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Praise to the Brahma Sahampati; The glory of Krishna-s defeat.

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Praise to the Brahma Sahampati; The glory of Krishna-s defeat.

 

Venerable Sir or Lady,

 

May all our relatives be safe and secure

May all our relatives be happy at heart.

May all our relatives want to prevent and abandon doings that lead to

someones downfall.

May all our relatives want to do doings that lead to the highest blessings

and get sufficient help with that.

 

This letter is composed of the following subjects;

- How the venerable Buddha searched for a teacher after his awakening

- What the venerable Sahampati Brahma asked.

- How the venerable Buddha set the Dhammawheel in motion.

- A witnessreport of the venerable Buddha entering Nibbana.

- Krishna-s decision to present the fruits and results of his practices.

- What do the aboriginals have to say about this?

 

 

Samyutta Nikaya VI.2- Garava Sutta- Reverence

Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.

------

I have heard that on one occasion, when the Blessed One was newly

Self-awakened, he was staying at Uruvela on the bank of the Nerañjara

River, at the foot of the Goatherd's Banyan Tree. Then, while he was alone

and in seclusion, this line of thinking arose in his awareness: "One

suffers if dwelling without reverence or deference. Now on what priest or

contemplative can I dwell in dependence, honoring and respecting him?"

 

Then the thought occurred to him: "It would be for the sake of perfecting

an unperfected aggregate of virtue that I would dwell in dependence on

another priest or contemplative, honoring and respecting him. However, in

this world with its devas, Mara, and Brahma, in this generation with its

priests and contemplatives, its royalty and common-folk, I do not see

another priest or contemplative more consummate in virtue than I, on whom I

could dwell in dependence, honoring and respecting him.

 

"It would be for the sake of perfecting an unperfected aggregate of

concentration that I would dwell in dependence on another priest or

contemplative, honoring and respecting him. However, in this world with its

devas, Mara, and Brahma, in this generation with its priests and

contemplatives, its royalty and common-folk, I do not see another priest or

contemplative more consummate in concentration than I, on whom I could

dwell in dependence, honoring and respecting him.

 

"It would be for the sake of perfecting an unperfected aggregate of

discernment that I would dwell in dependence on another priest or

contemplative, honoring and respecting him. However, in this world with its

devas, Mara, and Brahma, in this generation with its priests and

contemplatives, its royalty and common-folk, I do not see another priest or

contemplative more consummate in discernment than I, on whom I could dwell

in dependence, honoring and respecting him.

 

"It would be for the sake of perfecting an unperfected aggregate of release

that I would dwell in dependence on another priest or contemplative,

honoring and respecting him. However, in this world with its devas, Mara,

and Brahma, in this generation with its priests and contemplatives, its

royalty and common-folk, I do not see another priest or contemplative more

consummate in release than I, on whom I could dwell in dependence, honoring

and respecting him.

 

"It would be for the sake of perfecting an unperfected aggregate of

knowledge and vision of release that I would dwell in dependence on another

priest or contemplative, honoring and respecting him. However, in this

world with its devas, Mara, and Brahma, in this generation with its priests

and contemplatives, its royalty and common-folk, I do not see another

priest or contemplative more consummate in knowledge and vision of release

than I, on whom I could dwell in dependence, honoring and respecting him.

 

"What if I were to dwell in dependence on this very Dhamma to which I have

fully awakened, honoring and respecting it?"

 

Then, having known with his own awareness the line of thinking in the

Blessed One's awareness -- just as a strong man might extend his flexed arm

or flex his extended arm -- Brahma Sahampati disappeared from the

Brahma-world and reappeared in front of the Blessed One. Arranging his

upper robe over one shoulder, he saluted the Blessed One with his hands

before his heart and said to him: "So it is, Blessed One! So it is,

One-Well-Gone! Those who were Arahants, Rightly Self-awakened Ones in the

past -- they, too, dwelled in dependence on the very Dhamma itself,

honoring and respecting it. Those who will be Arahants, Rightly

Self-awakened Ones in the future -- they, too, will dwell in dependence on

the very Dhamma itself, honoring and respecting it. And let the Blessed

One, who is at present the Arahant, the Rightly Self-awakened One, dwell in

dependence on the very Dhamma itself, honoring and respecting it."

 

That is what Brahma Sahampati said. Having said that, he further said this:

 

Past Buddhas,

future Buddhas,

& he who is the Buddha now,

removing the sorrow of many --

 

all have dwelt,

will dwell, he dwells,

revering the true Dhamma.

This, for Buddhas, is a natural law.

 

Therefore one who desires his own good,

aspiring for greatness,

should respect the true Dhamma,

recollecting the Buddhas' Teaching.

 

------

Revised: Wed 16 May 2001

http://www.accesstoinsight.org/canon/samyutta/sn06-002.html

 

 

Samyutta Nikaya VI.1- Ayacana Sutta - The Request

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

------

I have heard that on one occasion, when the Blessed One was newly

Self-awakened, he was staying at Uruvela on the bank of the Nerañjara

River, at the foot of the Goatherd's Banyan Tree. Then, while he was alone

and in seclusion, this line of thinking arose in his awareness: "This

Dhamma that I have attained is deep, hard to see, hard to realize,

peaceful, refined, beyond the scope of conjecture, subtle,

to-be-experienced by the wise. But this generation delights in attachment,

is excited by attachment, enjoys attachment. For a generation delighting in

attachment, excited by attachment, enjoying attachment, this/that

conditionality and dependent co-arising are hard to see. This state, too,

is hard to see: the resolution of all fabrications, the relinquishment of

all acquisitions, the ending of craving; dispassion; cessation; Unbinding.

And if I were to teach the Dhamma and if others would not understand me,

that would be tiresome for me, troublesome for me."

 

Just then these verses, unspoken in the past, unheard before, occurred to

the Blessed One:

 

Enough now with teaching

what

only with difficulty

I reached.

This Dhamma is not easily realized

by those overcome

with aversion & passion.

 

 

What is abstruse, subtle,

deep,

hard to see,

going against the flow --

those delighting in passion,

cloaked in the mass of darkness,

won't see.

 

As the Blessed One reflected thus, his mind inclined to dwelling at ease,

not to teaching the Dhamma.

 

Then Brahma Sahampati, having known with his own awareness the line of

thinking in the Blessed One's awareness, thought: "The world is lost! The

world is destroyed! The mind of the Tathagata, the Arahant, the Rightly

Self-awakened One inclines to dwelling at ease, not to teaching the

Dhamma!" Then, just as a strong man might extend his flexed arm or flex his

extended arm, Brahma Sahampati disappeared from the Brahma-world and

reappeared in front the Blessed One. Arranging his upper robe over one

shoulder, he knelt down with his right knee on the ground, saluted the

Blessed One with his hands before his heart, and said to him: "Lord, let

the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma!

