#anuruddha

[yoga-onion]

Buddha to his disciples, mini-series (7)

To Anuruddha (Ref) - Pursuit of happiness 

Anuruddha is listed as one of the 10 great disciples, and was a top master of clairvoyance also the practice of the four foundations of mindfulness (satipatthana: Ref2). 

Anuruddha was a blind disciple of the Buddha. He was at the Jetabana (one of the holy places where the Buddha preached) and was trying to sew the frayed ends of his robe. But being blind, he could not thread the needle. “Is there anyone who wants to thread the needle for me and make merit?” He called out. 

The Buddha responded. Anuruddha said, "The Venerable one no longer needs to make merit." But Buddha said.

“There is no limit to so much in the pursuit of dāna (any form of giving), forbearance, truth and happiness.” - Buddha (Ekottarika-āgama 31･5).

ブッダから弟子たちへ、ミニシリーズ (7)

阿那律よ〜幸福の追求 

阿那律 (ｱﾇﾙｯﾀﾞ:参照) は、釈迦の十大弟子の一人であり、天眼第一 (たもんだいいち) とされ、透視とマインドフルネスの4つの基礎、サティパッタナー(四念処:しねんじょ参照2)の実践の第一人者だった。

阿那律は盲目の仏弟子である。彼は祇園精舎 (ブッダが説法を行なっていた聖地の１つ) にあって、衣のほころびを縫おうとしていた。しかし、盲目であるから、針の孔に糸を通せない。「どなたか、わたしのために針に糸を通し、功徳を積もうとする人はいないのか？」彼はそう呼びかけた。

それに応えたのが、ブッダであった。阿那律は、「世尊は、もはや功徳を積む必要はありますまいに」と言った。だが、ブッダは言われた。

「布施や忍辱、真理と幸福の追求においては、ここまでという限度はないのだよ」―ブッダ (増一阿含経31･5)

[lokuhapuarachchi]

Sinhala and International Mother Language Day

International Mother Language Day, observed annually on 21 February, celebrates linguistic and cultural diversity while promoting the preservation and promotion of mother tongues worldwide. This day, proclaimed by UNESCO in 1999 and commemorated since 2000, serves as a reminder of the sacrifices made to protect native languages, notably the Bengali language movement in Bangladesh on 21 February 1952.

The significance of International Mother Language Day lies in its recognition of the importance of linguistic diversity and multilingualism. It honors those who fought for their mother tongues, highlighting the Bengali movement's impact on Sri Lanka's political landscape.

The introduction of the Sinhala Only Act (Official Language Act No. 33 of 1956) on 5 June 1956 replaced English with Sinhala as Sri Lanka's sole official language. Spearheaded by Prime Minister S.W.R.D. Bandaranaike, this policy aimed to promote Sinhala and assert Sinhala cultural dominance. However, it marginalized the Tamil-speaking minority, contributing to ethnic tensions and the Sri Lankan Civil War.

While globalization challenges narrow socio-political attitudes like "Sinhala only," it does not diminish the imperative to preserve mother tongues. UNESCO's list of endangered languages underscores the importance of safeguarding linguistic diversity, including Sinhala.

Sinhala, spoken by approximately 16 million worldwide, holds deep cultural and historical significance. Its evolution, influenced by various factors, has yielded a rich literary tradition. The Sinhala script, comprising 58 basic letters, represents consonant-vowel combinations, with additional diacritics altering pronunciation.

Education in one's mother tongue, such as Sinhala, fosters effective learning and cultural preservation. Language also plays a pivotal role in communication, identity formation, and access to opportunities. Promoting multilingualism and linguistic tolerance enhances cultural exchange and mutual understanding.

Efforts to save Sinhala require collective action, including language education, bilingualism promotion, cultural festivals, media support, community engagement, and digital initiatives. Advocacy for language rights and documentation of linguistic heritage are essential steps toward preserving Sinhala for future generations.

