SADDHAMMA -It may lead to pedantry. Saddhamma teaches that what is needed is Pradnya.
Saddhamma makes learning open to all.
SADDHAMMA - It makes learning open to all.
- Saddhamma teaches that learning is not enough. It may lead to pedantry.
- Saddhamma teaches that what is needed is Pradnya.
- Saddhamma teaches that Pradnya is not enough. It must be accompanied by Sila.
- Saddhamma teaches that besides Pradnya and Sila. What is necessary is Karuna.
- Saddhamma teaches that more than Karuna why is necessary is Maitri.
- Saddhamma must break down barriers between man and man.
- Saddhamma must teach that worth and not birth is the measure of man.
- Saddhamma must promote equality between and man.
- Saddhamma must promote Pradnya, Maitri and pull down all social barriers.
- Saddhamma means cleanse mind impurities and make the world a kingdom of Righteousness.
The mind is the origin of all this is, the mind is the master, the mind is the cause.
If in the midst of the mind there are evil thoughts, then the words are evil, the deeds are evil, and the sorrow which results from son follows that man.
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Saddhamma Defination & Function
The mind is the origin of all that is, it is the mind that commands, it is the mind that contrives.
If in the mind there are good thoughts, then the words are good and the deeds good, and the happiness which results from such conduct follows that man, as the shadow accompanies the substance.
Most religions speak of three kingdoms. One is called kingdom of heaven.
Most religions speak of three kingdoms. One is called kingdom of heaven.
The second is called the kingdom of earth and the third is called the kingdom of hell.
The kingdom of heaven is said to be ruled by God.
The kingdom of heaven is said to be ruled by God.
The kingdom of hell is described to be a place where the supremacy of the Evil One is undisputed.
The kingdom of earth is a disputed field.
It is not under the dominance of the Evil One. At the same time God's sovereignty does not extend to it. It is hoped that one day it will.
Their aim in the life should be to reach some imaginary heaven.
Their aim in the life should be to reach some imaginary heaven.
The kingdom of righteousness lies on earth and is to be reached by man by righteous conduct.
To remove their misery each one must learn to be righteous in his conduct in relation to others and thereby make the earth the kingdom of righteousness.
Man's misery is the result of man's inequity to man. Only righteousness can remove this inequity and the resultant misery.
The religion must not only preach but must inculcate upon the mind of man the supreme necessity for being righteous in his conduct.
Man's misery is the result of man's inequity to man. Only righteousness can remove this inequity and the resultant misery.
The religion must not only preach but must inculcate upon the mind of man the supreme necessity for being righteous in his conduct.
For the purpose of inculcating righteousness religion, genesis, " had certain other functions to undertake.
Religion must teach man to know what is right and to follow what is right.
Religion must teach man to know what is right and to follow what is right.
Religion must teach man to know what is wrong and not to follow what is wrong.
The first is training of man's instincts and dispositions as distinguished from offering prayers or performing observances or doing sacrifices. Of a purge for former misdeeds, what is the use of not committing fresh misdeeds, if there is no training of the mind to turn bad disposition into good disposition.
A good disposition is the only permanent foundation of and guarantee of permanent goodness.
The first is training of man's instincts and dispositions as distinguished from offering prayers or performing observances or doing sacrifices. Of a purge for former misdeeds, what is the use of not committing fresh misdeeds, if there is no training of the mind to turn bad disposition into good disposition.
A good disposition is the only permanent foundation of and guarantee of permanent goodness.
He have great importance is courage to stand by what is right even if one is alone.
You are to expunge by resolving that, though others may be harmful, you will be harmless.
You are to expunge by resolving that, though others may be harmful, you will be harmless.
That though others may kill, you will never kill. That though others may steal, you will not.
That though others may not lead the higher life, you will. That though others may lie, traduce, denounce, or prattle, you will not.
That though others may not lead the higher life, you will. That though others may lie, traduce, denounce, or prattle, you will not.
That though others may be covetous, you will covet not. That though others may be malignant, you will not be malignant.
That though others may be possessed by sloth and torpor, you will free yourself therefrom.
That though others may be possessed by sloth and torpor, you will free yourself therefrom.
That though others may be puffed up, you will be humble minded.