There are beings with little dust in their eyes who are falling away

because they do not hear the Dhamma. There will be those who will

understand the Dhamma."

 

That is what Brahma Sahampati said. Having said that, he further said this:

 

In the past

there appeared among the Magadhans

an impure Dhamma

devised by the stained.

Throw open the door to the Deathless!

Let them hear the Dhamma

realized by the Stainless One!

 

 

Just as one standing on a rocky crag

might see people

all around below,

So, O wise one, with all-around vision,

ascend the palace

fashioned of the Dhamma.

Free from sorrow, behold the people

submerged in sorrow,

oppressed by birth & aging.

 

 

Rise up, hero, victor in battle!

O Teacher, wander without debt in the world.

Teach the Dhamma, O Blessed One:

There will be those who will understand.

 

Then the Blessed One, having understood Brahma's invitation, out of

compassion for beings, surveyed the world with the eye of an Awakened One.

As he did so, he saw beings with little dust in their eyes and those with

much, those with keen faculties and those with dull, those with good

attributes and those with bad, those easy to teach and those hard, some of

them seeing disgrace and danger in the other world. Just as in a pond of

blue or red or white lotuses, some lotuses -- born and growing in the water

-- might flourish while immersed in the water, without rising up from the

water; some might stand at an even level with the water; while some might

rise up from the water and stand without being smeared by the water -- so

too, surveying the world with the eye of an Awakened One, the Blessed One

saw beings with little dust in their eyes and those with much, those with

keen faculties and those with dull, those with good attributes and those

with bad, those easy to teach and those hard, some of them seeing disgrace

and danger in the other world.

 

Having seen this, he answered Brahma Sahampati in verse:

 

Open are the doors to the Deathless

to those with ears.

Let them show their conviction.

Perceiving trouble, O Brahma,

I did not tell people the refined,

sublime Dhamma.

 

Then Brahma Sahampati, thinking, "The Blessed One has given his consent to

teach of Dhamma," bowed down to the Blessed One and, circling him on the

right, disappeared right there.

------

Revised: Wed 16 May 2001

http://www.accesstoinsight.org/canon/samyutta/sn06-001.html

 

 

Samyutta Nikaya LVI.11- Dhammacakkapavattana Sutta - Setting the Wheel of

Dhamma in Motion

Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.

Alternate translations: Ñanamoli Thera | Piyadassi Thera

------

I have heard that on one occasion the Blessed One was staying at Varanasi

in the Game Refuge at Isipatana. There he addressed the group of five

monks:

 

"There are these two extremes that are not to be indulged in by one who has

gone forth. Which two? That which is devoted to sensual pleasure with

reference to sensual objects: base, vulgar, common, ignoble, unprofitable;

and that which is devoted to self-affliction: painful, ignoble,

unprofitable. Avoiding both of these extremes, the middle way realized by

the Tathagata -- producing vision, producing knowledge -- leads to calm, to

direct knowledge, to self-awakening, to Unbinding.

 

"And what is the middle way realized by the Tathagata that -- producing

vision, producing knowledge -- leads to calm, to direct knowledge, to

self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right

view, right resolve, right speech, right action, right livelihood, right

effort, right mindfulness, right concentration. This is the middle way

realized by the Tathagata that -- producing vision, producing knowledge --

leads to calm, to direct knowledge, to self-awakening, to Unbinding.

 

"Now this, monks, is the noble truth of stress:[1] Birth is stressful,

aging is stressful, death is stressful; sorrow, lamentation, pain,

distress, & despair are stressful; association with the unbeloved is

stressful, separation from the loved is stressful, not getting what is

wanted is stressful. In short, the five clinging-aggregates are stressful.

 

"And this, monks, is the noble truth of the origination of stress: the

craving that makes for further becoming -- accompanied by passion &

delight, relishing now here & now there -- i.e., craving for sensual

pleasure, craving for becoming, craving for non-becoming.

 

"And this, monks, is the noble truth of the cessation of stress: the

remainderless fading & cessation, renunciation, relinquishment, release, &

letting go of that very craving.

 

"And this, monks, is the noble truth of the way of practice leading to the

cessation of stress: precisely this Noble Eightfold Path -- right view,

right resolve, right speech, right action, right livelihood, right effort,

right mindfulness, right concentration.

 

"Vision arose, insight arose, discernment arose, knowledge arose,

illumination arose within me with regard to things never heard before:

'This is the noble truth of stress'... 'This noble truth of stress is to be

comprehended'... 'This noble truth of stress has been comprehended.'

 

"Vision arose, insight arose, discernment arose, knowledge arose,

illumination arose within me with regard to things never heard before:

'This is the noble truth of the origination of stress'... 'This noble truth

of the origination of stress is to be abandoned' [2] ... 'This noble truth

of the origination of stress has been abandoned.'

 

"Vision arose, insight arose, discernment arose, knowledge arose,

illumination arose within me with regard to things never heard before:

'This is the noble truth of the cessation of stress'... 'This noble truth

of the cessation of stress is to be directly experienced'... 'This noble

truth of the cessation of stress has been directly experienced.'

 

"Vision arose, insight arose, discernment arose, knowledge arose,

illumination arose within me with regard to things never heard before:

'This is the noble truth of the way of practice leading to the cessation of

stress'... 'This noble truth of the way of practice leading to the

cessation of stress is to be developed'... 'This noble truth of the way of

practice leading to the cessation of stress has been developed.' [3]

 

"And, monks, as long as this knowledge & vision of mine -- with its three

rounds & twelve permutations concerning these four noble truths as they

actually are present -- was not pure, I did not claim to have directly

awakened to the right self-awakening unexcelled in the cosmos with its

deities, Maras, & Brahmas, with its contemplatives & priests, its royalty &

commonfolk. But as soon as this knowledge & vision of mine -- with its

three rounds & twelve permutations concerning these four noble truths as

they actually are present -- was truly pure, then I did claim to have

directly awakened to the right self-awakening unexcelled in the cosmos with

its deities, Maras & Brahmas, with its contemplatives & priests, its

royalty & commonfolk. Knowledge & vision arose in me: 'Unprovoked is my

release. This is the last birth. There is now no further becoming.'"

 

That is what the Blessed One said. Gratified, the group of five monks

delighted at his words. And while this explanation was being given, there

arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is

subject to origination is all subject to cessation.

 

And when the Blessed One had set the Wheel of Dhamma in motion, the earth

deities cried out: "At Varanasi, in the Game Refuge at Isipatana, the

Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be

stopped by priest or contemplative, deity, Mara or God or anyone in the

cosmos." On hearing the earth deities' cry, the deities of the Four Kings'

Heaven took up the cry... the deities of the Thirty-three... the Yama

deities... the Tusita deities... the Nimmanarati deities... the

Paranimmita-vasavatti deities... the deities of Brahma's retinue took up

the cry: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has

set in motion the unexcelled Wheel of Dhamma that cannot be stopped by

priest or contemplative, deity, Mara, or God or anyone at all in the

cosmos."