By embracing these strategies, individuals and communities can ensure the vitality and relevance of the Sinhala language in Sri Lanka and beyond.

story by / Anuruddha Lokuhapuarachchi

[yesterdayandkarma]

Girl by Anuruddha Das

[mahayanapilgrim]

VENERABLE ARAHANT

ANANDA: TREASURER OF THE DHAMMA - 01

The Buddha had a group of eminent and distinguished disciples most of whom had attained the final spiritual stage of Arahant who helped the Buddha in regard to teaching and spreading the Buddhist doctrine, helping and supporting the monastic and lay disciples and in the management of the monastic order.

Out of all the eminent disciples, Venarable Ananda, who had attained only the first spiritual stage of Stream Enterer (sotapanna), was perhaps the disciple who was closest to the Buddha playing an extremely prominent role as the Buddha's chief attendant and the treasurer of the dhamma. He was responsible for looking after all aspects of the Buddha's day to day needs and dealing with the monastic and lay community which also included teaching and mentoring them. He also performed the very specific task of remembering all of the discourses that the Buddha delivered to various individuals or groups of individuals at different times and different locations that earned him the title of "treasurer of the dhamma".

Ananda, meaning joy or bliss in the Pali language was so named because his birth brought joy to his family and the relatives. He was born on the same day as his cousin Prince Siddhartha who eventually became the Lord Gautama Buddha. They belonged to the warrior caste of the Sakyans in the city of Kapilavatthu and Ananda's father was Amitodana who was a brother of King Suddhodana, the father of Prince Siddhartha. He had three brothers named Anuruddha, Mahanama and Pandu and one sister named Rohini. Anuruddha was ordained along with Ananda on the same day and soon gained enlightenment as an Arahant while Mahanama became a Once Returner (sakadagami) while remaining a house holder. There are no details of the third brother Pandu apart from the fact that he survived the massacre of the Skayans during the Buddha's 80th year. Rohini had suffered from a severe skin problem and eventually attained the first spiritual stage of Stream Enterer (sotapanna) after listening to a discourse from the Buddha.

[tulisanorganik]

Perenungan kemarahan

Pada akhirnya aku merasakan suatu perenungan yang harus kulakukan, entah apakah aku harus melakukan Cara ini lagi2 ini adalah cara lama yang muncul kembali

Dhamapadda 221

Hendaklah orang menghentikan kemarahan dan kesombongan, hendaklah ia mengatasi semua belenggu. Orang yang tidak lagi terikat pada batin dan jasmani, yang telah bebas dari nafsu-nafsu, tak akan menderita lagi.

Asal mula kisah itu berasal dari kisah Putri Rohini, singkat Cerita , Anuruddha Thera mengunjungi Kapilavatthu disana Ia bertemu keluarga Rohini , semua anggota keluarga rohini datang hanya saja Rohini malu dan tidak datang karena dia terkena penyakit kusta , rohini disuruh datang , dengan menutupi kepalanya ia datang dengan malu2 , Ia disarankan untuk menjual beberapa pakaian dan perhiasaannya untuk membangun sebuah kuti , singkat cerita kuti selesai dibangun , Buddha datang untuk menerima dana makanan

Sang Buddha bertanya apakah Rohini tahu mengapa ia menderita penyakit yang mengerikan itu. Rohini menjawab bahwa ia tidak mengetahuinya. Kemudian Sang Buddha menjelaskan bahwa Rohini menderita penyakit kusta karena perbuatan jahat yang pernah dilakukannya pada kehidupan yang lampau, perbuatan yang diliputi rasa dengki dan marah.

Sang Buddha bercerita, bahwa dulu Rohini adalah permaisuri Raja Banarasi. Raja Banarasi memiliki seorang penari yang ia kagumi dan hal ini membuat permaisuri cemburu. Karenanya, permaisuri bermaksud menghukum penari itu. Suatu hari permaisuri menyuruh para pelayannya untuk menaburkan serbuk gatal yang terbuat dari kotoran sapi pada tempat tidur dan selimut milik penari itu. Kemudian mereka memanggil penari tersebut dan dengan tiba-tiba mereka menebarkan bubuk gatal itu ke tubuhnya. Rasa gatal menyerang seketika dan penari itu menjadi sangat menderita. Saat rasa gatal itu semakin tak tertahankan, ia berlari ke kamar dan menjatuhkan diri jatuh di ranjang. Iapun semakin menderita.

