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**sbrthrds** · 04-27-2012, 08:02 AM

Buddha simply & literally said: "if the mind has long been nurtured with conviction, nurtured with virtue, nurtured with learning, nurtured with relinquishment, nurtured with discernment then this leads (gamani) the mind (citta) to becoming (hoti) lofty (uddha) and distinguished/noble from the ordinary (visesa)"

and how is the mind ordinary and how is the mind distinguished from the ordinary?

There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters, and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration.

There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is not seized with the idea that 'I am form' or 'Form is mine.' As he is not seized with these ideas, his form changes & alters, but he does not fall into sorrow, lamentation, pain, distress or despair over its change & alteration.

SN 22.1

04-27-2012, 08:02 AM	#6
sbrthrds Join Date Oct 2005 Posts 360 Senior Member	Buddha simply & literally said: "if the mind has long been nurtured with conviction, nurtured with virtue, nurtured with learning, nurtured with relinquishment, nurtured with discernment then this leads (gamani) the mind (citta) to becoming (hoti) lofty (uddha) and distinguished/noble from the ordinary (visesa)" and how is the mind ordinary and how is the mind distinguished from the ordinary? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters, and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration. There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is not seized with the idea that 'I am form' or 'Form is mine.' As he is not seized with these ideas, his form changes & alters, but he does not fall into sorrow, lamentation, pain, distress or despair over its change & alteration. SN 22.1
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