 

So in that moment, that instant, the cry shot right up to the Brahma

worlds. And this ten-thousand fold cosmos shivered & quivered & quaked,

while a great, measureless radiance appeared in the cosmos, surpassing the

effulgence of the deities.

 

Then the Blessed One exclaimed: "So you really know, Kondañña? So you

really know?" And that is how Ven. Kondañña acquired the name Añña-Kondañña

-- Kondañña who knows.

------

Notes

3. The discussion in the four paragraphs beginning with the phrase, "Vision

arose...", takes two sets of variables -- the four noble truths and the

three levels of knowledge appropriate to each -- and lists their twelve

permutations. In ancient Indian philosophical and legal traditions, this

sort of discussion is called a wheel. Thus, this passage is the Wheel of

Dhamma from which the discourse takes its name. [Go back]

------

Revised: Wed 6 February 2002

http://www.accesstoinsight.org/canon/samyutta/sn56-011.html

 

 

Samyutta Nikaya VI.15- Parinibbana Sutta - Total Unbinding

Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.

------

On one occasion the Blessed One was staying near Kusinara in Upavattana,

the Sal Tree Grove of the Mallans, on the occasion of his total Unbinding.

Then the Blessed One addressed the monks, "I exhort you, monks: All

fabrications are subject to decay. Bring about completion by being

heedful." Those were the Tathagata's last words.

 

Then the Blessed One entered the first jhana. Emerging from that he entered

the second jhana. Emerging from that, he entered the third... the fourth

jhana... the dimension of the infinitude of space... the dimension of the

infinitude of consciousness... the dimension of nothingness... the

dimension of neither perception nor non-perception. Emerging from that, he

entered the cessation of perception & feeling.

 

Then emerging from the cessation of perception & feeling, he entered the

dimension of neither perception nor non-perception. Emerging from that, he

entered the dimension of nothingness... the dimension of the infinitude of

consciousness... the dimension of the infinitude of space... the fourth

jhana... the third... the second... the first jhana. Emerging from the

first jhana he entered the second... the third... the fourth jhana.

Emerging from the fourth jhana, he immediately was totally Unbound.

 

When the Blessed One was totally Unbound, simultaneously with the total

Unbinding, Sahampati Brahma uttered this verse:

 

All beings -- all -- in the world,

will cast off the bodily heap

in the world

where a Teacher like this

without peer in the world

the Tathagata, with strength attained,

the Rightly Self-Awakened One,

has been totally

Unbound.

 

When the Blessed One was totally Unbound, simultaneously with the total

Unbinding, Sakka, ruler of the gods, uttered this verse:

 

How inconstant are compounded things!

Their nature: to arise & pass away.

They disband as they are arising.

Their total stilling is bliss.

 

When the Blessed One was totally Unbound, simultaneously with the total

Unbinding, Ven. Ananda uttered this verse:

 

It was awe-inspiring.

It was hair-raising

when, displaying the foremost

accomplishment in all things,

the Rightly Self-Awakened One

was totally Unbound.

 

When the Blessed One was totally Unbound, simultaneously with the total

Unbinding, Ven. Anuruddha uttered this verse:

 

He had no in-&-out breathing,

the one who was Such, the firm-minded one,

imperturbable

& bent on peace:

the sage completing his span.

 

With heart unbowed

he endured the pain.

Like a flame's unbinding

was the liberation

of awareness.

-----

See also: DN 16; SN V.7; SN IX.6.

------

Revised: Sun 14 October 2001

http://www.accesstoinsight.org/canon/samyutta/sn06-015.html

 

This is the result of my own retranslation a verse of the dutch Srimad

Bhagavatam as it was originally translated by Sri Srimad A.C. Bhaktivedanta

Swami Prabhupada,

Canto 2, Chapter 7 verse 37.

(deva-dvisam nigama-vartmani nisthitanam

purbhir mayena vihitabhir adrsya-turbhih

lokan ghnatam mati-vimoham atipralobham

vesam vidhaya bahu bhasyata aupadharmyam)

 

explanation of the words;

deva-dvisam:of those who envy the followers of the Lord; nigama: the Vedas;

vartmani; on the path of; nisthitanam; of them who are in a good situation;

purbhih; by rockets; mayena: by the big scientist Maya; vihitabhih; made

by; adrsya-turbhih; unseen in the air; lokan: the different planets;

ghnaram: of the killers; mati vimoham: bewilderment of the mind;

atipralobham; very attractive; vesam: dressed; vidhaya: having done it so;

bahu bhasyate; will talk a lot ; aupadharmyam ; subreligious principles.

 

Translation of the verse(Retranslated from dutch into english by me)

When the Atheist, well skilled in Vedic scientific knowledge,(and) fly

invisable through space in well build rockets of the big scientist Maya,

will eliminate the inhabitants of the different planets, then the Lord

(Krishna) will bewilder their minds by dressing himself as attractive as

the Buddha and preach sub-religious principles.

 

Meaning:

This Buddha incarnation is not the same as we know from our history.

According to Srila Jiva Gosvami appeared this Buddha in another period of

the Kali-period. During the life of one Manu there pass more than 71

kali-yuga’s and in one of them would a special kind of Buddha as mentioned

here appear. Lord Buddha incarnates in a time in which the humans are very

materialistic and will preach the religion of common sense. His ahimsa,

non-violance, is not a religious principle itself, but an important

characteristic of people who are really religious. It is a sober religion

in which one is adviced not to hurt any animal or other being, because the

one who hurts will experience as much suffering as the one who is hurt. But

before one learns this non-violance principles, one has to learn two other

ones; humbleness and freedom of pride. Unless one is humble and free of

pride, one cannot be non-violant. One should pay respect to the great

preachers and spiritual leaders, control ones senses, be detachted from

house and family, dedicate ones services to the Lord etc. Eventually should

one accept the Lord as he is and become his servant - otherwise it cannot

be a religion. If we speak about religion, then God should be in the center

of it. The other acts are only moral principles and are named upadharma,

getting close to religious principles.

Srimad Bhagavatam, second Canto, original translator; Sri Srimad A.C.

Bhaktivedanta Swami Prabhupada (No ISBN nr) pg 374-375.

 

 

Let see what the aboriginals have to say about this;(I draw a card from the

oracle and look up and translate its meaning)[The oracle of dreamtime;

aboriginal dreamings as a source of inspiration. Donni Hakanson, Becht ISBN

9789023 009931.]

 

36 - Crocodile upside down

Respect - heartlessness.

 

<<In the dreaming was Pukawi the crocodile a man. He had made his camp to

a river in North-territorium, where many bird-people, during that time had

made their camp. They were afraid of Pukawi, because he had a bad temper

and was strong. The people decided that they would move to an island. But

they only had one canoe, so it took quiete a while to bring everybody to

the other side. There were only a few people left when Pukawi asked them if

they wanted him to set to the other side as well. He was told that he would

be brought as the last one because he was so heavy.