Akibat dari perbuatan jahat itu, Rohini menderita kusta pada kehidupannya sekarang. Sang Buddha kemudian menasehati semua orang yang hadir agar menghindari perbuatan bodoh karena marah, dan menghindari perbuatan mencelakakan orang lain.

Kemudian Sang Buddha membabarkan syair 221 berikut :

Hendaklah orang menghentikan kemarahan dan kesombongan,

hendaklah ia mengatasi semua belenggu.

Orang yang tidak lagi terikat pada batin dan jasmani,

yang telah bebas dari nafsu-nafsu, tak akan menderita lagi.

Pada saat khotbah Dhamma itu berakhir, banyak orang yang hadir mencapai tingkat kesucian sotapatti. Demikian pula dengan Putri Rohini, ia juga mencapai tingkat kesucian sotapatti, dan seketika itu pula penyakit kulit yang mengerikan itu lenyap dan kulitnya berubah menjadi bersih, halus dan menarik.

Pada intinya kisah tersebut mengajarkan bahwa perbuatan bodoh dihasilkan dari kemarahan , kemarahan menghasilkan kebodohan dan kebodohan mencelakakan orang lain , ohhhh

Lantas sebagai kristiani apa yang bisa kita gali dari alkitab ?

Yakobus 1:19-20 Hai saudara-saudara yang kukasihi, ingatlah hal ini: setiap orang hendaklah cepat untuk mendengar, tetapi lambat untuk berkata-kata, dan juga lambat untuk marah;

sebab amarah manusia tidak mengerjakan kebenaran di hadapan Allah.

Baiklah kita melihat tafsiran George leo Haydock dalam yakobus 1:19

Kamu tahu, atau kamu telah cukup terdidik dalam hal-hal ini.

Hendaklah setiap orang cepat untuk mendengar firman Allah, tetapi lambat, atau berhati-hati dalam berbicara, terutama lambat untuk marah, atau untuk nafsu marah yang gegabah, yang tidak pernah dapat dimaafkan, kecuali jika itu melalui semangat untuk kehormatan Allah, dan melawan dosa. (Witham)

Dalam surat ini, St. Yakobus tidak bertujuan pada wacana yang biasa: ia mengusulkan berbagai kalimat moral, yang tidak banyak berhubungan satu sama lain.

Di sini ia mengajar umat beriman bagaimana berperilaku dalam percakapan. Ia menganjurkan kepada mereka untuk bersikap rendah hati dan bijaksana dalam wacana mereka; dan lebih suka mendengar banyak daripada berbicara banyak; dan mengamalkan kebenaran daripada memberitakannya kepada orang lain.

"Karena bukan mereka yang mengerti hukum Taurat atau mereka yang memberitakannya yang dibenarkan di hadapan Allah, tetapi mereka yang melakukan hukum Taurat akan dibenarkan di hadapan Allah." (Roma pasal ii. 13.) (Calmet)

Orang bijak dikenal dari sedikitnya kata-katanya. Dengan mendengar, orang bijak akan menjadi lebih bijak. (Sen. lib. ii. de Irâ. pasal 28.)

Kemarahan adalah kegilaan yang singkat. Obat terbaik adalah membiarkannya mereda, dan memberi akal budi kita waktu untuk merenungkan kepatutan melakukan apa yang awalnya kita ingin lakukan.