That though others may be perplexed by doubts, you will be free from them.
That though others may be harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, association with bad friends, slackness, unbelief, shamelessness, unscrupulousness, lack of instructions, inertness, bewilderment, and unwisdom, you will be the reverse of all these things.
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That though others may be harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, association with bad friends, slackness, unbelief, shamelessness, unscrupulousness, lack of instructions, inertness, bewilderment, and unwisdom, you will be the reverse of all these things.
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Dhamma Is Saddhamma Theory When
He who should say that a Samana or a Brahmin should not communicate his knowledge and learning to women and Shudras.
Just so, he who should say thus, would be putting obstacles in the way of others and would be out of sympathy for their welfare.
If any man, whether he be learned or not, considers himself so great as to despise other men he is like a blind man holding a candle - blind himself, he illumines others. A man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities ?
Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: " This is the meaning of that saying! Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.
We have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature.
If any man, whether he be learned or not, considers himself so great as to despise other men he is like a blind man holding a candle - blind himself, he illumines others. A man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities ?
Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: " This is the meaning of that saying! Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.
We have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature.
To whatsoever train of thought he wishes to apply himself, to the train of thought he applies himself : to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself.
Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought.
Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought.
Also he is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in.
Also by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realizes the heart's release, the release by wisdom, and attaining it abides therein.
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Dhamma Is Saddhamma Meaning Only When
Pradnya is necessary. But Sila is more necessary. Pradnya without Sila is dangerous.
Mere Pradnya is dangerous. Pradnya is like a sword in the hand of a man. In the hand of a man with Sila it may be used for saving a man with a danger.
At another place, Buddha said, " Sila is incomparable in this world. Sila is the beginning and the refuse, Sila is the mother of all good.
At another place, Buddha said, " Sila is incomparable in this world. Sila is the beginning and the refuse, Sila is the mother of all good.
It is the foremost of all good conditions. Therefore, purify your Sila. "
The purpose of Tathagata in coming into the world is to befriend those poor and helpless and unprotected, to nourish those in bodily affliction, whether they be Samanas or men of any other religion - to help the impoverished, the orphan and the aged, and to persuade others so to do. "
Just as the earth does not feel hurt and does not resent, just as the air dies not lend to any action against it, just as the Ganges water goes on flowing without being disturbed by the fire so also you must bear all insults and injustices inflicted on you and continue to bear Maitri towards your offenders.
Maitri must flow and flow for ever. Let it be your scared obligation to keep your mind as firm as the earth, as clean as the air and as deep as the Ganges.
The purpose of Tathagata in coming into the world is to befriend those poor and helpless and unprotected, to nourish those in bodily affliction, whether they be Samanas or men of any other religion - to help the impoverished, the orphan and the aged, and to persuade others so to do. "
Just as the earth does not feel hurt and does not resent, just as the air dies not lend to any action against it, just as the Ganges water goes on flowing without being disturbed by the fire so also you must bear all insults and injustices inflicted on you and continue to bear Maitri towards your offenders.
Maitri must flow and flow for ever. Let it be your scared obligation to keep your mind as firm as the earth, as clean as the air and as deep as the Ganges.
If you do so your Maitri will not be easily disturbed, by an act however unpleasant. For all who do injury will soon be tired out.
Let the ambit of your Maitri be as boundless as the world and let your thought be vast and beyond measure in which no hatred is thought of.
Let the ambit of your Maitri be as boundless as the world and let your thought be vast and beyond measure in which no hatred is thought of.
According to my DHAMMA, it is not enough to practise Karuna. It is necessary to practise Maitri.
O Monks, has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of heart, absorbs them all, it glows, it shines, it blazes forth.
O Monks, has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of heart, absorbs them all, it glows, it shines, it blazes forth.
And in the same way, as the light of all the stars has not a sixteenth part of the value of the moonlight, but the moonlight absorbs it and glows and shines and blazes forth, in the same way, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness.
Loving kindness, which is freedom of heart, absorbs them, it glows, it shines, it blazes forth.
And in the same way, as at the end of the rainy season, the sun, rising into the clear and cloudless sky, banishes all the dark spaces and glows and shines and blazes forth, and in the same way again, as at night's end the morning star glows and shines and blazes forth, so, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness.
