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WHAT  THE  BUDDHA  TAUGHT 
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UNIVERSAL      LOVE
( Metta - Sutta)

He who is skilled in good and who wishes to attain that state of Calm should act  (thus):
    He should be able, upright, perfectly upright, compliant, gentle, and humble.
    Contented, easily supported, with few duties, of simple livelihood, controlled in senses, distreet,
not impudent, he should not be greedily attached to families.
    He should not commit any slight wrong such that other wise men might consure him.  (Then he 
should cultivate his thoughts thus:)
     May all beings be happy and secure; may their minds be contented.
    Whatever living beings there may be feeble or strong, long (or tall), stout, or medium, short, small,
 or large, seen or unseen, those dwelling far or near, those who are born and those who are yet to be
born - may all beings, without exception, be happy-minded!.
    Let not one deceive another nor despise any person whatever in any place.   In anger or illwill let
not one wish any harm to another.
    Just as a mother would protect her only child even at the risk of her own life, even so let one culti
vate a boundless heart towards all beings.
     Let one's thoughts of boundless love pervade the whole world -above, below and across-without
any obstruction, without any hatred, without any enmity.
       Whether one stands, walks, sits oe lies down, as long as one is awake, one should maintain this 
mindfulness.   This, they say, is the sublime State in this life.
         Not falling into wrong views, virtuous and endowed with.  Insight, one gives up attachment to sense-desires.    Verily such a man does not return to enter a wornb again.

BLESSINGS
(Mangala)

Thus   have   I  heard:
     The Blessed One was once living at the monastery of Anathapindika in Jeta's grove, near Sivat-
thi.   Now when the night was far advanced, a certain deity, whose surpassing splendour illuminated
the entire Jeta Grove, came into the presence of the Blessed One, and, drawing near, respecfully sa-
luted Him and stood on one side.    Standing thus, he addressed the Blessed One in verse:
     'Many deities and men, yearning after happiness, have pondered on Blessings.   Pray, tell me the
Highest Blessing.'
        Not to associate with fools, to associate with the wise, and to honour those who are worthy of 
honour-this is the Highest Blessing.
    To reside in a suitable locality, to have done meritorious actions in the past, and to set oneself in
the right course-this is the Highest  Blessing.
            Vast learning (skill in) handicraft, a highly trained discipline, and pleasant speech-this is the 
highest Blessing.
     Supporting one's father and mother, cherishing wife and children, and peaceful occupations-this
is the Highest Blessing.
         Liberality, righteous conduct, te helping of relatives, and blameless actions-this is the Highest Blessing.
    To cease and abstain from evil, abstention from intoxicating drinks, and diligence in virtue- this is
the Highest Blessing.
   Reverence, humility, contentment, gratitude and the opportune
hearing of the Dhamma-this is the Highest  Blessing.
     Patience, obedience, seeing the Samanas (holy men), and ( taking part in) religious discussions at proper times-this is the  Highest  Blessing.
    Self-control,  Holy Life, perception of the Noble Truths, and the realisation of Nibbana-this is the
Highest  Blessing.
    If  a man's  mind is sorrowless, stainless, and secure, and does not shake when touched by worldly
vicissitudes-this is the  Highest Blessing.
    Those who thus acting are everywhere unconquered, attain happiness everywhere-to them these
are the Highest  Blessing.

GETTING  RID OF  ALL  CARES  AND  TROUBLES
( Sabbatava-sutta)