Dorongan pertama untuk marah sering kali disengaja, dan akibatnya tidak berdosa; tetapi kita harus berhati-hati untuk menolaknya segera setelah kita melihatnya, jangan sampai kemarahan menjadi terlalu keras, dan memperoleh persetujuan dari keinginan kita. (Calmet)

Belajarlah dari-Ku, kata Juruselamat kita, karena Aku lemah lembut dan rendah hati. (Matius bab xii. 29.) Jika, kata St. Fransiskus de Sales, disengat dan digigit oleh para pencela dan musuh, kita terbang keluar, membengkak, dan menjadi marah, itu adalah tanda besar bahwa kerendahan hati maupun kelembutan kita tidak benar dan tulus, tetapi hanya tampak dan dibuat-buat.

kata St. Augustinus, menulis kepada Profuturus, lebih baik untuk menolak masuknya kemarahan yang adil dan masuk akal, daripada mengakuinya, meskipun itu sangat kecil; karena, sekali diterima, dengan susah payah ia akan keluar lagi; karena ia masuk seperti ranting kecil, dan dalam sekejap menjadi balok: dan jika ia dapat sekali saja menguasai kita, dan matahari terbenam di atasnya, yang dilarang oleh rasul, ia berubah menjadi kebencian, yang darinya kita hampir tidak memiliki sarana untuk menyingkirkan diri kita sendiri; karena ia memelihara dirinya sendiri di bawah seribu dalih palsu, karena tidak pernah ada orang yang marah yang menganggap kemarahannya tidak adil. (St. Fransiskus de Sales, Pengantar untuk kehidupan yang saleh, hlm. 3. bab viii.)

Sedangkan untuk tafsiran di Yakobus 1:20

janganlah kita marah kepada satu sama lain dalam perjalanan menuju kehidupan kekal, tetapi marilah kita maju bersama pasukan sahabat dan saudara kita dengan lemah lembut, damai, dan penuh kasih;

bahkan, Aku berkata kepadamu dengan tegas dan tanpa kecuali, janganlah marah sama sekali, jika mungkin, dan janganlah menerima dalih apa pun untuk membuka pintu gerbang hatimu bagi nafsu yang begitu merusak: karena di sini St. Yakobus memberi tahu kita dengan pasti, dan tanpa syarat, "kemarahan manusia tidak mengerjakan keadilan Allah." (St. Fransiskus de Sales, Pengantar untuk kehidupan yang saleh, hlm. 3. bab viii.)

Orang yang sabar lebih baik daripada orang yang gagah berani; dan orang yang menguasai jiwanya lebih baik daripada orang yang merebut kota. (Amsal pasal xvi. 32.)

Kemarahan manusia adalah anak dari kesombongan, ibu dari permusuhan, musuh dari kedamaian dan keharmonisan, dan sumber dari kekeraskepalaan dan kebutaan pikiran dan hati. Keadilan Allah adalah kerendahan hati, kelembutan, kasih, kedamaian, kepatuhan, dan kesabaran. Betapa besar kontrasnya!

- George Leo Haydock

Kesimpulan

Baik ajaran Buddha dan Kristen menyarankan diri kita untuk menghentikan kemarahan, inti dari kedua tulisan tadi adalah menghentikan kemarahan , suatu hal yang menarik adalah bahwa kedua tulisan tersebut menghubungkan kemarahan dan kesombongan, Buddha menganjurkan untuk menghentikan kemarahan dan kesombongan , ingat kata kesombongan, dalam tafsir yakobus 20 dikatakan bahwa kesombongan adalah ibu dari kemarahan , Ia adalah 2 hal yang berbeda tetapi berhubungan erat , apakah bisa dihentikan salah satunya ? Menurutku tidak , mereka harus dihentikan dengan bersamaan....

[6nikhilum6]

Panvel Police Crack Down on Highway Robbery Gang on Mumbai Pune expressway

Under the guidance of Deputy Commissioner of Police Prashant Mohite, Assistant Commissioner of Police Ashok Rajput, and Senior Police Inspector Anil Patil, the police team traced a stolen mobile phone to Nimbodevadi in Khalapur. Disguising themselves, officers Jagdish Shelkar, Anuruddha Gije, and others conducted a two-day stakeout in Nimbodevadi village. Their efforts paid off as they arrested…

[dinhthang]

Mind Map 54 - KINH TRUNG BỘ - 32. Ðại kinh Rừng sừng bò (Mahàgosinga sutta)

