SarathW wrote:But there are five precepts which deal with this subject.
AN 5.159: Udayi Sutta wrote:"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
" The Dhamma should be taught with the thought, 'I will speak step-by-step.'
Ud 5.3: Kuṭṭhi Sutta wrote:So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., he proclaimed a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensuality, and the rewards of renunciation. Then when the Blessed One knew that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path.
AN 8.25: Mahanama Sutta wrote:Mahanama, inasmuch as a lay follower abstains from destroying living beings; abstains from taking what is not given; abstains from sexual misconduct; abstains from lying; and abstains from wine, liquor and intoxicants that are causes for heedlessness; in that way, Mahanama, a lay follower is virtuous.
MN 70: Kitagiri Sutta wrote:Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice.
SN 55.31: Abhisanda Sutta wrote:Furthermore, the disciple of the noble ones is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.
AN 11.2: Cetana Sutta wrote:For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.
For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.
In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.
SarathW wrote:So what are the steps?
Ud 5.3: Kuṭṭhi Sutta wrote:he gave a step-by-step talk, i.e., he proclaimed a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensuality, and the rewards of renunciation. Then when the Blessed One knew that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path.
AN 10.103: Micchatta Sutta wrote:In a person of right view, right resolve comes into being. In a person of right resolve, right speech. In a person of right speech, right action. In a person of right action, right livelihood. In a person of right livelihood, right effort. In a person of right effort, right mindfulness. In a person of right mindfulness, right concentration. In a person of right concentration, right knowledge. In a person of right knowledge, right release.
SarathW wrote:By the way even a very small generosity (first step) will have small (even big) impact on concentration (last step).
SarathW wrote:Did Buddha say that we should interpret Dhamma as a whole in its essence instead of trying to pay attention to individual categories?
For example there is no direct mention about consuming alchol in Noble Eight Fold Path. But there are five precepts which deal with this subject.
chownah wrote:I think that the Buddha knew that people have different ways of seeing things and different ways of learning so he crafted a dhamma which was intended to be seen differently by different people.....on that way many different kinds of people would have a way to enter onto the path......so......this would mean that the Buddha expected us to individually stress this aspect or that aspect depending on our inclinations.
MN 12: Mahāsīhanāda Sutta wrote:the Tathāgata understands as it actually is how beings have different inclinations.
the Tathāgata understands as it actually is the disposition of the faculties of other beings, other persons.
Bhikkhu Bodhi wrote:Such types of knowledge enable the Buddha to understand the mental proclivities and capacities of any person who comes to him for guidance, and to teach that person in the particular way that will prove most beneficial, taking full account of his or her character and personal circumstances. He is thus "the unsurpassed trainer of persons to be tamed."
Considered from the standpoint of practical training, the eight path factors divide into three groups: (i) the moral discipline group (silakkhandha), made up of right speech, right action, and right livelihood; (ii) the concentration group (samadhikkhandha), made up of right effort, right mindfulness, and right concentration; and (iii) the wisdom group (paññakkhandha), made up of right view and right intention. These three groups represent three stages of training: the training in the higher moral discipline, the training in the higher consciousness, and the training in the higher wisdom.
..Perplexity sometimes arises over an apparent inconsistency in the arrangement of the path factors and the threefold training. Wisdom — which includes right view and right intention — is the last stage in the threefold training, yet its factors are placed at the beginning of the path rather than at its end, as might be expected according to the canon of strict consistency. The sequence of the path factors, however, is not the result of a careless slip, but is determined by an important logistical consideration, namely, that right view and right intention of a preliminary type are called for at the outset as the spur for entering the threefold training. Right view provides the perspective for practice, right intention the sense of direction. But the two do not expire in this preparatory role. For when the mind has been refined by the training in moral discipline and concentration, it arrives at a superior right view and right intention, which now form the proper training in the higher wisdom.
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