seeking the path
difficulty this happiness of renunciation, this happiness of seclusion, this happiness of calm and this happiness of enlightenment, which I can obtain at will, easily and without difficulty, let him enjoy that dung-like happiness, that sluggish happiness, that happiness gotten of gains, favours and flattery.’ A. v,50 4
Milindapañha IV. 3 [tr. Rhys Davids] 1. ‘Venerable Någasena, it was said by the Blessed One: “For it is the Dhamma, O Våse††ha, which is ‘the best in the world,’ as regards both what we now see, and what is yet to come.” But again (according to your people) the devout layman who has entered the Excellent Way, for whom the possibility of rebirth in any place of woe has passed away, who has attained to insight, and to whom the doctrine is known, even such a one ought to salute and to rise from his seat in token of respect for, and to revere, any member of the Order, though a novice, and though he be unconverted. Now if the Dhamma be the best that rule of conduct is wrong, but if that be right then the first statement must be wrong. This too is a double-pointed problem. It is now put to you, and you have to solve it.’ 2. ‘The Blessed One said what you have quoted, and you have rightly described the rule of conduct. But there is a reason for that rule, and that is this. There are these twenty personal qualities, making up the Sama~aship of a Sama~a, and these two outward signs, by reason of which the Sama~a is worthy of salutation, and of respect, and of reverence. And what are they? The best form of self-restraint, the highest kind of self-control, right conduct, calm manners, mastery over (his deeds and words), subjugation (of his senses), long-suffering, sympathy, the practice of solitude, love of solitude, meditation, modesty and fear of doing wrong, zeal, earnestness, the taking upon himself of the precepts, recitation (of the Scriptures), asking questions (of those wise in the Dhamma and Vinaya), rejoicing in the S⁄las and other (rules of morality), freedom from attachment (to the things of the world), fulfilment of the precepts—and the wearing of the yellow robe, and the being shaven. In the practice of all these things does the member of the Order live. By being deficient in none of them, by being perfect in all, accomplished in all, endowed with all of them does he reach forward to the condition of Arahatship, to the condition of those who have nothing left to learn; he is marching towards the highest of all lands. Thus it is because he sees him to be in the company of the Worthy Ones (the Arahats) that the layman who has already entered
Published on Jun 26, 2013
Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...