Như vầy tôi nghe. Một thời Thế Tôn ở tại khu vườn trong rừng Gosinga có nhiều cây ta-la cùng với một số đông Thượng Tọa đệ tử nổi tiếng như Tôn giả Sariputta (Xá-lợi-phất) Tôn giả Maha Moggallana (Ðại Mục-kiền-liên), Tôn giả Maha Kassapa (Ðại Ca-diếp), Tôn giả Anuruddha (A-na-luật-đà), Tôn giả Revata (Ly-bà-đa), Tôn giả Ananda (A-nan) cùng với một số Thượng Tọa đệ tử nổi tiếng khác. Rồi Tôn giả Maha Moggallana vào buổi chiều, sau khi tham thiền đứng dậy, đi đến chỗ Tôn giả Maha Kassapa ở, sau khi đến bèn nói với Tôn giả Maha Kassapa: -- Hiền giả Kassapa, chúng ta hãy đến chỗ Tôn giả Sariputta để nghe pháp. -- Thưa vâng, Hiền giả.

…

-- Này Sariputta, tất cả đều lần lượt khéo trả lời. Và này các Ông hãy nghe Ta nói hạng Tỷ-kheo nào có thể làm sáng chói khu rừng Gosinga? Ở đây, này Sariputta, Tỷ-kheo, sau buổi ăn, sau khi đi khất thực về, ngồi kiết-già, lưng thẳng, đặt niệm trước mặt, và nghĩ rằng: "Ta sẽ không bỏ ngồi kiết-già này cho đến khi tâm của ta được khéo giải thoát các lậu hoặc, không có chấp thủ". Này Sariputta, hạng Tỷ-kheo như vậy có thể làm sáng chói khu rừng Gosinga. Thế Tôn thuyết giảng như vậy. Các Tôn giả ấy hoan hỷ, tín thọ lời Thế Tôn dạy.

Vietnam #daobut #kinhtrungbo

[dailysutta]

With clairvoyance that is purified and surpasses the human, I survey the entire galaxy

[eyeviewsl]

KVPL wins Gold for Social Responsibility and Environmental Awareness at Commonwealth Business Excellence Awards 2023

KVPL wins Gold for Social Responsibility and Environmental Awareness at Commonwealth Business Excellence Awards 2023

Leading Sri Lankan Regional Plantation Company (RPC) Kelani Valley Plantations PLC (KVPL), a subsidiary of Hayleys Plantations, clinched the Gold Award in the Social Responsibility and Environmental Awareness category at the Commonwealth Business Excellence Awards 2023.  The awards also recognised KVPL’s General Manager – HR & Corporate Sustainability Anuruddha Gamage’s efforts to drive…

[iamchamarafdo]

The hardest part of a Indigo Child, you see your future & you have no doubt about it.

Anuruddha

[yoga-onion]

The Quest for Buddhism (66)

Early Buddhism and the disciples

Ten Principal Disciples No. 7: Anuruddha - foremost of those endowed with the ability of clairvoyance

Anuruddha is listed as one of the 10 principal disciples (Ref), and was a top master of clairvoyance also the practice of the four foundations of mindfulness (satipatthana).

Anuruddha was the son of Amitodana and brother to Mahanama and princess Rohini (Buddha's disciple). Since Amitodana was the brother of Suddhodana (Ref2), king of the Sakyas (Ref3) in Kapilavastu, Anuruddha was cousin to Siddhartha, (Gautama Buddha, Ref4).

On the Buddha's return to the Sakyan kingdom for preaching his ideas, together with his 3 cousins Bhaddiya, Ananda (Ref5), and Devadatta (Ref6) and their servant Upali, became ordained by the Buddha at the Anupiya Mango Grove.

Upali, a hairdresser from the Shudra, the lowest subservient class in the Indian caste system, was allowed to be ordained first by Buddha, ahead of the various princes, and Anuruddha, when he was subsequently ordained, followed the ritual of the Buddha”s Order to worship and greet the first disciple, and Anuruddha and other princes worshiped Upali. The Buddha then praised him, "Great, you have swallowed the pride of the Shakya!"

