Welcome home! Please contact lincoln@icrontic.com if you have any difficulty logging in or using the site. New registrations must be manually approved which may take several days. Can't log in? Try clearing your browser's cookies.
The Dhammapada - Chapter 9 - Evil - v. 116 - 128
buddhafoot
Veteran
Papavagga
Evil
Translated from the Pali by
Acharya Buddharakkhita
Alternate translation: Buddharakkhita Thanissaro
116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.
-bf
Evil
Translated from the Pali by
Acharya Buddharakkhita
Alternate translation: Buddharakkhita Thanissaro
116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.
-bf
0
Comments
I know that there are many people who used to be Christian that, possibly, wondered why those that did evil or wrong to others - seemed to prosper.
It is odd - especially for those that believed in a righteous "god" - whatever the hell that's supposed to mean.
But, I can say, in my experience, I've known people that have "worked the system" or "gotten away with ripping someone off" or cheating anotther person, etc.
I have also seen that, while these people seem to prosper initially, they are just biding their time until this "fruit" ripens. Fruit doesn't grow and ripen overnight. It is something that takes time.
But, unfortunately, once this "fruit" ripens - once they have lived a lifetime of cheating, shorting, lying, conniving(sp?), etc. - it seems to ripen quickly and painfully.
I honestly don't know how much good I do. But good is something that I do wish to sow in my life. For those around me and for my son to see and experience.
And "not" because I don't wanna go to hell.
-bf
Can any scholar explain to me, the reference in ve. 126, please....?
I'm not trying tp 'pick a fight' here.... just attempting to clarify....
Can I sassume that, since the Buddha dissuaded his followers, disciples and Monks & Nuns from attempting to decipher the Four Imponderables, he was in fact here not denying the existence of heaven of hell, but merely expanding his explanation....? if so....How so?
-bf
Just as some here have spoken of "hell" being a reference to how their next life might be. Hell could be something like being born into a life which contained even more suffering than their previous life. Being born in the womb could be a life akin to their previous life. Heaven could be reborn in a life in which their previous good karma had significant effect.
There are references to "heavens" and "hells" throughout Buddha's teachings - but, I believe, the ultimate achievement is awakening.
But then... I could be wrong.
-bf
Here's what I found on the four imponderables:
Speculation is one thing, seeing/realizing them is another. Speculation on these matters is highly inadvisable as the answers are not ascertainable by speculation. However, the buddha did go through all these issues in the brahmajala sutta. Here is a pertinent excerpt:
Does this help, or is your question still unresolved? The buddha didn't really deny the existence of heaven or hell, though he did deny wrong notions and speculations about these issues. It is said that he had supramundane knowledge of all the planes of existence (as noted in the above quote) and had perfect knowledge of dependent co-arising and what actions cause a heavenly rebirth vs. a hellish rebirth. I imagine if you did a web-search on the 31 planes of existence you might get some more on this.
_/\_
metta
Sorry.
Very helpful, BF and N1N2....Thank you both.
I've got my poor little head round it now.
As far as one can, that is :wtf:
http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html
Here is a link to the Google search I did:
http://www.google.com/search?hl=en&q=31+planes+of+existence+buddhism
_/\_
metta
As for the planes of existence, I'm passing right over them and keeping in mind that as far as I know my panic attacks may very well be my own hell realm, as well as the other suffering I've endured at the hands of others. But I'm still here. I made it through. And some of it was painful beyond description. But I made it through and I will again and I'll use the suffering to develop compassion and empathy and I'll find comfort in knowing that when I'm suffering I'm also burning off the results of bad karma.
I don't find the law of karma to be senseless, but just the opposite. I'm beginning to view it as the highest form of wise love, with absolute impartiality, no loopholes, completely fair and just for all living beings. I can live with that. In fact, I really love it. It seems there really is no chaos.
Now all I really care about is developing and pouring out as much love, compassion and empathy as I can. I know I've held back many times because of fear for myself and my lack of charity and those times are the only times I truly, truly regret. I don't mean charity in the Christian sense. I mean it in the sense that I know when I felt I couldn't afford to reach out emotionally and because of that I was uncharitable and withholding. I never want to be that way again. I want to be wisely magnanimous at all times, regardless of how deluded I may be to how much I can afford to give. If I have Buddhanature then I have everything to give. I will never be miserly again.