The truth was that the others knew that Puwaki was not only to heavy for

the canoe, but also that he was dangerous and unreliable. So they decided

to leave him underhand behind.

Pukawi however realised that there was something wrong. In his increasing

indignant he started to make a fire. He put some ironwoodroots on the fire,

from which after a while, gom started dripping down. He took the gom and

moulded a long nose for himself. Then he asked all goanna s to come

together. He told them he was looking for revenge with the birdpeople and

made plans to throw over their boat and kill them.

<why dont we try to go underwater?> The spotted goanna was the first to

give it a try, but he could stay long enough under water, so he got the

assignment to stay on the dry ground. Then Pukawi asked the rock goanna to

give it a try, but that one couldnt go deep enough so he got the order to

live of the rocks. The treeclimber also gave it a try, but he couldnt hold

his breath long enough so he decided to live in the trees. At last Pukawi

asked the watergoanna to give it a try and he was able to be under water

long enough.

Together they left, stream upwards. Pukawi dived under the the canoe that

brought the last people across the river. In a rage of anger he pushed over

the canoe. But before he could do any harm to the people they changed

themselves into birds, which he could get when they flew away.

Pukawi said :<from now on, whenever I get the chance, I will kill every

human and bird that I see, so it is better to be a crocodile!> From that

they on, everybody had to respect Pukawi the Crocodile.>>

 

Symbolic.

This crocodile was not respected in this dreaming. The people did fear him

and they didnt like him. In most dreamings about the crocodile his fearfull

character is explained by some sort of rejection, that lead to a grudge

against the people. This dreaming also explains the habitat of the

different goannas (varanen).

The people of the North-Territorium respected the crocodiles and believed

that the bigger ones embodied the spirits of important people. Crocodiles

have the same life-expectancy as humans, and from the old crocodiles were

believed to be wise.(What was also the believe in Egypt) Crocodiles carry

stones in their bellies and some stones are still considered sacred by the

aborigines of North-Australia. The aborigines lived in a relative harmony

with the crocodile but these days many of them are killed.

 

Upside down drawn card.

Simular dives the crocodile under the water, to look out for a careless

prey, that can serve him as a meal!

The crocodile is known for his slyness. Crocodiles can wait patiently for

hours, or days for the right opportunity to eat some food. Most of their

energy goes to the characterisic movement with which they drown their prey,

so a non succesful attempt can weaken them. Timing is for you of the

greatest importance. If you do things too quickly, you will like the

crocodile become to exhausted to undertake a new attempt.

If you try to reach something, do you then use to much energy for the

little progress you make? Or do you work to aggressive to arrogant? Slyness

can sometimes be a good quality, but is the crocodile liked? This could be

a key when the crocidile lies upside down. By respecting someone, how he or

she will do it, one respects and acknowledges his soul, that is quiete

capable to overcome the narrowmindedness of the ego.

One could be suprised how a situation can change!

 

Well as a psychiatric patient or as a person with a sick mind do I have

weakness in all of this. I did not attain enlightenment, and I think that

can learn a lot from virtues beings, teachers or not. I also cannot start

moving a Dhamma wheel and I also think that I didnt notice the venerable

Buddha entering Nibbana or attain enlightenment. I have some idea how he

did it, but I am full of doubt and not practicing for it. A few years ago I

noticed some of his teaching which were presented on the internet and I

cant tell if they can represent venerable Buddhas teachings or if it is

usefull for me to read it. I did however notice that it influences my

judgement and that I am getting more interested in practicing virtues

instead of doubting whether it can be done. I also got interested in

giving, but judging on my envirement do I not have enough merit to continue

practicing that on a steady base. As for the practice of loving kindness is

applies as well, somehow I gave up I guess. So one can say that a lot of

things go wrong.

 

I also speculate that a sick mindfulness can lead to declaration of

buddhahood; one one thinks that one cannot learn virtues anymore from other

beings. I dont know what the cure for that is, but when I saw a movie with

Quan-Yin (journey to the west?), I noticed that there was a emperor who

gave the title buddha to a being who had big problems in overcoming his

desires. Quan-Yin was great, when she defended her friends in court, she

quoted the Buddha one time after another to pley for their freedom, and to

point out the difficulty of learning from ones mistakes.

After seeing the movie I noticed my mistake in boasting on several

occasions that Quan-Yin was mara and I deeply apoligise for that. I do

however think that there are some Suttas that are interesting for her to

know, so I made up my mind to select them some time for her and read them

aloud to her in a chinese temple. Because of my doubt about the language am

I wandering if I should translate the texts in chinese first before reading

them. There is also the problem that agreed not to go to the temple over a

period of three years, but now that seems a very long time. Lets not forget

that it is the right time to give to the sick!!

But on second thought cant I defend anybody in court by using statements of

the Buddha (fear), so she has a nice virtue that I can learn. And the help

she offers to people who are in problems who call out her name(or think

about it) is also an act of metta of uncompared beauty!!

So again I am very sorry that I thought that she was Mara and I hope that

the consequences of this evil kamma can be overcome easily.

 

May all beings be safe and secure

May all beings be happy at heart.

May all beings want to prevent and abandon doings that lead to someones

downfall and get sufficient help with that.

May all beings want to do doings that lead to the highest blessings and get

sufficient help with that.

 

With mudita (trying to find joy in the succes of all),

Ratananam Matar.

 

--------------

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What neither mother, nor father, nor any other relative can do, a

well-directed mind does and thereby elevates one. Random Dhammapada Verse

43

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, "mayallbehappy" <Mayallbehappy@m...> wrote:

>

> Praise to the Brahma Sahampati; The glory of Krishna-s defeat.

>

> Venerable Sir or Lady,

>

> May all our relatives be safe and secure

> May all our relatives be happy at heart.

> May all our relatives want to prevent and abandon doings that lead

to

> someones downfall.

> May all our relatives want to do doings that lead to the highest

blessings

> and get sufficient help with that.

>

> This letter is composed of the following subjects;

> - How the venerable Buddha searched for a teacher after his

awakening

> - What the venerable Sahampati Brahma asked.

> - How the venerable Buddha set the Dhammawheel in motion.

> - A witnessreport of the venerable Buddha entering Nibbana.

> - Krishna-s decision to present the fruits and results of his

practices.

> - What do the aboriginals have to say about this?

>

>

> Samyutta Nikaya VI.2- Garava Sutta- Reverence

> Translated from the Pali by Thanissaro Bhikkhu. For free

distribution only.

> --

----

> I have heard that on one occasion, when the Blessed One was newly

> Self-awakened, he was staying at Uruvela on the bank of the

Nerañjara

> River, at the foot of the Goatherd's Banyan Tree. Then, while he

was alone

> and in seclusion, this line of thinking arose in his awareness: "One

> suffers if dwelling without reverence or deference. Now on what

priest or

> contemplative can I dwell in dependence, honoring and respecting

him?"

