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پستهای کانال
Aṅguttaranikāya
AN 4.245 Sikkhānisaṁsasutta:
The Benefits of Training
“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.
And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them unbroken, impeccable, spotless, and unmarred.
Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it unbroken, impeccable, spotless, and unmarred. That’s how training is its benefit.
And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.
And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.
And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.
‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”
https://mail.yahoo.com/d/folders/758/messages/236500?.intl=sg&.lang=en-SG&guce_referrer=aHR0cHM6Ly9sb2dpbi55YWhvby5jb20v&guce_referrer_sig=AQAAAHrVxsQKDELaifkYUsDlfow5DmG2j14s9L9RhrTyZXbtZml5N7VpspUr57eMWozei-Yv6esLHUxpjBdS5m0elSeLTX2oWHZOnZHRRfcK-PAsWXhbyXZR5Ot2-xMW1KrKzxP1bTAjs_ZJf04-AbtncRZvfV1d74skmLO3ikQbZE0g
| 2 | Mindfulness does not mean having no emotions.
It means not becoming lost in them.
A person with mindfulness does not necessarily stop feeling anger, sadness, fear, or disappointment.
The feelings still arise.
What changes is that we recognize the emotion while it is happening.
When anger arises—we know there is anger.
When fear arises—we know there is fear.
When sadness arises—we know there is sadness.
There is no need to immediately push the emotion away, and there is no need to obey everything it tells us to do.
Because emotions arise—and they can change.
Anger may arise, but we do not have to speak out of anger.
Fear may arise, but we do not have to make decisions out of fear.
Sadness may arise, but we do not have to drown in it.
So mindfulness does not make life free from emotional waves.
Instead, it helps us recognize:
“This is an emotion arising right now.
It is not the whole of who I am.”
When we can see an emotion without immediately becoming identified with it, the mind has more space to choose how to respond with wisdom.
Training the mind is not about eliminating emotions.
It is about not allowing emotions to take the driver’s seat in our life.
— Under the Shade of Dhamma | 44 |
| 3 | The body grows older day by day, and illness arises.
I will not be able to remain with you for very long, my children.
Do not cling to this body of mine.
Do not cling to my form and name.
Instead, hold firmly to the Dhamma teachings I have shared with you—teachings that are true and noble, the teachings of the Buddha. Let them be your refuge.
Bring them into your own heart.
Practise little by little.
Do not stop.
Do not rush.
One day, you will reach the other shore.
— Luang Pu Jue Phanthamutto | 46 |
| 4 |  How I am in this moment - is all that matters.
What my state of mind is, is it clear, is it relaxed, calm.
Once I become aware of this moment, only then I can appreciate all the beauty it contains.
For that, I need to slow down and see, actually look what is here.
My feelings and emotions are my making. So why not make it pleasant and joyful?
Once I saw only the quality of my inner experience matters, I can cultivate inner joy consciously.
What's my relationship to the present moment - that's a vital question.
Whether I'm trying to accomplish something or I'm honouriHow I am in this moment - is all that matters.
What my state of mind is, is it clear, is it relaxed, calm.
Once I become aware of this moment, only then I can appreciate all the beauty it contains.
For that, I need to slow down and see, actually look what is here.
My feelings and emotions are my making. So why not make it pleasant and joyful?
Once I saw only the quality of my inner experience matters, I can cultivate inner joy cons | 63 |
| 5 |  بدون متن... | 69 |
| 6 | "So, Sumedho... which side are you on—the snake's or the frog's?"
One morning, Luang Por Chah was walking on his alms round through a village, with Ven. Sumedho (later Ajahn Sumedho) following behind carrying his alms bowl.
As they passed a rice field, they saw a snake that had already swallowed a frog halfway. The frog struggled desperately, crying out in pain as it fought for its life. Seeing this, Ven. Sumedho felt compassion for the frog and wanted to rescue it. Luang Por Chah, however, simply continued walking as though nothing unusual had happened.