And in the same way, as at the end of the rainy season, the sun, rising into the clear and cloudless sky, banishes all the dark spaces and glows and shines and blazes forth, and in the same way again, as at night's end the morning star glows and shines and blazes forth, so, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness.
Loving kindness, which is freedom of heart, absorbs them, it glows, it shines, it forth.
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Dhamma To Be Saddhamma Meaning In English Must
There is no argument in the favour of caste and inequality which he didnot refute.
There were many Brahmins who challenged Buddha on his issue. But he silenced them completely.
As against pride of ancestry, the station into which a man happens to be born determines only his designation be it noble or Brahmin or middle class or peasant.
As against pride of ancestry, the station into which a man happens to be born determines only his designation be it noble or Brahmin or middle class or peasant.
Even as a fire is called after the material out of which it is kindled, and may thus be called either a wood fire, or a chip fire, or a bracken fire, or a cowdung fire, just in the same way the noble, transcendent doctrine, " I aver, is the source of the true wealth for every man, birth merely determining his designation in one of the four classes.
Lineage does not enter into a man's being either good or bad : nor do good looks or wealth.
Lineage does not enter into a man's being either good or bad : nor do good looks or wealth.
For, you will find a man of noble birth who is a murderer, a thief, a fornicator, a liar, a slanderers, a man of bitter tongue, a tattler, a covetous person, a man of rancour or of wrong views, and therefore I assert that noble birth does not make a good man. Or again you will find a man of noble birth who is innocent of all these views, and therefore, I assert that it is not lineage which makes a man bad.
The man who is irritable, rancorous, vicious, detective, perverted in views, and deceitful know ye that he is an outcast.
The man who is irritable, rancorous, vicious, detective, perverted in views, and deceitful know ye that he is an outcast.
Whosoever in this world harms living beings once - born or twice - born, in whom there is no compassion for living beings - know ye that he is an outcast.
Whosoever destroys and besieges villages and hamlets, and is known as an oppressor - know ye that he is an outcast.
Whosoever destroys and besieges villages and hamlets, and is known as an oppressor - know ye that he is an outcast.
Whether in the village or in the forest whosoever appropriates by theft what belongs to others, or what is not given - know ye that he is an outcast.
Whosoever, having really taken a debt, flees, when pressed, saying, " There is no debt to you, - know ye that he is an outcast. Whosoever, desiring some trifle, kills a man going alone on the road, and pillages him - know ye that he is an outcast.
Whosoever for his own sake, or for the sake of others, or for the sake of wealth, utters lies when asked as a witness - know ye that he is an outcast. Whosoever by force or with consent is seen transgressing with the wives of relatives or friends - know ye that he is an outcast.
Whosoever, being rich, does not support aged mother and father who have passed their youth - know ye that he is an outcast.
Whosoever, having really taken a debt, flees, when pressed, saying, " There is no debt to you, - know ye that he is an outcast. Whosoever, desiring some trifle, kills a man going alone on the road, and pillages him - know ye that he is an outcast.
Whosoever for his own sake, or for the sake of others, or for the sake of wealth, utters lies when asked as a witness - know ye that he is an outcast. Whosoever by force or with consent is seen transgressing with the wives of relatives or friends - know ye that he is an outcast.
Whosoever, being rich, does not support aged mother and father who have passed their youth - know ye that he is an outcast.
Whosoever, when questioned about what is good, counsels what is wrong and teaches in a concealing way - know ye that he is an outcast.
It is because of this doubt that religion preaches equality. For equality may help the best to survive even though the best may not be the fittest.
It is because of this doubt that religion preaches equality. For equality may help the best to survive even though the best may not be the fittest.
What society wants is the best and not the fittest. A religion which does not preach equality is not worth having.
Conclusion :-
Is not that a better religion which promotes the happiness of others simultaneously with the happiness of oneself and tolerates no oppression.
Is not that a better religion which promotes the happiness of others simultaneously with the happiness of oneself and tolerates no oppression.
The Religion of the Buddha is perfect justice springing from man's own meritorious disposition.
SADDHAMMA must promote equality between and man.