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The framework to guard your senses is outlined in the Cha Chakka SuttaCha Chakka Sutta though there are more comprehensive dispositions also in other Suttas which covers other aspects also e.g. Satipatthana Sutta Dhammanupassana section.

Nimitta and AnuvyañjanaNimitta and Anuvyañjana by Piya Tan

The framework to guard your senses is outlined in the Cha Chakka Sutta though there are more comprehensive dispositions also in other Suttas which covers other aspects also e.g. Satipatthana Sutta Dhammanupassana section.

Nimitta and Anuvyañjana by Piya Tan

The framework to guard your senses is outlined in the Cha Chakka Sutta though there are more comprehensive dispositions also in other Suttas which covers other aspects also e.g. Satipatthana Sutta Dhammanupassana section.

Nimitta and Anuvyañjana by Piya Tan

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Bhikshus, that one could make an end of suffering here and now, without abandoning lust for pleasurable feelings, without removing aversion towards painful feelings, without uprooting ignorance towards feelings that are neither pleasant nor painful this is impossibleIMPOSSIBLE.

Bhikshus, that one could make an end of suffering here and now, having abandoned lust for pleasurable feelings, having removed aversion towards painful feelings, having uprooted ignorance towards feelings that are neither pleasant nor painful this is possiblePOSSIBLE.

Bhikshus, that one could make an end of suffering here and now, without abandoning lust for pleasurable feelings, without removing aversion towards painful feelings, without uprooting ignorance towards feelings that are neither pleasant nor painful this is impossible.

Bhikshus, that one could make an end of suffering here and now, having abandoned lust for pleasurable feelings, having removed aversion towards painful feelings, having uprooted ignorance towards feelings that are neither pleasant nor painful this is possible.

Bhikshus, that one could make an end of suffering here and now, without abandoning lust for pleasurable feelings, without removing aversion towards painful feelings, without uprooting ignorance towards feelings that are neither pleasant nor painful this is IMPOSSIBLE.

Bhikshus, that one could make an end of suffering here and now, having abandoned lust for pleasurable feelings, having removed aversion towards painful feelings, having uprooted ignorance towards feelings that are neither pleasant nor painful this is POSSIBLE.

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Also in many other suttas the following passage appears. The implication is do not crave and grasp the sensory experience.

Here, bhikshus, when a monk sees a form with the eye, he grasps neither its sign nor its detail.

So long he dwells unrestrained in that eye-faculty, evil, unwholesome states of covetousness and displeasure might overwhelm him, to that extent, he therefore keeps himself restrained.

He practises the restraint of it. He guards the restraint of the eye-faculty, he commits himself to the restraint of the eye-faculty.

...

Nimitta and Anuvyañjana by Piya Tan

Also in many other suttas the following passage appears. The implication is do not crave and grasp the sensory experience.

Here, bhikshus, when a monk sees a form with the eye, he grasps neither its sign nor its detail.

So long he dwells unrestrained in that eye-faculty, evil, unwholesome states of covetousness and displeasure might overwhelm him, to that extent, he therefore keeps himself restrained.

He practises the restraint of it. He guards the restraint of the eye-faculty, he commits himself to the restraint of the eye-faculty.

...

Nimitta and Anuvyañjana by Piya Tan

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