Then, suddenly, Luang Por Chah stopped, turned to Ven. Sumedho, and asked:
> *"So, Sumedho... which side are you on—the snake's or the frog's?"*
Ven. Sumedho did not know how to answer and could only smile. Luang Por Chah then continued on his way.
Luang Por Chah did not intervene because the snake had already swallowed half of the frog. Even if the frog had been pulled free, it would almost certainly have died from the snake's venom and severe loss of blood. On the other hand, rescuing the frog would also mean depriving the hungry snake of its natural food, interfering with the natural course of life.
From the perspective of kamma, this was the karmic result unfolding for both the snake and the frog.
Through this incident, Luang Por Chah taught the practice of *equanimity (upekkhā) guided by wisdom*. True equanimity is not indifference or a lack of compassion; rather, it arises from understanding the law of kamma and seeing things as they truly are, without attachment or partiality.
Adapted from The Life and Teachings of Phra Rajsumedhajarn. | 101 |
| 7 | It doesn't matter what you have or don't have. If you are present, you are alive and what's a greater gift in life than being able to enjoy the present moment?
---
"To dwell in the here and now does not mean you never think about the past or responsibly plan for the future. The idea is simply not to allow yourself to get lost in regrets about the past or worries about the future."
"Feelings come and go like clouds in a windy sky. Conscious breathing is my anchor."
"There is no need to run, strive, search or struggle. Just be. Just being in the moment in this place is the deepest practice of meditation."
"The miracle is not to walk on water. The miracle is to walk on the green earth, dwelling deeply in the present moment and feeling truly alive."
"Don't do any task in order to get it over with. Resolve to do each job in a relaxed way, with all your attention. Enjoy and be one with your work."
"I will practice coming back to the present moment…not letting regrets and sorrow drag me back into the past or letting anxieties, fears, or cravings pull me out."
~ Thich Nhat Hanh | 102 |
| 8 | Forget about the freedom to do what your desire wants, for that is really your delusion.
The real freedom is to restrain your mind. Once you can restrain your mind, you will find another kind of freedom-to be free from your desire.
— Ajahn Suchart Abhijäto | 163 |
| 9 |  بدون متن... | 168 |
| 10 | 𝘙𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘯𝘨 𝘰𝘯 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘤𝘦 𝘪𝘴 𝘯𝘰𝘵 𝘮𝘦𝘢𝘯𝘵 𝘵𝘰 𝘮𝘢𝘬𝘦 𝘶𝘴 𝘮𝘪𝘴𝘦𝘳𝘢𝘣𝘭𝘦. 𝘉𝘶𝘵 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘵𝘩𝘢𝘵 𝘴𝘰𝘳𝘳𝘰𝘸 𝘰𝘧 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘸𝘪𝘭𝘭 𝘭𝘢𝘴𝘵, 𝘸𝘦 𝘸𝘪𝘭𝘭 𝘯𝘦𝘷𝘦𝘳 𝘨𝘦𝘵 𝘢𝘯𝘺𝘸𝘩𝘦𝘳𝘦 𝘰𝘯 𝘰𝘶𝘳 𝘱𝘢𝘵𝘩.
𝘚𝘢𝘥𝘯𝘦𝘴𝘴 𝘮𝘢𝘬𝘦𝘴 𝘪𝘵 𝘱𝘰𝘴𝘴𝘪𝘣𝘭𝘦 𝘧𝘰𝘳 𝘶𝘴 𝘵𝘰 𝘨𝘢𝘪𝘯 𝘴𝘰𝘮𝘦𝘵𝘩𝘪𝘯𝘨 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘮𝘶𝘤𝘩 𝘮𝘰𝘳𝘦 𝘱𝘳𝘦𝘤𝘪𝘰𝘶𝘴 𝘵𝘩𝘢𝘯 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘸𝘦 𝘤𝘰𝘶𝘭𝘥 𝘪𝘮𝘢𝘨𝘪𝘯𝘦.