>

> Then the thought occurred to him: "It would be for the sake of

perfecting

> an unperfected aggregate of virtue that I would dwell in dependence

on

> another priest or contemplative, honoring and respecting him.

However, in

> this world with its devas, Mara, and Brahma, in this generation

with its

> priests and contemplatives, its royalty and common-folk, I do not

see

> another priest or contemplative more consummate in virtue than I,

on whom I

> could dwell in dependence, honoring and respecting him.

>

> "It would be for the sake of perfecting an unperfected aggregate of

> concentration that I would dwell in dependence on another priest or

> contemplative, honoring and respecting him. However, in this world

with its

> devas, Mara, and Brahma, in this generation with its priests and

> contemplatives, its royalty and common-folk, I do not see another

priest or

> contemplative more consummate in concentration than I, on whom I

could

> dwell in dependence, honoring and respecting him.

>

> "It would be for the sake of perfecting an unperfected aggregate of

> discernment that I would dwell in dependence on another priest or

> contemplative, honoring and respecting him. However, in this world

with its

> devas, Mara, and Brahma, in this generation with its priests and

> contemplatives, its royalty and common-folk, I do not see another

priest or

> contemplative more consummate in discernment than I, on whom I

could dwell

> in dependence, honoring and respecting him.

>

> "It would be for the sake of perfecting an unperfected aggregate of

release

> that I would dwell in dependence on another priest or contemplative,

> honoring and respecting him. However, in this world with its devas,

Mara,

> and Brahma, in this generation with its priests and contemplatives,

its

> royalty and common-folk, I do not see another priest or

contemplative more

> consummate in release than I, on whom I could dwell in dependence,

honoring

> and respecting him.

>

> "It would be for the sake of perfecting an unperfected aggregate of

> knowledge and vision of release that I would dwell in dependence on

another

> priest or contemplative, honoring and respecting him. However, in

this

> world with its devas, Mara, and Brahma, in this generation with its

priests

> and contemplatives, its royalty and common-folk, I do not see

another

> priest or contemplative more consummate in knowledge and vision of

release

> than I, on whom I could dwell in dependence, honoring and

respecting him.

>

> "What if I were to dwell in dependence on this very Dhamma to which

I have

> fully awakened, honoring and respecting it?"

>

> Then, having known with his own awareness the line of thinking in

the

> Blessed One's awareness -- just as a strong man might extend his

flexed arm

> or flex his extended arm -- Brahma Sahampati disappeared from the

> Brahma-world and reappeared in front of the Blessed One. Arranging

his

> upper robe over one shoulder, he saluted the Blessed One with his

hands

> before his heart and said to him: "So it is, Blessed One! So it is,

> One-Well-Gone! Those who were Arahants, Rightly Self-awakened Ones

in the

> past -- they, too, dwelled in dependence on the very Dhamma itself,

> honoring and respecting it. Those who will be Arahants, Rightly

> Self-awakened Ones in the future -- they, too, will dwell in

dependence on

> the very Dhamma itself, honoring and respecting it. And let the

Blessed

> One, who is at present the Arahant, the Rightly Self-awakened One,

dwell in

> dependence on the very Dhamma itself, honoring and respecting it."

>

> That is what Brahma Sahampati said. Having said that, he further

said this:

>

> Past Buddhas,

> future Buddhas,

> & he who is the Buddha now,

> removing the sorrow of many --

>

> all have dwelt,

> will dwell, he dwells,

> revering the true Dhamma.

> This, for Buddhas, is a natural law.

>

> Therefore one who desires his own good,

> aspiring for greatness,

> should respect the true Dhamma,

> recollecting the Buddhas' Teaching.

>

> --

----

> Revised: Wed 16 May 2001

> http://www.accesstoinsight.org/canon/samyutta/sn06-002.html

>

>

> Samyutta Nikaya VI.1- Ayacana Sutta - The Request

> Translated from the Pali by Thanissaro Bhikkhu.

> For free distribution only.

> --

----

> I have heard that on one occasion, when the Blessed One was newly

> Self-awakened, he was staying at Uruvela on the bank of the

Nerañjara

> River, at the foot of the Goatherd's Banyan Tree. Then, while he

was alone

> and in seclusion, this line of thinking arose in his

awareness: "This

> Dhamma that I have attained is deep, hard to see, hard to realize,

> peaceful, refined, beyond the scope of conjecture, subtle,

> to-be-experienced by the wise. But this generation delights in

attachment,

> is excited by attachment, enjoys attachment. For a generation

delighting in

> attachment, excited by attachment, enjoying attachment, this/that

> conditionality and dependent co-arising are hard to see. This

state, too,

> is hard to see: the resolution of all fabrications, the

relinquishment of

> all acquisitions, the ending of craving; dispassion; cessation;

Unbinding.

> And if I were to teach the Dhamma and if others would not

understand me,

> that would be tiresome for me, troublesome for me."

>

> Just then these verses, unspoken in the past, unheard before,

occurred to

> the Blessed One:

>

> Enough now with teaching

> what

> only with difficulty

> I reached.

> This Dhamma is not easily realized

> by those overcome

> with aversion & passion.

>

>

> What is abstruse, subtle,

> deep,

> hard to see,

> going against the flow --

> those delighting in passion,

> cloaked in the mass of darkness,

> won't see.

>

> As the Blessed One reflected thus, his mind inclined to dwelling at

ease,

> not to teaching the Dhamma.

>

> Then Brahma Sahampati, having known with his own awareness the line

of

> thinking in the Blessed One's awareness, thought: "The world is

lost! The

> world is destroyed! The mind of the Tathagata, the Arahant, the

Rightly

> Self-awakened One inclines to dwelling at ease, not to teaching the

> Dhamma!" Then, just as a strong man might extend his flexed arm or

flex his

> extended arm, Brahma Sahampati disappeared from the Brahma-world and

> reappeared in front the Blessed One. Arranging his upper robe over

one

> shoulder, he knelt down with his right knee on the ground, saluted

the

> Blessed One with his hands before his heart, and said to

him: "Lord, let

> the Blessed One teach the Dhamma! Let the One-Well-Gone teach the

Dhamma!

> There are beings with little dust in their eyes who are falling away

> because they do not hear the Dhamma. There will be those who will

> understand the Dhamma."

>

> That is what Brahma Sahampati said. Having said that, he further

said this:

>

> In the past

> there appeared among the Magadhans

> an impure Dhamma

> devised by the stained.

> Throw open the door to the Deathless!

> Let them hear the Dhamma

> realized by the Stainless One!

>

>

> Just as one standing on a rocky crag

> might see people

> all around below,

> So, O wise one, with all-around vision,

> ascend the palace

> fashioned of the Dhamma.

> Free from sorrow, behold the people

> submerged in sorrow,

> oppressed by birth & aging.

