Dhammic Life

This was said by the Blessed One, said by the Arahant, so I have heard:

"Living with Brahma are those families where, in the home, mother & father are revered by the children.

Living with the first devas are those families where, in the home, mother & father are revered by the children.

Living with the first teachers are those families where, in the home, mother & father are revered by the children.

Living with those worthy of gifts are those families where, in the home, mother & father are revered by the children.

'Brahma' is a designation for mother & father. 'The first devas' is a designation for mother & father. 'The first teachers' is a designation for mother & father.'Those worthy of gifts' is a designation for mother & father. Why is that?

Mother & father do much for their children. They care for them, nourish them, introduce them to this world."

Mother & father, compassionate to their family, are called Brahma, first teachers, those worthy of gifts from their children. So the wise should pay them homage, honor with food & drink clothing & bedding anointing & bathing & washing their feet.

Performing these services to their parents, the wise are praised right here and after death rejoice in heaven.

He, having brought the Sakyans abundant rapture, the follower of the holy life left the inner chamber and, out of sympathy for his nephew, urged him on toward the Dhamma of the one with the peerless role: "When you hear from another the word, "Awakened One," or "Attaining self-awakening, he lays open the path of the Dhamma," go there & ask him yourself. Follow the holy life under that Blessed One."

Instructed by the one whose mind was set on his benefit, Such, seeing in the future the utmost purity, Nalaka, who had laid up a store of merit, awaited the Victor expectantly, guarding his senses. On hearing word of the Victor's turning of the foremost wheel, he went, he saw the bull among seers. Confident, he asked the foremost sage about the highest sagacity, now that Asita's forecast had come to pass.

[Nalaka:]Now that I know Asita's words to be true, I ask you, Gotama, you who have gone to the beyond of all things. I'm intent on the homeless life; I long for the almsround. Tell me sage, when I ask you, the utmost state of sagacity.

[The Buddha:]I'll explain to you a sagacity hard to do, hard to endure. Come now, I'll tell you. Be steadfast. Be firm. Practice even-mindedness, for in a village there's praise & abuse. Ward off any flaw in the heart. Go about calmed & not haughty. High & low things will come up like fire-flames in a forest. Women seduce a sage. May they not seduce you.Abstaining from sexual intercourse, abandoning various sensual pleasures, be unopposed, unattached, to beings moving & still. 'As I am, so are these. As are these, so am I.' Drawing the parallel to yourself, neither kill nor get others to kill. Abandoning the wants & greed where people run-of-the-mill are stuck, practice with vision, cross over this hell. Stomach not full, moderate in food, having few wants, not being greedy, always not hankering after desire: one without hankering, is one who's unbound. Having gone on his almsround, the sage should then go to the forest, standing or taking a seat at the foot of a tree. The enlightened one, intent on jhana, should find delight in the forest, should practice jhana at the foot of a tree, attaining his own satisfaction. Then, at the end of the night, he should go to the village, not delighting in an invitation or gift from the village. Having gone to the village, the sage should not carelessly go among families. Cutting off chatter, he shouldn't utter a scheming word. 'I got something, that's fine. I got nothing, that's good.' Being such with regard to both, he returns to the very same tree. Wandering with his bowl in hand — not dumb, but seemingly dumb — he shouldn't despise a piddling gift nor disparage the giver. High & low are the practices proclaimed by the contemplative. They don't go twice to the further shore. This [Unbinding] isn't sensed only once.In one who has no attachment — the monk who has cut the stream, abandoning what is & isn't a duty — no fever is found. I'll explain to you sagacity: be like a razor's edge. Pressing tongue against palate, restrain your stomach. Neither be lazy in mind, nor have many thoughts. Be committed to taintlessness, independent, having the holy life as your aim. Train in solitude & the contemplative's task, Solitude is called sagacity. Alone, you truly delight & shine in the ten directions. On hearing the fame of the enlightened — those who practice jhana, relinquishing sensual pleasures — my disciple should foster all the more conviction & conscience. Know from the rivers in clefts & in crevices: those in small channels flow noisily, the great flow silent. Whatever's not full makes noise. Whatever is full is quiet. The fool is like a half-empty pot; one who is wise, a full lake. A contemplative who speaks a great deal endowed with meaning: knowing, he teaches the Dhamma, knowing, he speaks a great deal. But he who, knowing, is restrained, knowing, doesn't speak a great deal: he is a sage worthy of sagehood; he is a sage, his sagehood attained.