𝘛𝘩𝘢𝘵 𝘪𝘴 𝘸𝘩𝘺 𝘸𝘦 𝘮𝘶𝘴𝘵 𝘤𝘰𝘯𝘵𝘦𝘮𝘱𝘭𝘢𝘵𝘦 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘤𝘦. 𝘐𝘧 𝘵𝘩𝘦𝘳𝘦 𝘸𝘦𝘳𝘦 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘢𝘪𝘯, 𝘪𝘵 𝘸𝘰𝘶𝘭𝘥 𝘣𝘦 𝘧𝘰𝘰𝘭𝘪𝘴𝘩 𝘵𝘰 𝘵𝘩𝘪𝘯𝘬 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦𝘴𝘦 𝘵𝘩𝘪𝘯𝘨𝘴 - 𝘸𝘦 𝘸𝘰𝘶𝘭𝘥 𝘫𝘶𝘴𝘵 𝘣𝘦 𝘮𝘢𝘬𝘪𝘯𝘨 𝘰𝘶𝘳𝘴𝘦𝘭𝘷𝘦𝘴 𝘮𝘪𝘴𝘦𝘳𝘢𝘣𝘭𝘦 𝘧𝘰𝘳 𝘯𝘰 𝘳𝘦𝘢𝘴𝘰𝘯.
𝘉𝘶𝘵 𝘵𝘩𝘦𝘳𝘦'𝘴 𝘢 𝘥𝘦𝘦𝘱 𝘮𝘦𝘢𝘯𝘪𝘯𝘨 𝘵𝘰 𝘪𝘵 𝘢𝘭𝘭. 𝘞𝘩𝘦𝘯 𝘪𝘵 𝘥𝘢𝘸𝘯𝘴 𝘰𝘯 𝘶𝘴 𝘸𝘩𝘢𝘵 𝘵𝘩𝘦 𝘸𝘰𝘳𝘭𝘥 𝘪𝘴 𝘢𝘤𝘵𝘶𝘢𝘭𝘭𝘺 𝘭𝘪𝘬𝘦, 𝘢𝘯𝘥 𝘸𝘦 𝘢𝘳𝘦 𝘤𝘰𝘯𝘴𝘦𝘲𝘶𝘦𝘯𝘵𝘭𝘺 𝘴𝘵𝘳𝘶𝘤𝘬 𝘣𝘺 𝘰𝘷𝘦𝘳𝘸𝘩𝘦𝘭𝘮𝘪𝘯𝘨 𝘴𝘢𝘥𝘯𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘯𝘦𝘹𝘵 𝘴𝘵𝘦𝘱 𝘤𝘰𝘮𝘦𝘴 𝘯𝘢𝘵𝘶𝘳𝘢𝘭𝘭𝘺. 𝘞𝘦 𝘥𝘳𝘢𝘸 𝘵𝘩𝘦 𝘭𝘰𝘨𝘪𝘤𝘢𝘭 𝘤𝘰𝘯𝘤𝘭𝘶𝘴𝘪𝘰𝘯 𝘵𝘩𝘢𝘵 𝘢𝘭𝘭 𝘵𝘩𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘯𝘥 𝘣𝘦𝘨𝘪𝘯 𝘵𝘳𝘢𝘪𝘯𝘪𝘯𝘨 𝘪𝘯 𝘭𝘦𝘵𝘵𝘪𝘯𝘨 𝘨𝘰.