Later, he fell asleep during the Buddha's sermon at the Jetavana in Shravasti in Kosala Country, and was reprimanded by the Buddha. He took a vow to never sleep or rest, and practised sitting without lying down. This concerned the Buddha, and told him that he could sleep, but he fulfilled his vow and finally lost his sight. However, it is said that he gained heavenly clairvoyance as a result of this blindness.

After the Buddha's death, at the First Buddhist Council, he played a notable role and was entrusted with the custody of the Anguttara Nikaya. Anuruddha died at Veluvagama in the Vajji country, in the shade of a bamboo thicket. He was one hundred and fifty years old at the time of his death.

仏教の探求 (66)

初期仏教と弟子たち

十大弟子その七: 阿那律 (あなりつ、梵: アヌルッダ) 〜天眼第一(てんげん・だいいち)

アヌルッダは十大弟子（参照）であり、透視とマインドフルネスの4つの基礎、サティパッタナー(四念処:しねんじょ)の実践の第一人者だった。

アヌルッダはアミトーダナの息子で、マハーナマとロヒニー姫（ブッダの弟子）の兄弟である。アミトーダナはカピラヴァストゥの釈迦族（参照3）の王シュッドーダナ（参照2）の弟なので、アヌルッダはシッダールタ（ｺﾞｰﾀﾏ･ﾌﾞｯﾀﾞ参照4）のいとこである。

ブッダが説法のためにシャーキヤ王国に戻ったとき、3人の従兄弟バディヤ、アーナンダ（参照5）、デーヴァダッタ（参照6）とその従者ウパリとともに、アヌピヤのマンゴー林で出家した。

インドのカースト制度では最下位の隷属民のシュードラ出身で調髪師だったウパーリが、諸王子を差し置いてブッダにより先に出家を許され、アヌルッダはその後に出家した際には、先に弟子になった人に礼拝し挨拶するという釈迦教団の儀礼に従い、阿那律ら王子たちが優波離に礼拝すると釈迦が「よくぞ釈迦族の高慢な心を滅した！」と讃じたという。

のちにコーサラ国の舎衛城 (梵: シュラヴァスティ)にあった祇園精舎 (梵: ジェータヴァナ)でのブッダの説法中に眠ってしまい、ブッダより叱責されると、不眠不休の誓いをたて、常坐不臥の修行をした。これにはブッダも心配され、眠ってもよいと諭されたが、彼はその誓いを全うし、ついに失明してしまった。しかしその失明により、天眼を得たとされる。

釈尊の死後、第1回仏教会議で活躍し、『増支部 (ぞうしぶ、巴: アングッタラ・ニカーヤ)』の保管を任された。アヌルッダは金剛地国のヴェルヴァガマで、竹藪の陰に隠れて亡くなった。没年は百五十歳であった。

[lokuhapuarachchi]

The Working-Class Candidate Gaining Global Attention as Sri Lanka Seeks a New Path

In recent weeks, Anura Kumara Dissanayake, leader of Sri Lanka's National People's Power (NPP) alliance, has emerged as a formidable presidential candidate, drawing significant international media attention. His rise is particularly notable as Sri Lanka grapples with an unprecedented economic crisis, a situation that has left the country in dire need of new leadership capable of steering it toward recovery and stability.

Dissanayake has positioned himself as the candidate of the working class and the disenfranchised, groups that have been hit hardest by the country’s economic collapse. The crisis, which reached its peak in 2022, was characterized by severe shortages of essential goods, including fuel, cooking gas, medicines, and food. These shortages were compounded by unsustainable debt, poorly timed tax cuts, and the economic fallout from the COVID-19 pandemic. The public’s frustration culminated in mass protests that eventually led to the ousting of then-President Gotabaya Rajapaksa​.

