Wholesome
6 PERFECTIONS
8-FOLD PATH / MIDDLE WAY / NOBLE 8-FOLD PATH
37 FACTORS OF ENLIGHTENMENT 4 Foundations of Mindfulness 15 KINDS OF CONDUCT
4 GREAT ABODES OF LIVING / 4 SUBLIMIE STATES
"Then, with his heart filledwith loving-kindness, he dwells suffusing one quarter, the second, the third,the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with loving-kindness, abundant, unbounded, without hate or ill-will. Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vasettha, by this leberation of the heart through loving-kindness, he leaves nothing untouched, nothing unaffecxted in the sensuous s phere. This Vasettha, is the way to union with Brahma. The with his heart filled with compasson, ...with sympahetic joy, with equanimity he dwells suffusing one quarter, the second, the third,the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with compassion,...with sympathetic joy,...with equaminity, abundant, unbounded, without hate or ill-will. Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vasettha, by this leberation of the heart through compassion,...through sympathetic joy,...through equanimity,, he leaves nothing untouched, nothing unaffecxted in the sensuous s phere. This Vasettha, is the way to union with Brahma." From Abhidhamma Teachings: The Illimitables 1. Compassion, 2. Appreciative joy: these are termed illimitable. The illimitable: There are four attitudes towards living beings called the illimitable (or immeasurable) because they are to be developed towards all living beings and thus have a potentially limitless range. The four illimitable states are loving-kindness, compassion, appreciative joy, and equanimity. These four are also called, “divine abodes” or sublime states. Although four illimitables are recognized as ideal attitudes towards beings, ony two-compassion and appreciative joy are included as cetasikas under the heading of the illimitable. This is because loving-kindness compassion, appreciative joy, and equanimity. These four are also called “divine abodes” or sublime states. Although four illimitables are recognized as ideal attitudes towards living beings, only two-compassion and appreciative joy-are included as cetasikas under the heading of the illimitable. This is because loving-kindness, as we have seen, is a mode of the cetasika non-hatred, and equanimity is mode of the cetasida, neutrality of mind. Non-hatred does not necessarily manifest as loving-kindness; it can appear in other modes as well. But when loving-kindness does arise in the mind, it does so as a manifestion of the cetasika non-hatred. A similar relationship holds between the cetasika neutrality of mind and the sublime state of equanimity as impartiality towards living beings. The two illimitable that appear as mental factors in their own right, not as manifestations of other mental factors, are compassion and appreciative joy. Whereas non-hatred and mental neutrality – the factors underlying loving-kindness and equanimity – are present in all beautiful cittas, these two are present only on occasions when their functions are individually exercised.
The Universal Beautiful Factors
These nineteen mental factors are termed the universal beautiful factors The Universal Beautiful Factors: The beautiful mental factors are subdivided into four groups. First come the universal beautiful factors, nineteen cetasikas that are invariably present in all beautiful consciousness. Following this come three groups of beautiful cetasikas which are variable adjuncts not necessarily contained in beautiful consciousness. 3 & 4. Shame (hiri) and fear of wrongdoing (ottappa): Shame has the characteristic of disgust at bodily and verbal misconduct, fear of wrongdoing has the characteristic of dread inregard to such misconduct. They both have the function of not doing evil, and are manifested as the shrinking away from evil. Their proximate cause is respect for self and respect for others, reapectively. These two states are called by the Buddha the guardians of the world because they protect the world from falling into widespread immorality. 5. Non-greed (alobha): Non-greed has the characteristic of the mind’s lack of desire for its object, or non-adherence to the object like a drop of water on a lotus leaf. Its function is not to lay hold, and its manifestation is detachment. It should be understood that non-greed is not the mere absence of greed, but the presence of positive virtues such as generosity and renunciation as well. 6. Non-hatred (adosa): Non-hatred has the characteristic of lack of ferocity, or of non-opposing. Its function is to remove annoyance, or to remove fever, and its manifestation is agreeableness. Non-hatred comprises such positive virtues as loving-kindness, gentleness, amity, friendliness, etc. When non-hatred appears as the sublime quality of loving-kindness it has the characteristic of romoting the welfare of living beings. Its function is to prefer their welfare. Its manifestation is the removal of ill will. Its proximate cause is seeing beings as lovable. Such loving-kindness must be distinguished from selfish affection its “near enemy.” 