~ 𝘊𝘩𝘰𝘬𝘺𝘪 𝘕𝘺𝘪𝘮𝘢 𝘙𝘪𝘯𝘱𝘰𝘤𝘩𝘦
𝘍𝘳𝘰𝘮: "𝘚𝘢𝘥𝘯𝘦𝘴𝘴, 𝘓𝘰𝘷𝘦, 𝘖𝘱𝘦𝘯𝘯𝘦𝘴𝘴: 𝘛𝘩𝘦 𝘉𝘶𝘥𝘥𝘩𝘪𝘴𝘵 𝘗𝘢𝘵𝘩 𝘰𝘧 𝘑𝘰𝘺"
𝘣𝘺 𝘊𝘩𝘰𝘬𝘺𝘪 𝘕𝘺𝘪𝘮𝘢 𝘙𝘪𝘯𝘱𝘰𝘤𝘩𝘦 | 167 |
| 11 |  بدون متن... | 119 |
| 12 | In Buddhism, Nibbāna (Nirvana) is the highest happiness because it is the complete end of suffering.
It is the state where greed, hatred, and delusion are fully extinguished, so the mind is free from fear, craving, and attachment.
The Buddha said:
“Nibbānaṃ paramaṃ sukhaṃ” — “Nibbāna is the highest happiness.”
This does not refer to ordinary pleasure, which is temporary and depends on conditions. Instead, Nibbāna is a lasting peace that comes from complete liberation from the cycle of birth, aging, sickness, and death (saṃsāra).
It is the ultimate goal of Buddhist practice because it is unconditioned, timeless, and free from all suffering.
https://www.instagram.com/reel/DbqP0AdNhnj/?igsh=MjV4bG41M2thNXZk | 136 |
| 13 | The ten pāramī consist of the virtues that contribute to spiritual maturity. Their cultivation allows us to truly benefit from the application of meditation techniques. They provide a good checklist for Dhamma practitioners who want some means of measuring their progress. Through asking ourselves to what extent each virtue is present within us, we may experience both uplifting joy, and also a reminder where we still have work to do.
The ten pāramīs are as follows:
Dāna - giving, sharing, helping others, purifying the mind of selfishness and possessiveness.
Sīla - training our actions and speech to be free from harming ourselves or others, physically or mentally.
Nekkhamma - regularly withdrawing from the sensual world, having access to non-sensual happiness.
Paññā - thinking, reflecting in ways that reduce the unwholesome qualities in our mind, increase the wholesome, and give insight into the way things are.
Viriya - putting effort into guarding against the arising of unwholesome qualities in the mind, and to abandoning those that have already arisen; instilling wholesome qualities in the mind and cultivating those that have already arisen.
Sacca - truthfulness, sincerity, both with oneself and others.
Adhiṭṭhāna - making attainable intermediate goals and realising them; keeping one's promises.
Mettā - being a good friend to all, without exception.
Upekkhā - equanimity, calm balance of mind, the keel to your small boat sailing through choppy seas.
Ajahn Jayasaro
7/7/26 | 201 |
| 14 |  بدون متن... | 140 |
| 15 | From Princeton Graduate & Singapore Civil Servant to Buddhist Nun ft Ven. Damcho @sravastiabbey
https://www.youtube.com/watch?v=a9AIvBvX_S0&t=400s | 174 |
| 16 | Lay People is the topic
Dīgha Nikāya
DN 31 From… Siṅgālasutta: Advice to Sigālaka—Drawbacks of Laziness
…There are these six drawbacks of habitual laziness. You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. These are the six drawbacks of habitual laziness.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“Some are just drinking buddies,
some call you their dear, dear friend,
but a true friend is one
who stands by you in need.
Sleeping late, adultery,
making enemies, harmfulness,
bad friends, and avarice:
these six grounds ruin a person.
With bad friends, bad companions,
bad behavior and alms-resort,
a man falls to ruin
in both this world and the next.
Dice, women, drink, song and dance;
sleeping by day and roaming at night;
bad friends, and avarice:
these six grounds ruin a person.
They play dice and drink liquor,
and consort with women loved by others.
Associating with the worse, not the better,
they diminish like the waning moon.
