To Dispel Blemish ANGANA/To End ANUSAYA

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To Dispel Blemish ANGANA/To End ANUSAYA

Postby tidathep » Sat Mar 23, 2013 3:43 pm

Dear Members,

This Saturday morning, I proudly present a beautiful dhamma to you all.

Image

:candle: Make Effort To Dispel Blemish "Angana" :candle:
[Presented By Dr.Tep Sastri @ Sariputtadhamma/JTN]


Arahant Sariputta said: "What is a synonym for blemish? Friend, blemish is the wanderings of thoughts in evil demerit."

One very effective way to test whether a person knows, as it really is, that he/she has blemish (angana) is whether or not he/she would right away arouse interest, and make effort to dispel that blemish (e.g. a sudden surge of sensual desire, raaga; aversion, dosa). According to Anangana Sutta (MN 5), the one who knows, as it really is, that 'there is blemish in me' is a superior one.

http://groups.yahoo.com/group/Sariputta ... sage/19999

A grave danger associated with the failure to make effort to dispel the blemish is that he/she would die with a defiled mind with greed, hate and delusion.
...........

"Bhikkhus, the shameful one(hirimaaya.m) with remorse(ottaapii) becomes diligent(appamatto hoti).

It is possible for the diligent one(appamatto samaano) to dispel disrespect(anaadariya.m), unruliness(dovacassata.m) and evil friendship (paapamittata.m).

It is possible for the one associating spiritual friends (kalyaa.namitto samaano) to gain faith (assaddhiya pahaatu.m), dispel stinginess (avada~n~nuta.m pahaatu.m) and laziness(kosajja.m pahaatu.m).

It is possible for the one with aroused effort(aaraddhaviiriyo samaano) to dispel excitement(uddhacca.m pahaatu.m), lack of restraint (asa.mvara.m pahaatu.m) and evil virtues(dussiilya.m pahaatu.m).

It is possible for the virtuous one(siilavaa samaano) to dispel the dislike to see noble ones, to hear the Teaching of the noble ones and dispel the reproaching mind (upaarambhacittata.m pahaatu.m).

It is possible for one without a reproaching mind to dispel forgetfulness, lack of mindful-awareness(asampaja~n~na.m pahaatu.m). and the derangement of mind(cetaso vikkhepa.m pahaatu.m).

It is possible for one without deranged mind to dispel unwise attention(ayonisomanasikaara.m pahaatu.m), practising in the wrong path (kummaggasevana.m pahaatu.m) and the mind's immobility (cetaso liinatta.m pahaatu.m).

It is possible for one with a mobile mind to dispel the view of a self (sakkaayadi.t.thi.m pahaatu.m), doubts(vicikiccha.m pahaatu.m), and grasping virtues as the highest aim(siilabbataparaamaasa.m pahaatu.m).

It is possible for one without doubts to dispel greed, hate and delusion. Dispelling greed, hate and delusion it is possible to dispel birth, decay and death."

http://groups.yahoo.com/group/Sariputta ... sage/10486

**********
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Re: To Dispel Blemish ANGANA/To End ANUSAYA

Postby tidathep » Sun Apr 14, 2013 9:40 am

Dear All,

:candle: How To End Anusaya :candle:
[Presented by Dr.Tep Sastri @ SD/JTN]


The big difference between the uninstructed "run-of-the-mill" person, known as the 'puthujjana', who assumes things, and Buddhists who are well-taught in the Dhamma is knowledge of the true teachings. Endowed with the four factors for Stream-entry, they do not assume 'atta' in the five khandhas. --because they discern (pajānāti : know clearly) the khandhas as they really are, i.e. anicca.m dukkha.m anatta sa.mkhata.m.

[SN 22.55 Udana Sutta:]
"Now, a well-instructed disciple of the noble ones --who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma-- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self... does not assume perception to be the self ... does not assume fabrications to be the self... He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

1. "He discerns, as it actually is, inconstant form as 'inconstant form' ... inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant consciousness as 'inconstant consciousness.'

2. "He discerns, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'

3. "He discerns, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'

4. "He discerns, as it actually is, fabricated form as 'fabricated form' (sa.mkhata.m ruupa'nti) ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.'

5. "He discerns, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'

"From the stopping of form, from the stopping of feeling ... of perception ... of fabrications ... of consciousness, a monk set on this --'It should not be, it should not occur to me; it will not be, it will not occur to me'-- would break the five lower fetters."
...................

"Lord, a monk set on this would break the five lower fetters. But for one knowing in what way, seeing in what way, is there the immediate ending of fermentations?" [Ending of anusaya]

"If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it stands still. Owing to its stillness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"For one knowing in this way, seeing in this way, monk, there is the immediate ending of fermentations."

***********
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Re: To Dispel Blemish ANGANA/To End ANUSAYA

Postby Reductor » Sun Apr 14, 2013 4:27 pm

Hello Tidathep

Just wanted to think you and Yawares for posting this dhamma topics.

:thanks:
Michael

The thoughts I've expressed in the above post are carefully considered and offered in good faith.

And friendliness towards the world is happiness for him who is forbearing with living beings. -- Ud. 2:1
To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness. -- Dhp 72

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Re: To Dispel Blemish ANGANA/To End ANUSAYA

Postby tidathep » Mon Apr 15, 2013 12:21 am

Reductor wrote:Hello Tidathep

Just wanted to thank you and Yawares for posting this dhamma topics.

:thanks:


Dear Reductor,

Thank you for reading our post/see you at POEM thread,
tidathep/yawares :anjali:
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Re: To Dispel Blemish ANGANA/To End ANUSAYA

Postby Gena1480 » Mon Apr 15, 2013 7:11 am

The Dhamma is wonderful
i have blemish and evil demerit
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Re: To Dispel Blemish ANGANA/To End ANUSAYA

Postby yawares » Mon Apr 15, 2013 1:07 pm

Gena1480 wrote:The Dhamma is wonderful
i have blemish and evil demerit

------
Dear Gena1480,

Yes dhamma is truly wonderful
And I have blemish..anusaya too
We are only human..what we're gonna do
Observe 5 and 8 precepts faithfully and true

It's a sin: http://www.youtube.com/watch?v=hNfPuQOoRb0

Thank you for reading our post,
yawares/tidathep :jumping:
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