7. Neurtratility of mind (tatramajjhattata): The Pali term for this cetasika literally means “there in the middleness.” It is a synonym for equanimity, not as neutral feeling, but as mental attitude of balance, detachment, and impartiality. It has the characteristic of conveying consciousness and the mental factors evenly its function is to prevent deficiency and excess, or to prevent partiality. It is manifested as neutrality.. it should be seen as the state of looking on with equanimity in the citta and cetasidaas, like a charioteer who looks on with equanimity at the thoroughbreds progressing evenly along the roadway. Neutrality of mind becomes the sublime quality of equanimity towards living beings. As such it treats beings free from discrimination, without preferences and prejudices, looking upon all as equal. This equanimity should not be confused with its “near enemy”, the worldly-minded indifference due to ignorance. The next twelve universal beautiful etasikas fall into six pairs, each containing one term that extends to the “mental body” and another that extends to consciousness. In this context the mental body is the collection of associated cetasikas, called “body” in the sense of an aggregation; 8 & 9. Tranquility (passaddhi): The twofold tranquility has the characteristic of the quieting down of disturbances in the mental body and consciousness, reapectively.its function is to crush such disturbances. It is manifested as peacefulness and coolne. Its proximate cause is the mental body and consciousness, it should be regarded as opposedsuch defilements as restlessness and worry, which create distress. 10 & 11. Lightness (lahuta): The twofold lightness has the characteristic of the subsiding of heaviness in the mental body and consciousness, respectively. Its function is to crush heaviness. It is manifested as non-sluggishness. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as sloth and torpor, which create heaviness. 12 & 13. Malleability (muduta): The twofold malleability has the characteristic of the subsiding of rigidity in the mental body and consciousness, respectively. Its function is to crush rigidity. It is manifested as non-resistance, and its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as wrong views and conceit, which create rigidity. 14 & 15. Wieldiness (kammannata): The twofold wieldiness has the characteristic of the subsiding of unwieldiness in the mental body and consciousness, respectively. Its function is to crush unwieldiness. It is manifested as success of the mental body and consciousness It should be regarded as opposed to the remaining hindrances, which create unwieldiness of the mental body and consciousness. 16 & 17. Proficiency (pagunnata): The twofold proficiency has the characteristic of healthiness of the mental body and consciousness, respectively. Its function is to crush unhealthiness of the mental body and consciousness. It is manifested as absence of disability. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to lack of faith, etc., which cause unhealthiness of the mental body and consciousness. 18 & 19. Rectitude: Rectitude is straightness. The two-fold rectitude has the characteristic of uprightness of mental body and consciousness, respectively. Its function is to crush tortuousness of the the mental body and consciousness, and its manifestation is non-croodedness. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to hypocrisy and fraudulene, etc., which create crookedness in the mental body and consciousness. Non-Delusion The wisdom faculty: Wisdom, or knowing things as they really are. It is here called a faculty because it exercises predominance in comprehending things as they really are. In the abhidhamma, the three terms – wisdom, knowledge, and non-delusion – are used synonymously. Wisdom has the characteristic of penetrating things according to their intrinsic nature. Its function is to illuminate the objective field like a lamp. It is manifested as non-bewilderment. Its proximate cause is wise attention.
Wholesome By morality they attain good birth,
Put away anger, abandon pride, Hatreds never cease through hatred in this world; Conquer anger by love, Don't speak harshly to anyone; If you can keep yourself calm and quiet, For one who is in the habit of constantly honoring and respecting the elders, If no wound there be in one’s hand, He who is perfect in virtue, and insight, The scent of flowers cannot go against the wind, He who holds back arisen anger “He abused me, he beat me, he defeated me, he robbed me,” One should not pry into the faults of others, The bhikkhu who is calm in body, calm in speech, calm in mind, Whosoever is energetic, mindful, pure in conduct, discriminating, He whose senses are subdued, All tremble at the rod (punishment), The sources for the above material:
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