#shariputra

“My Lord, I have practiced to be more like fire. Fire burns everything, the pure as well as the impure, the beautiful as well as the distasteful, without grasping or aversion. If you throw flowers or silk into it, it burns. If you throw old cloth and other foul-smelling things into it, the fire will accept and burn everything. It does not discriminate. Why? Because fire can receive, consume, and burn everything offered to it. I have tried to practice like fire. I am able to burn the things that are negative in order to transform them.” ... To suppress our pain is not the teaching of inclusiveness. We have to receive it, embrace it, and transform it. The only way to do this is to make our heart big. We look deeply in order to understand and forgive. Otherwise we will be caught in anger and hatred, and think that we will feel better only after we punish the other person. Revenge is an unwholesome nutriment. The intention to help others is a wholesome nutriment. 

ok i have to response to this one in public because im p sure other ppl are rly confused

captainplanetoid said that i was a danny devito looking midget or something like that

so i photoshop danny devito face onto one my selca just for him

and now whenever he (jokingly) ask for nudes

'khor lo'i rtzod pa zhi byed - pacifying disputes by the mark of wheels [one of the 17 grounds of vinaya, one of the three bases of countermeasures for dispute/schism in the circle of the sangha, as when the supreme pair [Shariputra and Maudgalyana] were reconciled, by the good mark of wheels, one of the thirty two major marks of the Buddha, gurus sent off and received etc. have hands and feet marked with wheels.] [IW]

mchog zung - the Suprme pair [two main disciples of buddha shariputra and maudgaly yana) [IW]

mchog zung gnyis - the Suprme Pair [two main disciples of buddha shariputra and maudgaly yana) shes rab kyi mchog sh' ri'i bu dang, rdzu 'phrul gyi mchog mo'u 'gal gyi bu ste gnyis [IW]

nyan thos mchog gnyis - Two supreme shravakas. Shariputra and Maudgalaputra. Two close disciples of Buddha Shakyamuni [RY]

nye rgyal - upatishya, 'phags pa Shariputra [IW]

ba lang bdag - Gavampati, important monk follower of the Buddha; Gabamyati, took ordination from the Buddha and was a disciple of Shariputra [RY]

ba lang bdag - Gabamyati [took ordination from the buddha and was a disciple of Shariputra] [IW]

'bum - 1) 100,000; 2) The Prajnaparamita Sutra in 8,000 Lines, [by the Buddha on the Vulture Peak, in the city of Rajagriha etc. to the sangha of bodhisattvas the profound dharmas of emptiness taught in answer to questions of Shariputra, Subhuti, brgya byin and so forth,] The extensive Prajnaparamita in a hundred thousand verses [IW]

zung mchog - 1) supreme/ model pair; 2) Shariputra and Mau gal gyi bu, Buddha's chief disciples [IW]

zung mchog - 1) supreme/ model pair; 2) Shariputra and Mau gal gyi bu, buddhas chief disciples) [IW]

shA ri bu - Syn {shA ra dwa ti'i bu} Shariputra, one of the two foremost disciples of Buddha [RY]

sha ri'i bu - Shariputra. One of the Buddha's two chief disciples, said to excel in wisdom [RY]

Right view is normally explained in terms of the four noble truths. In this discourse, Ven. Sariputta expands the discussion in several directions.

He begins by focusing on two concepts that underlie the structure of the four noble truths: the dichotomy of skillful and unskillful action, and the concept of nutriment.

Focusing on the dichotomy of skillful and unskillful action draws attention to a general principle of cause and effect — the fact that actions give results — and to the particular role of action in determining one's experience of pleasure and pain: Unskillful actions lead to pain, skillful actions to pleasure. The search for the root of skillful and unskillful actions leads ultimately to the mind, because the presence or lack of skill in any action is determined by the mental state motivating it. Thus the issue of skillful and unskillful action provides in a nutshell some of the basic principles of the four noble truths in terms of causality, wise and unwise uses of causality, and the dominant role of the mind in the causal chain leading to happiness or pain.

The image of "root" carries further implications. Because the function of roots is to draw nourishment from the soil, the natural question is: Where do the roots of skillful and unskillful behavior draw their nourishment? This is why the next topic in the sutta is nutriment, which is of two sorts, physical and mental. And implicit in the idea of nutriment is the possibility for a strategy to use nutriment skillfully: If the mental state being nourished is unskillful, it can be overcome by depriving it of nutriment; if it's skillful, it can be fostered by feeding it more (see, for example, SN 46.51). This points to the possibility of training the mind through a strategy of selective feeding and starving, while the analysis of mental nutriment shows precisely which events are most basic in the mental food chain: contact, intellectual intention, and consciousness.

Ven. Sariputta combines the issues of skillfulness and nutriment by approaching the topic of nutriment with a fourfold framework: nutriment, its origination (nutriment, in turn, has its own food), its cessation (the possibility of starving it of that food), and the path of practice leading to its cessation (the way to starve it). This line of thinking leads naturally to the next topic, in which this same framework is applied to the focal issue of the Buddha's teaching — suffering and stress — yielding the four noble truths. In this way, Ven. Sariputta shows how the four noble truths derive from the two topics of skillful/unskillful and nutriment.