A drunkard, broke, and destitute,
thirsty, drinking in the bar,
drowning in debt,
will quickly lose their way.
When you’re in the habit of sleeping late,
seeing night as time to rise,
and always getting drunk,
you can’t keep up the household life.
‘Too cold, too hot,
too late,’ they say.
When the young neglect their work like this,
riches pass them by.
But one who considers heat and cold
as nothing more than blades of grass—
he does his duties as a man,
and happiness never fails.…”
https://suttacentral.net/dn31/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin | 148 |
| 17 |  بدون متن... | 137 |
| 18 | Lay People is the topic
Saṁyutta Nikāya
SN 7.12 UdayaSutta: Udaya
Near Sāvatthī. Then early in the morning, the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. The brahman Udaya filled the Blessed One’s bowl with rice.
Then a second time, [on the next day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a second time, the brahman Udaya filled the Blessed One’s bowl with rice.
Then a third time, [on the following day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a third time, the brahman Udaya, having filled the Blessed One’s bowl with rice, said to him, “This pesky Gotama contemplative keeps coming again & again.”
The Buddha:
“Again & again they sow the seed.
Again & again the deva-kings rain.
Again & again farmers plow the fields.
Again & again grain comes to the kingdom.
Again & again beggars wander.
Again & again lords of giving give.
Again & again having given, the lords of giving
Again & again go to a heavenly place.
Again & again dairy farmers draw milk.
Again & again the calf goes to its mother.
Again & again one wearies & trembles.
Again & again the dullard goes to the womb.
Again & again you take birth & die.
Again & again they carry you to the charnel ground.
But on gaining the path
to no again-becoming,
you, deep in discernment,
don’t take birth
again & again.”
When this was said, the brahman Udaya said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
https://www.dhammatalks.org/suttas/SN/SN7_12.html | 148 |
| 19 | Lay People is the topic
MN 97 From… Dhanañjānisutta: With Dhanañjāni
…When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?”
“How can I possibly be diligent, Master Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.”
“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?”
“No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?”
“No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
“Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.”
“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness.
Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
“Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.”
“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”
Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.…
https://suttacentral.net/mn97/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin | 100 |
| 20 | Aṅguttara Nikāya
AN 5.41 Ādiyasutta: Utilization (Wealth)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Householder, there are these five utilizations of wealth. What five?
(1) “Here, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness. This is the first utilization of wealth.
(2) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes his friends and companions happy and pleased and properly maintains them in happiness. This is the second utilization of wealth. (3) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes provisions with his wealth against the losses that might arise because of fire or floods, kings or bandits or unloved heirs; he makes himself secure against them. This is the third utilization of wealth.
(4) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the fourth utilization of wealth.
(5) “Again, with wealth acquired by energetic striving … … righteously gained, the noble disciple establishes an uplifting offering of alms—an offering that is heavenly, resulting in happiness, conducive to heaven—to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna. This is the fifth utilization of wealth.
“These, householder, are the five utilizations of wealth. Householder, if a noble disciple’s wealth is exhausted when he has utilized it in these five ways, he thinks: ‘I have utilized wealth in these five ways and my wealth is exhausted.’ Thus he has no regret. But if a noble disciple’s wealth increases when he has utilized it in these five ways, he thinks: ‘I have utilized wealth in these five ways and my wealth has increased.’ Thus, either way, he has no regret.”
“I’ve enjoyed wealth,
supported my dependents,
and overcome adversities.
I have given an uplifting offering,
and performed the five oblations.
I have served the virtuous monks,
the self-controlled celibate ones.
“I have achieved whatever purpose
a wise person, dwelling at home,
might have in desiring wealth;
what I have done brings me no regret.”
Recollecting this, a mortal
remains firm in the noble Dhamma.
They praise him here in this life,
and after death he rejoices in heaven.
https://suttacentral.net/an5.41/en/bodhi?lang=en&reference=none&highlight=false | 94 |