    Thus have  I heard.   The Blessed One was once living at the monastery of  Anatapindika in Jeta's
grove near Savatthi.   There  he addressed the bhikkhus saying:  'bhikhhus', and they replied to him:
"Venerable Sir.'  The Blessed One spoke as follows:
        'Bhikkhus, I will expound to you the method of restraining all cares and trouble.     Listen and
reflect well, I shall speak to you'.   'Yes, Venerable Sir,' they said in response to the Blessed One.
     He then spoke as follows:
      'Bhikkhus,  I say that the destruction (getting rid) og cared and troubles is (possible) for one who
knows and who sees, not for one who does not know and does not see.    What must a person know
and see in order that the destruction (getting rid) of cares and troubles should be possible?.  (These 
are) wise reflection and unwise reflection.   For a person who reflects unwisely there arise cares and
troubles which have not yet arisen, and (in addition), those which have already arisen increase.   But
for him who reflects wisely, cares and troubles which have not yet arisen do not arise, and (in addi-
tion), those already arisen disappear.
        'Bhikkhus,  (1) there are cares and troubles which are to be got rid of by insight; (2) there are cares and troubles which are to be got rid of by restrain; (3) there are cares and troubles which are
to be got rid by of use; (4) there are cares and trouble which are to be got rid of by endurance; (5)
there are cares and troubles which are to be got rid of by avoidance; (6) there are cares and troubles
which are to be got rid of by dispersal; (7) there are cares and troubles which are to be got rid of by
culture.
     'Bhikkhus, what are the cares and troubles which are to be got rid of by insight?.  Bhikkhus, the
uninstructed ordinary man, who does not see the Noble Ones, who is unversed in the Teachings of
the Noble Ones, who is untrained in the Teachings of the noble Ones, who does not see good men,
who is unversed in the Teaching of good men, who is untrained in the Teachings of good men, does
not understand what things should be reflected on and what things should not reflected on.   Not
knowing what things should be reflected on and what thing should not be reflect on, he reflects on
things should not be reflected on, and does not reflect on things that should be reflected on.
   'Now, Bhikkhus, what are the things that should not be reflected on but on which he reflects?.  If, in a person, reflecting on certain things, there arises the defilement
of sense-pleasure which has  not yet arisen, and (in addition), the defilement of sense-pleasure which has already arisen in him inceases, the defilement of (the desire for) existence and for becoming ... the defilement of ignorance which has not yet arisen arises and (in addition), the defile-
ment of ignorance which has already arisen in him inceases, then these are the things that should not
be reflected on, but on which he reflects.
      Bhikkhus, what are the things that should be reflected on, but on which he does not reflect?.  If,
in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen 
does not arise, and (in addition), the defilement of sense-pleasure which has already arisen in him
disappears, the defilement of ( the desire for) existence and for becoming...the defilement of ignorance which has not yet arisen does not arise, and (in addition), the defilement of ignorance which has already arisen in him disappears, these are the things that should be reflected on, but on
which he does not reflect.
    'By reflecting on things that should not be reflected on, and by not reflecting on things that should
be reflected on, defilements that have not yet arisen arise, and defilements that have already arisen
in him incease.     Then he reflects unwisely (unneccessarily0 in this way:
     1.  Did  I  exist  in  the  past?.
     2.  Did  I  not  exist  in  the  past?.
     3.  What  was   In  the  past?.
     4.  How  was  I  in  the  past?.
     5.  Having  been  what,  did  I  become what in the  past?.
     6.  Shall  I  exist  in  future?.
     7.  Shall  I  not  exist  in  future?.
     8.  What  shall  I  be  in  future?.
     9.  How  shall  I  be  in  future?.
    10.  Having  been  what,  shall  I  become  what  in future?.
Or,  now  at  the present time he is doubtful about  himself:
    11.    Am   I ?.
    12.    Am   I  not?.
    13.    What   am  I?.
    14.    How   am   I?.
    15.    Whence  came  this  person?.
    16.    Whither  will  he  go?.
When he reflects unwisely in this way, one of the six false views arises in  him:
     1.  I  have  a  Self:  this  view  arises  in him  as  true and real.
     2.  I  have  no  Self:  this  view  arises  in  him  as  true  and  real.
     3.  By  Self, I perceive  Self:  this view  arises in him as true and real.
    4.   By  Self  I  perceive non-self:  this view arises in him  as  true  and  real.
    5.   By   non-self  I perceive  Self:  this view arises  in  him  as  true  and real.
    6.   Or a wrong view arises in him as follows:   This my Self, which speaks and feels, which 
experiences the fruits of good and had actions now here and now there, this Self is permannent, atable, everlasting, unchanging, remaining the same for ever and ever.
 
 

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( September,  15, 2007)