins: Lust In order to organize the way that we go through the 7 deadly sins, we will follow the pattern that Dante gave us in the Purgatory. In the poem, he is being led in a vision through purgatory and he sees it as a vast mountain, near the bottom are the worst sins and near the top the lesser sins. The penitents climb the mountain, leaving sins behind and eventually attaining heaven. We are actually going to go backwards, down the mountain, starting with the lesser sins and working our way to the more grave ones. The sin that, while still deadly, is considered the least, is Lust. Is Lust even a sin? (Obviously we know it is because it is one of the 7 deadly sins, but suspend belief with me for a moment.) It seems as though perhaps it is not a sin. After all, lust is not an action, it is not hurting anybody else, but it is a feeling. Typically, a sin is an action that we willfully carry out. We cannot be judged by what tempts us, after all, Our Lord was tempted in the desert for 40 days and we know that he never sinned. However, Our Lord also says this, “27 You have heard that it was said to them of old: Thou shalt not commit adultery. 28 But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.” This is a part of the Sermon on the Mount, in which Jesus teaches us how to take the law, the rules and precepts of the moral life, and inscribe those rules on our hearts.
    [Show full text]
  • Commentary by Khenpo Namdrol 1
    COMMENTARY BY KHENPO NAMDROL 1 Introd U ction to the EX traordinary Inner Preliminary Practice S We have now reached the extraordinary inner preliminary practices. Patrul Rinpoche begins with paying homage to his guru Jigme Gyalwai Nyugu by explaining his superior qualities. After that he goes on to briefly explain the main practices themselves. Crowned with the Three Jewels, the outer refuge, He truly realized the Three Roots, the inner refuge; He made manifest the Three Kayas, the ultimate refuge. At the feet of my peerless guru, I bow down. The Three Jewels of Buddha, Dharma, and Sangha comprise the outer refuge, and are the objects of refuge of all the vehicles of Buddhism. How do we take refuge in them? The Buddha is the one who shows us the path to liberation. The Dharma – the Buddha’s teaching – is the actual path itself. The practitioners of the Buddha’s teaching are called Sangha. They are our friends for the purpose of liberation. With tremendous faith and devotion we take refuge in these three outer refuges as the teacher, the path, and the companions. Just like Jigme Gyalwai Nyugu we should carry the Three Jewels like a crown upon our heads at all times and in all situations. The inner objects of refuge are the Three Roots: the lama, the yidam and the dakini. The guru is the root of blessings; the yidam is the root of accomplishment; and the dakini is the root of enlightened activities. These three should be accomplished with body, speech, and mind. This is how Jigme Gyalwai Nyugu took the inner refuge.
    [Show full text]
  • Jamgn Mipham's Seven Line Guruyoga
    ÉÊ Ê7'0-0#ë,-0Ü-.0-bÜ-2Ý#-/¸¥,-v-07Ü-F:-7eë9-2ì#<-0&ë+-T,- */<-`Ü<-/{,-ý-,#-7ië<-/t#-&ë#-·¦-/!ë+-ý-/º¥#<-<ëÊ Ê JAMGÖN MIPHAM'S SEVEN LINE GURUYOGA FEAST OFFERING ADORNED WITH AN APPENDIX AND ARRANGED TO BE READ STRAIGHT THROUGH Compiled by HIS HOLINESS JIGDAL DAGCHEN SAKYA KYABJE DILGO KHYENTSÉ RINPOCHÉ KYABJE DUDJOM RINPOCHÉ KYABJE KHAMTRUL RINPOCHÉ and VENERABLE DHONGTHOG RINPOCHÉ SAKYA MONASTERY OF TIBETAN BUDDHISM SEATTLE WA Published by: Sakya Monastery of Tibetan Buddhism 108 N.W. 83rd Street Seattle, WA 98117 © 2015, 2019 Sakya Monastery of Tibetan Buddhism Translation: Jeffrey Schoening Transcription, Editing and Formatting: Ken Hockett Proofreading: Venerable Dhongthog Rinpoche Geshe Thuchey Wangchuk Thuba Gyatso (Lee Harris) Ani Kunga Palmo Eric Dulberg Dennis Oliver Stephanie Prince Jerry Fabrizio Stacey Koenig ii TABLE OF CONTENTS Instructions for Preparation .............................................................................................. iv Padmasambhava ................................................................................................................ vi Rain of Blessings: A Guruyoga Connected with the Seven Line Prayer ...................... 1 The Adamantine Seven Line Prayer ..................................................................... 1 Refuge ...................................................................................................................... 2 Producing the Thought of Enlightenment ............................................................ 3 The Seven Branch Practice
    [Show full text]
  • Executing Risk-Based LUST Site Closures in R10 Indian Country
    UNITED STATES ENVIRONMENTAL PROTECTION AGENCY REGION 10 1200 Sixth Avenue, Suite 900 Seattle, WA 98101-3140 OFFICE OF COMPLIANCE AND ENFORCEMENT Reply To: OCE-082 MEMORANDUM SUBJECT: Executing Risk-Based LUST Site Closures in R10 Indian Country FROM: Rob Rau, Ground Water Unit TO: Interested Parties Purpose and Statement of Problem: The purpose of this memo is to provide guidance in executing risk-based leaking underground storage tank (LUST) site closures in Region 10 Indian Country based on human health considerations. It is also intended to promote a consistent decision making process that can address unique site considerations and circumstances. Closing LUST sites that do not meet lookup cleanup concentrations may range from the use of formal risk assessment procedures with the imposition of institutional controls such as deed restrictions, to making a best professional judgment determination that a site does not pose an adverse health risk based on the evaluation of a conceptual site model developed from site-specific data. With this understanding, Region 10 recognizes that between a clean site closure and a comprehensive site-specific risk assessment there is a continuum of activities that could comprise a risk-based closure strategy. In general however, more robust and thorough scientific site evaluations are always preferred, and it is generally not appropriate to close a contaminated site that does not meet cleanup standards simply because it is “good enough” or because it is not practical to do more cleanup. Since few risk-based LUST site closures have been completed at EPA-lead sites, and many questions remain regarding technical implementation and policy decisions, this memo should be regarded as a “living” document, and reevaluated and updated regularly as additional policy decisions are made both regionally and nationally.