I love this chapter the best so far. It's more weighty than the others and holds so much that I need to remember. It's words are very meaningful to me in a profound sense. I really like this, BF. Having a child was a really good thing for you, wasn't it? It must have added good weight to your life.
Thanks again, BTW.
Brigid
When I did that, for the first time, years ago, it was after having heard references to it in sermons and read them in books. What I noticed was that the 'comforters' speak for the worldly: look at their advice and then ask yourself, "Is that how I want to behave towards those who are in trouble?"
The lack of a life's luster when pursuing worldly things.
Loving your enemy.
Doing unto other as you would have them do unto you.
Doing great things, but if you don't have love...
Job is a wonderful example in someone sticking to their faith or belief. Job could be a great example of Buddha's teachings. It could be a wonderful assocation just with this thread and the discussion of these verses.
In the end, when Job's fruit ripened he realized more family and more wealth than he had previously known.
-bf
I could go on, but I don't want to derail this thread too much.
_/\_
metta
An interesting one! An unwounded hand can carry poison safely because there is no 'portal' for the poison to enter. The analogy is attractive - but is it true?
To the pure, Paul says, all things are pure (Titus) but I fear that it is only true as a mystical statement and one which requires the actual existence of perfect purity. It is also a trap into which many a guru has fallen. Paul knew it: he warned the Corinthians against it. Osho fell into the trap, and many more.
In fact, to those who think themselves pure, all things are slightly or very dirty!
But exposure would have to be repetitive, fairly constant and prolonged...the odd ocasional exposure, and the washing of hands, immediately afterwards, will do enough to prevent harm....
This is all metaphoric...I see your argument, Simon, but I can also see a different perception....
The monk incarcerated, misused and abused by the chinese for 14 solid years, was still compassioante and caring towards his malefactors....
or am I missing something somewhere?
With Osho, and with others, do you think it's the desire for absolute power? Absolute adoration? Becoming used to more and more adoration - and people giving you power over them which causes the problem?
Ultimate compassion and cessation of desire is probably one of the few ways to combat these pitfalls that people fall into.
-bf
Isn't it late in your neck of the woods?
-bf
Good point, Simon. I think that last line is the key. I think a large problem here is the 'thinking themselves pure' thing. This sort of thinking itself could be considered a wound big enough for the poison to gain entry. In fact, as thinking is considered a conditioned dhamma, and is also quite unreliable, it could be said that believing such thoughts constitutes ignorance or delusion (one of the poisons). However, if one has a direct perception of their non-attachment to such things and does or accepts them with a decided indifferance, as opposed to merely thinking they are spiritual enough to not be attached, then it is possible that there will be no poisonous effects whatsoever. However, this is a very advanced state, so I am just speculating.
I think a practical advise we can find in the line,
is to actually achieve purity of mind so that the three poisons (craving, hatred & delusion) can no longer influence our actions. This purity of mind can be achieved through meditation practices that cultivate a state of bare attention. This state is similar that of a mirror. When the object is there, it's there but when it leaves, there is no trace. Normally, these poisons are a cause for becoming, or rebirth into samsara. However, in this state of mind these poisons are simply witnessed (or held) by our awareness in a fully conscious manner. In this way, the poisons cannot find entry and the karma is expired.
Still, this is just one manner of reflecting on this verse. I'm sure there are other ways of contemplating this line that will enhance our practice.
_/\_
metta
http://www.ashidakim.com/zenkoans/14muddyroad.html
_/\_
I am sure that you are right: it is about power! Indeed, the same process of ego-satisfaction can be seen among those who achieve secular power: many of them start out with the best intentions but, once in power, they appear to behave as if anything is now permitted. And the same obrtains when an Osho or a Jim Jones or, even, a Billy Graham finds that their message has brought wealth and power within the grasp.
Some of us remember, with thanksgiving, that there have been exception:
Dom Helder Camara:
It is refreshing to hear, someone of the clergy, still refer to themselves as a sinner and not act like a minor deity.
Thanks for that, Simon.
-bf