MN 58 Abhayarajakumara Sutta - To Prince Abhaya

"In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings." - an abstract from MN 58 Abhayarajakumara Sutta - To Prince Abhaya

In this Sutta, it is interesting that the Tathagata laid down how should the right speech be.
The right speech should not just be factual, but also be beneficial and endearing. It is non-disputable. It shows that Tathagata encourages or requires his disciples to question. Its nothing new throughout the Tipitaka.

This sutta points out that speech have to be beneficial as well. Thus I believe in saying things not what I want to say but what has to be said or at least what the hearer wish to listen. If not, any words are just useless chatters.

At the end of the sutta, Prince Abhaya asked whether Buddha has thought of what the questions that would be asked before being asked and prepared the answer. Buddha replied by examples of how Prince Abhaya knows his chariot parts. Knowledge that has been well learnt, when challenged, could be answered from the spot.

What I have learnt is the spirit of asking question, answering questions and how important it is to have a composed mind in answer questions. Just like how the lake will reflect our image when it is still and calm.

是箭错了还是弓箭手错了？

是箭错了还是弓箭手错了？

如果是箭错了，那是箭不知弓箭手的目标，
还是箭遗忘了他是箭。
忘了目标还好，能重射。
忘了是箭，在射也没用。

如果是弓箭手错了，还有谁能纠正呢？
有可能是目标错了吗？
那如何发才对才圆满？

那也有可能箭没错，弓箭手没错。
风太大，烟雾太多，未知变数太多了吧。

既然箭已发，请给指引。
不管几时到目标，我都誓愿到。

DHP III Cittavagga

Quivering, wavering,
hard to guard,
to hold in check:
 the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
 to escape Mara's sway.

Hard to hold down,
 nimble,
alighting wherever it likes:
 the mind.
Its taming is good.
The mind well-tamed
 brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
 the mind.
The wise should guard it.
The mind protected
 brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
 the mind.
Those who restrain it:
 from Mara's bonds

My comments:

The mind so hard to control, like a never-ending train or the flowing rivers,the mind has no start and no ends.
The mind so hard to control and tame not b'cos its nature is so but we are too used to unrestrained control.
Just like a mud that needs crafting to be a pot.

A well restrained mind or a well trained mind is the mind of a sage, perfect like the cuts of diamond.
A well restrained mind does not mean controlling of feelings suppressed of emotions.
Its to guard the sense doors and leave no gaps for defilements.
Seeing things as it is and grows no attachments to any phenomena.
And eventually not even to be attached to the way to guard your mind.

Just observe as it comes and as it goes.

大与小

最近下载了一些南传三藏经典，温故了一些以前所讨论过的和一些好有用的思想。
结下来有机会会写下一些看法。
现在先说我对大乘与小乘的看法。

应为大小的字眼，引发了很多的辩论与烦恼。
烦恼应为有了分别。分别因人与人之间需要的名和身份。
那用世间的名来讨论佛法会圆满吗？

什么是小，什么又是大呢？
小因为人家的分别而小，仍然能大。
虽用不同的方法了解佛法，但能更透彻更明了。

大因为人家的分别而大，仍然是小。
小的看法，狭窄的量，懒散的态度。
不碰经典却要开悟，有如不上学考博士。

积极的面对变化

虽然万法躲不过变化，应接受变化，利用变化，充实未来。
小孩咕咕落地，父母要接受新的责任。
因为体形一天一天的成长，小孩接受了较硬的食物，放弃了粥。
因为了解世界的辽阔，努力的学习行走，放弃了爬行。
因为身心的变化，青年开始打扮。

变化是自然的，也是美丽的。
有了变化，未来是无常。
那未来是能努力创造的。
过去能给予未来影响，
但不能控制未来。

所以 。 。 。

过去≠未来

那就积极的面对吧！

利己利他利所有

人与人一起的相处与活动真的能学到不少！

一些只喜欢默默耕耘，一些打个喷嚏要所有人知。
甚至发心都有层次。

愿意来佛堂，未必要参与。
愿意参与的，未必要承担。
愿意承担的，未必会经常。
愿意经常的，又未必什么都愿意。

付出虽无法衡量，但态度却是做与不做的差别。
态度我觉得又在于起心动念。
起心动念又在于目的。
那一切就可以归咎于佛法与三宝在那人心中的地位。
是生活的规范，生命的投入，还是联谊消遣。

人生在于一口气的时间，事事也都在刹那间生灭无常。
那世间中还有能比佛法来得可靠，值得归依呢？