    [Show full text]
  • The Evolution of the Seven Deadly Sins: from God to the Simpsons
    96 Journal of Popular Culture sin. A lot. As early Christian doctrine repeatedly points out, the seven deadly sins are so deeply rooted in our fallen human nature, that not only are they almost completely unavoidable, but like a proverbial bag of The Evolution of the Seven Deadly Sins: potato chips, we can never seem to limit ourselves to just one. With this ideology, modern society agrees. However, with regard to the individual From God to the Simpsons and social effects of the consequences of these sins, we do not. The deadly sins of seven were identified, revised, and revised again Lisa Frank in the heads and classrooms of reportedly celibate monks as moral and philosophical lessons taught in an effort to arm men and women against I can personally attest that the seven deadly sins are still very much the temptations of sin and vice in the battle for their souls. These teach- with us. Today, I have committed each of them, several more than once, ings were quickly reflected in the literature, theater, art, and music of before my lunch hour even began. Here is my schedule of sin (judge me that time and throughout the centuries to follow. Today, they remain pop- if you will): ular motifs in those media, as well as having made the natural progres- sion into film and television. Every day and every hour, acts of gluttony, 7:00 - I pressed the snooze button three times before dragging myself out of lust, covetousness, envy, pride, wrath, and sloth are portrayed on televi- bed.
    [Show full text]
  • 1. Introduction
    1. Introduction 1. INTRODUCTION...........................................................................................................................2 ORIGINS OF BUDDHISM .......................................................................................................................2 THE PRACTICE LINEAGES ....................................................................................................................3 The Kagyü Lineage........................................................................................................................3 The Nyingma Lineage.....................................................................................................................5 The Surmang Tradition..................................................................................................................5 VIDYADHARA, THE VENERABLE CHÖGYAM TRUNGPA, RINPOCHE .............................................................6 THE VAJRA REGENT ÖSEL TENDZIN......................................................................................................9 THE SAKYONG, JAMGÖN MIPHAM RINPOCHE .......................................................................................12 RELATED ORGANIZATIONS................................................................................................................14 Nalanda Foundation....................................................................................................................14 Naropa University.......................................................................................................................16
    [Show full text]
  • Lust and Unlust
    Richard B. Wells ©2006 Chapter 15 Third Epilegomenon: Lust and Unlust Whatever passion masters you, it burns you with a flame for which you need not blush, and free-born always is the object of your weakness. Horace § 1. The Noumenal Character of Lust and Unlust The feeling of Lust and Unlust occupies a prominent position in both Critique of Practical Reason and Critique of Judgment as well as in Kant’s lectures and writings on metaphysics and anthropology. But what is it that stands as Object of this idea? The idea of Lust und Unlust is central to both the practical and judicial Standpoints. But it is also one of the least well explained ideas in Kant’s writings. This is not only because Lust and Unlust taken together as disjunction in a single Object (Lust per se) is a noumenon but also because it belongs to the metaphysics of Kantian anthropology, which Kant left as a task for future generations to work out. We have described Lust as “a kind of motivated wanting.” Clearly this is not sufficient. The exposition of Lust and Unlust requires more detail than this, and this detail we must uncover carefully bit by bit. We must begin by clearly understanding the implications of dealing with an Object that is a pure noumenon. Kant remarks: Now one calls the capability to have Lust or Unlust during a representation feeling for this reason: because both contain the merely subjective in the relationship of our representation and contain absolutely no reference to an Object for the possible cognition of the same (not even the cognition of our state) .