>

>

> Rise up, hero, victor in battle!

> O Teacher, wander without debt in the world.

> Teach the Dhamma, O Blessed One:

> There will be those who will understand.

>

> Then the Blessed One, having understood Brahma's invitation, out of

> compassion for beings, surveyed the world with the eye of an

Awakened One.

> As he did so, he saw beings with little dust in their eyes and

those with

> much, those with keen faculties and those with dull, those with good

> attributes and those with bad, those easy to teach and those hard,

some of

> them seeing disgrace and danger in the other world. Just as in a

pond of

> blue or red or white lotuses, some lotuses -- born and growing in

the water

> -- might flourish while immersed in the water, without rising up

from the

> water; some might stand at an even level with the water; while some

might

> rise up from the water and stand without being smeared by the

water -- so

> too, surveying the world with the eye of an Awakened One, the

Blessed One

> saw beings with little dust in their eyes and those with much,

those with

> keen faculties and those with dull, those with good attributes and

those

> with bad, those easy to teach and those hard, some of them seeing

disgrace

> and danger in the other world.

>

> Having seen this, he answered Brahma Sahampati in verse:

>

> Open are the doors to the Deathless

> to those with ears.

> Let them show their conviction.

> Perceiving trouble, O Brahma,

> I did not tell people the refined,

> sublime Dhamma.

>

> Then Brahma Sahampati, thinking, "The Blessed One has given his

consent to

> teach of Dhamma," bowed down to the Blessed One and, circling him

on the

> right, disappeared right there.

> --

----

> Revised: Wed 16 May 2001

> http://www.accesstoinsight.org/canon/samyutta/sn06-001.html

>

>

> Samyutta Nikaya LVI.11- Dhammacakkapavattana Sutta - Setting the

Wheel of

> Dhamma in Motion

> Translated from the Pali by Thanissaro Bhikkhu. For free

distribution only.

> Alternate translations: Ñanamoli Thera | Piyadassi Thera

> --

----

> I have heard that on one occasion the Blessed One was staying at

Varanasi

> in the Game Refuge at Isipatana. There he addressed the group of

five

> monks:

>

> "There are these two extremes that are not to be indulged in by one

who has

> gone forth. Which two? That which is devoted to sensual pleasure

with

> reference to sensual objects: base, vulgar, common, ignoble,

unprofitable;

> and that which is devoted to self-affliction: painful, ignoble,

> unprofitable. Avoiding both of these extremes, the middle way

realized by

> the Tathagata -- producing vision, producing knowledge -- leads to

calm, to

> direct knowledge, to self-awakening, to Unbinding.

>

> "And what is the middle way realized by the Tathagata that --

producing

> vision, producing knowledge -- leads to calm, to direct knowledge,

to

> self-awakening, to Unbinding? Precisely this Noble Eightfold Path:

right

> view, right resolve, right speech, right action, right livelihood,

right

> effort, right mindfulness, right concentration. This is the middle

way

> realized by the Tathagata that -- producing vision, producing

knowledge --

> leads to calm, to direct knowledge, to self-awakening, to

Unbinding.

>

> "Now this, monks, is the noble truth of stress:[1] Birth is

stressful,

> aging is stressful, death is stressful; sorrow, lamentation, pain,

> distress, & despair are stressful; association with the unbeloved is

> stressful, separation from the loved is stressful, not getting what

is

> wanted is stressful. In short, the five clinging-aggregates are

stressful.

>

> "And this, monks, is the noble truth of the origination of stress:

the

> craving that makes for further becoming -- accompanied by passion &

> delight, relishing now here & now there -- i.e., craving for sensual

> pleasure, craving for becoming, craving for non-becoming.

>

> "And this, monks, is the noble truth of the cessation of stress: the

> remainderless fading & cessation, renunciation, relinquishment,

release, &

> letting go of that very craving.

>

> "And this, monks, is the noble truth of the way of practice leading

to the

> cessation of stress: precisely this Noble Eightfold Path -- right

view,

> right resolve, right speech, right action, right livelihood, right

effort,

> right mindfulness, right concentration.

>

> "Vision arose, insight arose, discernment arose, knowledge arose,

> illumination arose within me with regard to things never heard

before:

> 'This is the noble truth of stress'... 'This noble truth of stress

is to be

> comprehended'... 'This noble truth of stress has been

comprehended.'

>

> "Vision arose, insight arose, discernment arose, knowledge arose,

> illumination arose within me with regard to things never heard

before:

> 'This is the noble truth of the origination of stress'... 'This

noble truth

> of the origination of stress is to be abandoned' [2] ... 'This

noble truth

> of the origination of stress has been abandoned.'

>

> "Vision arose, insight arose, discernment arose, knowledge arose,

> illumination arose within me with regard to things never heard

before:

> 'This is the noble truth of the cessation of stress'... 'This noble

truth

> of the cessation of stress is to be directly experienced'... 'This

noble

> truth of the cessation of stress has been directly experienced.'

>

> "Vision arose, insight arose, discernment arose, knowledge arose,

> illumination arose within me with regard to things never heard

before:

> 'This is the noble truth of the way of practice leading to the

cessation of

> stress'... 'This noble truth of the way of practice leading to the

> cessation of stress is to be developed'... 'This noble truth of the

way of

> practice leading to the cessation of stress has been developed.'

[3]

>

> "And, monks, as long as this knowledge & vision of mine -- with its

three

> rounds & twelve permutations concerning these four noble truths as

they

> actually are present -- was not pure, I did not claim to have

directly

> awakened to the right self-awakening unexcelled in the cosmos with

its

> deities, Maras, & Brahmas, with its contemplatives & priests, its

royalty &

> commonfolk. But as soon as this knowledge & vision of mine -- with

its

> three rounds & twelve permutations concerning these four noble

truths as

> they actually are present -- was truly pure, then I did claim to

have

> directly awakened to the right self-awakening unexcelled in the

cosmos with

> its deities, Maras & Brahmas, with its contemplatives & priests, its

> royalty & commonfolk. Knowledge & vision arose in me: 'Unprovoked

is my

> release. This is the last birth. There is now no further

becoming.'"

>

> That is what the Blessed One said. Gratified, the group of five

monks

> delighted at his words. And while this explanation was being given,

there

> arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever

is

> subject to origination is all subject to cessation.

>

> And when the Blessed One had set the Wheel of Dhamma in motion, the

earth

> deities cried out: "At Varanasi, in the Game Refuge at Isipatana,

the

> Blessed One has set in motion the unexcelled Wheel of Dhamma that

cannot be

> stopped by priest or contemplative, deity, Mara or God or anyone in

the

> cosmos." On hearing the earth deities' cry, the deities of the Four

Kings'

> Heaven took up the cry... the deities of the Thirty-three... the

Yama

> deities... the Tusita deities... the Nimmanarati deities... the

> Paranimmita-vasavatti deities... the deities of Brahma's retinue

took up

> the cry: "At Varanasi, in the Game Refuge at Isipatana, the Blessed

One has

> set in motion the unexcelled Wheel of Dhamma that cannot be stopped

by

> priest or contemplative, deity, Mara, or God or anyone at all in the

> cosmos."