Why Sri Lanka Needs New Leadership

Sri Lanka’s current situation demands a leader who can address both the immediate economic hardships and the underlying issues of corruption and governance that have plagued the country for years. The existing political elite has been widely criticized for prioritizing personal gain over public welfare, leading to widespread disillusionment among the population. Dissanayake’s campaign is built on the promise of anti-corruption measures and economic reforms designed to benefit the broader population rather than just the elite.

Dissanayake’s leadership of the NPP, a coalition of 21 groups including political parties, trade unions, and civil society organizations, highlights his broad-based appeal. His commitment to systemic change resonates with those who believe that Sri Lanka’s traditional political structures have failed to serve the people effectively. This sentiment is particularly strong among the younger generation, who see in Dissanayake a leader capable of breaking away from the old, failed system.

International Perspective

The global community has taken note of Dissanayake’s rise, particularly his pragmatic approach to Sri Lanka’s relationship with the International Monetary Fund (IMF). While he has acknowledged the necessity of continuing with the IMF program, given the country’s financial collapse, he has also stressed the need to renegotiate terms to alleviate the burden on ordinary Sri Lankans. This balanced approach suggests that Dissanayake is not only aware of the need for economic stability but is also committed to ensuring that recovery efforts are equitable and just​.

As Sri Lanka prepares for its next presidential election, the need for new leadership has never been more apparent. The country stands at a crossroads, and the choice of its next leader will determine whether it continues to struggle under the weight of its challenges or embarks on a path toward genuine recovery and renewal. Dissanayake’s candidacy, with its emphasis on anti-corruption, economic reform, and working-class representation, offers a vision of change that many Sri Lankans—and international observers—find compelling.

[yesterdayandkarma]

swagata by Anuruddha Das

[mahayanapilgrim]

Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:

"Sometimes, sir, with my clairvoyance that's purified and superhuman, I see that females-when their body breaks up, after death-are mostly reborn in a place of loss, a bad place, the underworld, hell. How many qualities do females have so that they're reborn in a place of loss, a bad place, the underworld, hell?"

"When females have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What three? A female lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and sexual desire in the evening. When females have these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell."

" ( Pathamaanuruddhasutta - AN 3.129 With Anuruddha (1st))

[theravadavn]

Đức Phật Cảm Thắng Voi Nalagiri, do nhờ Tâm Từ 🙏

Một thuở nọ, Ðức Phật cùng chư Tỳ khưu Tăng đang ngự tại xứ Kosambì, các nhà phú hộ, vua chúa phát sanh đức tin trong sạch nơi Ðức Phật, Ðức Pháp, Ðức Tăng, hàng ngày đem nhiều lễ vật đến cúng dường Ðức Phật cùng chư Ðại Ðức Sàriputta, Ðại Ðức Moggallànà, Ðại Ðức Mahàkassapa, Ðại Ðức Bhaddiya, Ðại Ðức Anuruddha, Ðại đức Ànanda…, còn Tỳ khưu Devadatta ít ai hỏi đến và cũng ít ai dâng cúng đặc biệt gì cả.

Thế là Tỳ khưu Devadatta cảm thấy tự ái: “vốn ta cũng là Hoàng tử xuất thân từ dòng Sakya đi xuất gia trở thành Tỳ khưu, sao ít ai dâng cúng đến ta, ta không có nhiều lợi lộc”. Rồi lại nghĩ: “Bằng cách nào để cho ta có quyền thế và có nhiều lợi lộc, ta không thể nào làm thân với Ðức vua , các nhà phú hộ, vì những vị này có đức tin trong sạch nơi Ðức Phật và các bậc Thánh nhân. Ta không dễ gì làm cho quý vị ấy tin ở ta được. Ðức vua Bimbisàra có thái tử Ajàtasattu còn nhỏ dại, chưa phân biệt rõ thiện – bất thiện, phước – tội… ta có thể thuyết phục Thái tử tin theo ta được”.

https://theravada.vn/su-tich-phat-luc-thu-ba-duc-phat-cam-thang-voi-nalagiri/

#theravada #phatgiaonguyenthuy #buddha #phatphap #phatgiao #dhamma #nentangphatgiao #sutichphatluc