    [Show full text]
  • §¨ ¨ Úf' Ú 7 ºú9º Ú
    Restricted text. Please do not distribute. §¨¨ÚFÚ7ºÚ9ºÚ º¬ Rangjung Peme Nyingtik His Holiness Dilgo Khyentse Rinpoche Restricted text. Please do not distribute. Introduction Ask anyone who ever met His Holiness Dilgo Khyentse Rinpoche about his qualities and you will probably get a similar description. He had a most unusual physical presence. His body was grand and stable like a mountain, yet a soft, yielding, and vibrant energy seemed to flow through him unobstructedly, like a river. Most striking was the unceasing quality of his teaching. There was no break in his speech: as he inhaled he taught and as he exhaled he taught. An unending stream of people came to see him each day, yet his compas- sionate activities and his longing to serve others never diminished. How does someone with so many people under his care generate such deep reservoirs of energy? For us to truly understand the wonder and mystery of his activity we will have to study and practice the Dharma. His Holiness, without a doubt, embodied all the great tradi- tions of the rime, or non-sectarian, movement and demonstrated this as a living experience, manifesting an example of enlightened activity for all to see. He has, with great kindness, passed many of these teachings on to us either directly or through our own teachers. Now is the time to put them to use. The prayers in this book have been compiled for the cenntenial celebrations of His Holiness’ birth in the United States. This year Rinpoche graciously returns to us as a promising young man of 17 years.
    [Show full text]
  • Sullivan: Interpersonal Theory
    CHAPTER 8 Sullivan: Interpersonal Theory B Overview of Interpersonal Theory B Biography of Harry Stack Sullivan B Tensions Needs Anxiety Energy Transformations B Dynamisms Malevolence Intimacy Lust Self-System Sullivan B Personifications Bad-Mother, Good-Mother B Psychological Disorders Me Personifications B Psychotherapy Eidetic Personifications B Related Research B Levels of Cognition The Pros and Cons of “Chums” for Girls and Boys Prototaxic Level Imaginary Friends Parataxic Level B Critique of Sullivan Syntaxic Level B Concept of Humanity B Stages of Development B Key Terms and Concepts Infancy Childhood Juvenile Era Preadolescence Early Adolescence Late Adolescence Adulthood 212 Chapter 8 Sullivan: Interpersonal Theory 213 he young boy had no friends his age but did have several imaginary playmates. TAt school, his Irish brogue and quick mind made him unpopular among school- mates. Then, at age 81/2, the boy experienced an intimate relationship with a 13-year-old boy that transformed his life. The two boys remained unpopular with other children, but they developed close bonds with each other. Most scholars (Alexander, 1990, 1995; Chapman, 1976; Havens, 1987) believe that the relationship between these boys—Harry Stack Sullivan and Clarence Bellinger—was at least in some ways homosexual, but others (Perry, 1982) believed that the two boys were never sexually intimate. Why is it important to know about Sullivan’s sexual orientation? This knowl- edge is important for at least two reasons. First, a personality theorist’s early life his- tory, including gender, birth order, religious beliefs, ethnic background, schooling, as well as sexual orientation, all relate to that person’s adult beliefs, conception of humanity, and the type of personality theory that that person will develop.
    [Show full text]
  • Guru Padmasambhava
    Guru Padmasambhava Guru Padmasambhava From the heart of Buddha Amitabha, light rays radiated into the bud of a lotus on Danakosha lake. Upon its ripening, appeared an amazing child, adorned with the major and minor marks sitting atop a thousand petalled lotus. Glorious Guru Padmasambhava, please protect and guide me until I attain complete enlightenment. Inseparable from the Primordial Buddha Samantabhadra, the all-pervading Lord of the three jewels of Buddha, Dharma and Sangha, and master of the three roots of lama, yidam, and dakini, the glorious Guru Padmasambhava should be definitively understood as being the essence of Buddha Amitabha. In order to propagate and spread the teachings of the Dharma in general, and particularly the secret mantra and Dzogchen teachings, he appears to every being of the three thousand billion world systems in a form to benefit them according to their personal karmic vision. In this way Guru Padmasambhava has countless unimaginable biographies, one biography for each being. Although that is the definitive biography of Guru Padmasambhava, the historical figure Guru Padmasambhava’s life-story as known to the common disciples is as follows. When the time for Guru Rinpoche to liberate the beings of this world approached, on the tenth day of the sixth month of the Monkey year, he appeared miraculously in the blossom of a lotus in the lake called “Ocean of Milk” in South West Odiyana, which is also known as Lake Danakosha located on the Afghanistan-Pakistan frontier. However there are different interpretations regarding his birth. Some Indian historians affirm that he was born to a minister or a King of Odiyana, and some claim that he appeared instantaneously on the summit of Mt.
    [Show full text]