Reply To: Instructions to Rahula – Ambalaṭṭhikarāhulovāda Sutta

#15815
sybe07
Spectator

What i am trying to say is that, i belief there are two sides to the instructions of the Buddha to Rahula:

  1. I can see for myself that impulsive behaviour, based on gati, re-activity, does often (if not always) lead to suffering for oneself and others. It leads to all kind of problems. It is also wise to become more thoughtful about the relation between our own intentions, words and deeds and their results. It is good to be aware of the effects of our own deeds. It is good to be oriented upon ones own welbeing and that of others.
  2. Being oriented this way at the same time is a kind of burden. Becoming so concerned with not creating suffering to oneself and others, that itself is a kind of suffering, a burden.

For me it worked out this way that i have become more aware of the effects of my own intentions, words and deeds, and i have become more interested in others welbeing too. My orientation has shifted more to the welbeing of others. I think you can say, otappa has increased too. I think knowledge about kamma has also increased by the instructions taught by the Buddha to Rahula and which i practice.

So i think it has many positive fruits, but at the same time, i feel, being authentic is even more important. If one is authentic there is no way one will do consciously or impulsively any wrong. Any impulsive behaviour is not authentic, it is a re-action mode. For me, this lesson is even more important then the instruction to Rahula, although i really belief those are of great fruit.

This lesson about authenticity is not literally in the Sutta-pitaka but it can be derived from it when one realises that anusaya’s, asava’s, gati’s, are mentioned in the sutta’s because they also relate to a certain kind of behaviour which is of a re-active kind, a habitual kind of behaviour, driven by the force a habit and therefor not realy authentic. In the end, i belief, that is what we have to strive for. That will be the result of buddha-dhamma.
The purity of the arahant and Buddha is at the same time their authenticity and their authenticity is their purity.

Siebe