The Nature of Wives in Buddhist Teachings The Buddha’s First Teaching หน้า 158
หน้าที่ 158 / 263

สรุปเนื้อหา

This text discusses different types of wives in Buddhist teachings, illustrating how their characteristics influence their karmic outcomes. It differentiates between negative types, like a wife who is treated as an enemy or a robber, and positive types, such as a loving mother or friend. The text highlights Sujāta's conversion to Buddhism after she sought refuge in the Triple Gem, marking her journey towards Right Speech and righteousness. By overcoming False Speech, individuals can reach higher spiritual stages, with examples of disciples who achieved this in Sāvathī. The teachings emphasize the importance of right conduct and its consequences in this life and beyond, with the ultimate goal of transcending negative karmic cycles and attaining liberation.

หัวข้อประเด็น

-Types of Wives in Buddhism
-Impact of Karma on Wives
-Buddhist Teachings on Right Speech
-Sujāta's Transformation
-Overcoming False Speech
-Path to Buddhist Sainthood

ข้อความต้นฉบับในหน้า

7. A wife like an slave: A wife who allows herself to be abused, slapped or beaten by her husband without becoming angry or vengeful and without blaming her husband, who is contented to be completely dominated by her husband — a wife with such characteristics is a wife like a slave. The first three categories of wife, a wife like an enemy, a wife like a robber and a wife like a boss will pass away into hell at the end of their lives as a result of the bad karma they have accumulated for themselves. The remaining four types of wife, i.e. a wife like a mother, a wife like a little sister, a wife like a friend and a wife like a slave will pass away into heaven at the end of their lives as a result of the good karma they have accumulated for themselves. Having heard the teaching of the Buddha, Sujāta bowed at the feet of the Buddha and asked to take refuge in the Triple Gem for the rest of her life. From that time onwards, having become a Buddhist laywoman, she gave up all her False Speech and established herself in Right Speech at the mundane level. Those who have reached the stages of Buddhist sainthood such as that of the ‘stream-entwiner’ have transcended the mental formations that produce False Speech. Overcoming False Speech in this way is called Transcendental Right Speech [lokuttarasammāvacā] by Transcendental Abstinence [samuccheda-virati]. They have absolutely uprooted False Speech from the mind, never to let it return, in a way illustrated by some disciples of the Lord Buddha who lived in Sāvathī¹. 1. DhA. Appamādavagga, 4
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