Dear Members,
I get this article from my dear friend Dr.Han Tun...please let me share with you all.
AN 3.115. Dullabhasutta.m
AN 3.114. (2) Rare
(translated by Bhikkhu Bodhi)
115. "Ti.n.na.m, bhikkhave, paatubhaavo dullabho lokasmi.m. Katamesa.m ti.n.na.m?
"Bhikkhus, the manifestation of three [persons] is rare in the world. What Three?
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(1) Tathaagatassa, bhikkhave, arahato sammaasambuddhassa paatubhaavo dullabho lokasmi.m,
(1) The manifestation of a Tathaagata, an Arahant, a Perfectly Enlightened One is rare in the world.
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(2) tathaagatappaveditassa dhammavinayassa desetaa puggalo dullabho lokasmi.m,
(2) A person who teaches the Dhamma and discipline proclaimed by the Tathaagata is rare in the world.
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(3) kata~n~nuu katavedii puggalo dullabho lokasmi.m.
(3) A grateful and thankful person is rare in the world.
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Imesa.m kho, bhikkhave, ti.n.na.m paatubhaavo dullabho lokasmi"nti.
The manifestation of these three [persons] is rare in the world."
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Love Buddha's dhamma,
yawares/sirikanya
Pali: Rare/Indriya-samvara & Nívarana
Re: Pali: Rare/Indriya-samvara & Nívarana
Dear Members,
This Uposatha Day..I would like to share this amazing dhamma with you all
Sense Restraint Stops the Hindrances
[Presented by Dr.Tep Sastri @ SD/JTN]
It is useful for earnest Dhamma practitioners to know that sense-restraint
(Indriya-samvara) can stop the five hindrances (Nívarana).
"The hindrances do not come from outside the mind but from within. They appear
through the activation of certain tendencies constantly lying dormant in the
deep recesses of the mental continuum, awaiting the opportunity to surface.
Generally what sparks the hindrances into activity is the input afforded by
sense experience. The physical organism is equipped with five sense faculties
each receptive to its own specific kind of data — the eye to forms, the ear to
sounds, the nose to smells, the tongue to tastes, the body to tangibles. Sense
objects continuously impinge on the senses, which relay the information they
receive to the mind, where it is processed, evaluated, and accorded an
appropriate response. But the mind can deal with the impressions it receives in
different ways, governed in the first place by the manner in which it attends to
them. When the mind adverts to the incoming data carelessly, with unwise
consideration (ayoniso manasikara), the sense objects tend to stir up
unwholesome states. They do this either directly, through their immediate
impact, or else indirectly by depositing memory traces which later may swell up
as the objects of defiled thoughts, images, and fantasies.
"As a general rule the defilement that is activated corresponds to the object:
attractive objects provoke desire, disagreeable objects provoke ill will, and
indeterminate objects provoke the defilements connected with delusion.
"Since an uncontrolled response to the sensory input stimulates the latent
defilements, what is evidently needed to prevent them from arising is control
over the senses. Thus the Buddha teaches, as the discipline for keeping the
hindrances in check, an exercise called the restraint of the sense faculties
(indriya-samvara)." [Bhikkhu Bodhi in The Noble Eightfold Path: The Way to the
End of Suffering.]
http://www.accesstoinsight.org/lib/auth ... d.html#ch1
*********
Love Buddha's dhamma
yawares/tidathep
This Uposatha Day..I would like to share this amazing dhamma with you all
Sense Restraint Stops the Hindrances [Presented by Dr.Tep Sastri @ SD/JTN]
It is useful for earnest Dhamma practitioners to know that sense-restraint
(Indriya-samvara) can stop the five hindrances (Nívarana).
"The hindrances do not come from outside the mind but from within. They appear
through the activation of certain tendencies constantly lying dormant in the
deep recesses of the mental continuum, awaiting the opportunity to surface.
Generally what sparks the hindrances into activity is the input afforded by
sense experience. The physical organism is equipped with five sense faculties
each receptive to its own specific kind of data — the eye to forms, the ear to
sounds, the nose to smells, the tongue to tastes, the body to tangibles. Sense
objects continuously impinge on the senses, which relay the information they
receive to the mind, where it is processed, evaluated, and accorded an
appropriate response. But the mind can deal with the impressions it receives in
different ways, governed in the first place by the manner in which it attends to
them. When the mind adverts to the incoming data carelessly, with unwise
consideration (ayoniso manasikara), the sense objects tend to stir up
unwholesome states. They do this either directly, through their immediate
impact, or else indirectly by depositing memory traces which later may swell up
as the objects of defiled thoughts, images, and fantasies.
"As a general rule the defilement that is activated corresponds to the object:
attractive objects provoke desire, disagreeable objects provoke ill will, and
indeterminate objects provoke the defilements connected with delusion.
"Since an uncontrolled response to the sensory input stimulates the latent
defilements, what is evidently needed to prevent them from arising is control
over the senses. Thus the Buddha teaches, as the discipline for keeping the
hindrances in check, an exercise called the restraint of the sense faculties
(indriya-samvara)." [Bhikkhu Bodhi in The Noble Eightfold Path: The Way to the
End of Suffering.]
http://www.accesstoinsight.org/lib/auth ... d.html#ch1
*********
Love Buddha's dhamma
yawares/tidathep
Re: Pali: Rare/Indriya-samvara & Nívarana
Thanks 
“As the lamp consumes oil, the path realises Nibbana”