>

> So in that moment, that instant, the cry shot right up to the Brahma

> worlds. And this ten-thousand fold cosmos shivered & quivered &

quaked,

> while a great, measureless radiance appeared in the cosmos,

surpassing the

> effulgence of the deities.

>

> Then the Blessed One exclaimed: "So you really know, Kondañña? So

you

> really know?" And that is how Ven. Kondañña acquired the name Añña-

Kondañña

> -- Kondañña who knows.

> --

----

> Notes

> 3. The discussion in the four paragraphs beginning with the

phrase, "Vision

> arose...", takes two sets of variables -- the four noble truths and

the

> three levels of knowledge appropriate to each -- and lists their

twelve

> permutations. In ancient Indian philosophical and legal traditions,

this

> sort of discussion is called a wheel. Thus, this passage is the

Wheel of

> Dhamma from which the discourse takes its name. [Go back]

> --

----

> Revised: Wed 6 February 2002

> http://www.accesstoinsight.org/canon/samyutta/sn56-011.html

>

>

> Samyutta Nikaya VI.15- Parinibbana Sutta - Total Unbinding

> Translated from the Pali by Thanissaro Bhikkhu. For free

distribution only.

> --

----

> On one occasion the Blessed One was staying near Kusinara in

Upavattana,

> the Sal Tree Grove of the Mallans, on the occasion of his total

Unbinding.

> Then the Blessed One addressed the monks, "I exhort you, monks: All

> fabrications are subject to decay. Bring about completion by being

> heedful." Those were the Tathagata's last words.

>

> Then the Blessed One entered the first jhana. Emerging from that he

entered

> the second jhana. Emerging from that, he entered the third... the

fourth

> jhana... the dimension of the infinitude of space... the dimension

of the

> infinitude of consciousness... the dimension of nothingness... the

> dimension of neither perception nor non-perception. Emerging from

that, he

> entered the cessation of perception & feeling.

>

> Then emerging from the cessation of perception & feeling, he

entered the

> dimension of neither perception nor non-perception. Emerging from

that, he

> entered the dimension of nothingness... the dimension of the

infinitude of

> consciousness... the dimension of the infinitude of space... the

fourth

> jhana... the third... the second... the first jhana. Emerging from

the

> first jhana he entered the second... the third... the fourth jhana.

> Emerging from the fourth jhana, he immediately was totally Unbound.

>

> When the Blessed One was totally Unbound, simultaneously with the

total

> Unbinding, Sahampati Brahma uttered this verse:

>

> All beings -- all -- in the world,

> will cast off the bodily heap

> in the world

> where a Teacher like this

> without peer in the world

> the Tathagata, with strength attained,

> the Rightly Self-Awakened One,

> has been totally

> Unbound.

>

> When the Blessed One was totally Unbound, simultaneously with the

total

> Unbinding, Sakka, ruler of the gods, uttered this verse:

>

> How inconstant are compounded things!

> Their nature: to arise & pass away.

> They disband as they are arising.

> Their total stilling is bliss.

>

> When the Blessed One was totally Unbound, simultaneously with the

total

> Unbinding, Ven. Ananda uttered this verse:

>

> It was awe-inspiring.

> It was hair-raising

> when, displaying the foremost

> accomplishment in all things,

> the Rightly Self-Awakened One

> was totally Unbound.

>

> When the Blessed One was totally Unbound, simultaneously with the

total

> Unbinding, Ven. Anuruddha uttered this verse:

>

> He had no in-&-out breathing,

> the one who was Such, the firm-minded one,

> imperturbable

> & bent on peace:

> the sage completing his span.

>

> With heart unbowed

> he endured the pain.

> Like a flame's unbinding

> was the liberation

> of awareness.

> --

---

> See also: DN 16; SN V.7; SN IX.6.

> --

----

> Revised: Sun 14 October 2001

> http://www.accesstoinsight.org/canon/samyutta/sn06-015.html

>

> This is the result of my own retranslation a verse of the dutch

Srimad

> Bhagavatam as it was originally translated by Sri Srimad A.C.

Bhaktivedanta

> Swami Prabhupada,

> Canto 2, Chapter 7 verse 37.

> (deva-dvisam nigama-vartmani nisthitanam

> purbhir mayena vihitabhir adrsya-turbhih

> lokan ghnatam mati-vimoham atipralobham

> vesam vidhaya bahu bhasyata aupadharmyam)

>

> explanation of the words;

> deva-dvisam:of those who envy the followers of the Lord; nigama:

the Vedas;

> vartmani; on the path of; nisthitanam; of them who are in a good

situation;

> purbhih; by rockets; mayena: by the big scientist Maya; vihitabhih;

made

> by; adrsya-turbhih; unseen in the air; lokan: the different planets;

> ghnaram: of the killers; mati vimoham: bewilderment of the mind;

> atipralobham; very attractive; vesam: dressed; vidhaya: having done

it so;

> bahu bhasyate; will talk a lot ; aupadharmyam ; subreligious

principles.

>

> Translation of the verse(Retranslated from dutch into english by me)

> When the Atheist, well skilled in Vedic scientific knowledge,(and)

fly

> invisable through space in well build rockets of the big scientist

Maya,

> will eliminate the inhabitants of the different planets, then the

Lord

> (Krishna) will bewilder their minds by dressing himself as

attractive as

> the Buddha and preach sub-religious principles.

>

> Meaning:

> This Buddha incarnation is not the same as we know from our history.

> According to Srila Jiva Gosvami appeared this Buddha in another

period of

> the Kali-period. During the life of one Manu there pass more than 71

> kali-yuga's and in one of them would a special kind of Buddha as

mentioned

> here appear. Lord Buddha incarnates in a time in which the humans

are very

> materialistic and will preach the religion of common sense. His

ahimsa,

> non-violance, is not a religious principle itself, but an important

> characteristic of people who are really religious. It is a sober

religion

> in which one is adviced not to hurt any animal or other being,

because the

> one who hurts will experience as much suffering as the one who is

hurt. But

> before one learns this non-violance principles, one has to learn

two other

> ones; humbleness and freedom of pride. Unless one is humble and

free of

> pride, one cannot be non-violant. One should pay respect to the

great

> preachers and spiritual leaders, control ones senses, be detachted

from

> house and family, dedicate ones services to the Lord etc.

Eventually should

> one accept the Lord as he is and become his servant - otherwise it

cannot

> be a religion. If we speak about religion, then God should be in

the center

> of it. The other acts are only moral principles and are named

upadharma,

> getting close to religious principles.

> Srimad Bhagavatam, second Canto, original translator; Sri Srimad

A.C.

> Bhaktivedanta Swami Prabhupada (No ISBN nr) pg 374-375.

>

>

> Let see what the aboriginals have to say about this;(I draw a card

from the

> oracle and look up and translate its meaning)[The oracle of

dreamtime;

> aboriginal dreamings as a source of inspiration. Donni Hakanson,

Becht ISBN

> 9789023 009931.]

>

> 36 - Crocodile upside down

> Respect - heartlessness.

>

> <<In the dreaming was Pukawi the crocodile a man. He had made his

camp to

> a river in North-territorium, where many bird-people, during that

time had

> made their camp. They were afraid of Pukawi, because he had a bad

temper

> and was strong. The people decided that they would move to an

island. But

> they only had one canoe, so it took quiete a while to bring

everybody to

> the other side. There were only a few people left when Pukawi asked

them if

> they wanted him to set to the other side as well. He was told that

he would

> be brought as the last one because he was so heavy.

> The truth was that the others knew that Puwaki was not only to

heavy for

> the canoe, but also that he was dangerous and unreliable. So they

decided

> to leave him underhand behind.

> Pukawi however realised that there was something wrong. In his

increasing

> indignant he started to make a fire. He put some ironwoodroots on

the fire,

> from which after a while, gom started dripping down. He took the

gom and

> moulded a long nose for himself. Then he asked all goanna s to come

> together. He told them he was looking for revenge with the

birdpeople and

> made plans to throw over their boat and kill them.

> <why dont we try to go underwater?> The spotted goanna was the

first to

> give it a try, but he could stay long enough under water, so he got

the

> assignment to stay on the dry ground. Then Pukawi asked the rock

goanna to

> give it a try, but that one couldnt go deep enough so he got the

order to

> live of the rocks. The treeclimber also gave it a try, but he

couldnt hold

> his breath long enough so he decided to live in the trees. At last

Pukawi

> asked the watergoanna to give it a try and he was able to be under

water

> long enough.

> Together they left, stream upwards. Pukawi dived under the the

canoe that

> brought the last people across the river. In a rage of anger he

pushed over

> the canoe. But before he could do any harm to the people they

changed

> themselves into birds, which he could get when they flew away.

> Pukawi said :<from now on, whenever I get the chance, I will kill

every

> human and bird that I see, so it is better to be a crocodile!> From

that

> they on, everybody had to respect Pukawi the Crocodile.>>

>

> Symbolic.

> This crocodile was not respected in this dreaming. The people did

fear him

> and they didnt like him. In most dreamings about the crocodile his

fearfull

> character is explained by some sort of rejection, that lead to a

grudge

> against the people. This dreaming also explains the habitat of the

> different goannas (varanen).

> The people of the North-Territorium respected the crocodiles and

believed

> that the bigger ones embodied the spirits of important people.

Crocodiles

> have the same life-expectancy as humans, and from the old

crocodiles were

> believed to be wise.(What was also the believe in Egypt) Crocodiles

carry

> stones in their bellies and some stones are still considered sacred

by the

> aborigines of North-Australia. The aborigines lived in a relative

harmony

> with the crocodile but these days many of them are killed.

>

> Upside down drawn card.

> Simular dives the crocodile under the water, to look out for a

careless

> prey, that can serve him as a meal!

> The crocodile is known for his slyness. Crocodiles can wait

patiently for

> hours, or days for the right opportunity to eat some food. Most of

their

> energy goes to the characterisic movement with which they drown

their prey,

> so a non succesful attempt can weaken them. Timing is for you of the

> greatest importance. If you do things too quickly, you will like the

> crocodile become to exhausted to undertake a new attempt.

> If you try to reach something, do you then use to much energy for

the

> little progress you make? Or do you work to aggressive to arrogant?

Slyness

> can sometimes be a good quality, but is the crocodile liked? This

could be

> a key when the crocidile lies upside down. By respecting someone,

how he or

> she will do it, one respects and acknowledges his soul, that is

quiete

> capable to overcome the narrowmindedness of the ego.

> One could be suprised how a situation can change!

>

> Well as a psychiatric patient or as a person with a sick mind do I

have

> weakness in all of this. I did not attain enlightenment, and I

think that

> can learn a lot from virtues beings, teachers or not. I also cannot

start

> moving a Dhamma wheel and I also think that I didnt notice the

venerable

> Buddha entering Nibbana or attain enlightenment. I have some idea

how he

> did it, but I am full of doubt and not practicing for it. A few

years ago I

> noticed some of his teaching which were presented on the internet

and I

> cant tell if they can represent venerable Buddhas teachings or if

it is

> usefull for me to read it. I did however notice that it influences

my

> judgement and that I am getting more interested in practicing

virtues

> instead of doubting whether it can be done. I also got interested in

> giving, but judging on my envirement do I not have enough merit to

continue

> practicing that on a steady base. As for the practice of loving

kindness is

> applies as well, somehow I gave up I guess. So one can say that a

lot of

> things go wrong.

>

> I also speculate that a sick mindfulness can lead to declaration of

> buddhahood; one one thinks that one cannot learn virtues anymore

from other

> beings. I dont know what the cure for that is, but when I saw a

movie with

> Quan-Yin (journey to the west?), I noticed that there was a emperor

who

> gave the title buddha to a being who had big problems in overcoming

his

> desires. Quan-Yin was great, when she defended her friends in

court, she

> quoted the Buddha one time after another to pley for their freedom,

and to

> point out the difficulty of learning from ones mistakes.

> After seeing the movie I noticed my mistake in boasting on several

> occasions that Quan-Yin was mara and I deeply apoligise for that. I

do

> however think that there are some Suttas that are interesting for

her to

> know, so I made up my mind to select them some time for her and

read them

> aloud to her in a chinese temple. Because of my doubt about the

language am

> I wandering if I should translate the texts in chinese first before

reading

> them. There is also the problem that agreed not to go to the temple

over a

> period of three years, but now that seems a very long time. Lets

not forget

> that it is the right time to give to the sick!!

> But on second thought cant I defend anybody in court by using

statements of

> the Buddha (fear), so she has a nice virtue that I can learn. And

the help

> she offers to people who are in problems who call out her name(or

think

> about it) is also an act of metta of uncompared beauty!!

> So again I am very sorry that I thought that she was Mara and I

hope that

> the consequences of this evil kamma can be overcome easily.

>

> May all beings be safe and secure

> May all beings be happy at heart.

> May all beings want to prevent and abandon doings that lead to

someones

> downfall and get sufficient help with that.

> May all beings want to do doings that lead to the highest blessings

and get

> sufficient help with that.

>

> With mudita (trying to find joy in the succes of all),

> Ratananam Matar.

>

> --------------

> Get a free webmail account from http://metta.lk

> What neither mother, nor father, nor any other relative can do, a

> well-directed mind does and thereby elevates one. Random Dhammapada

Verse

> 43

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