tag:blogger.com,1999:blog-24387965411833325802024-02-18T20:51:52.717-05:00Daily WisdomPeace is Within Your Heart!Unknownnoreply@blogger.comBlogger183125tag:blogger.com,1999:blog-2438796541183332580.post-591869516376521972022-07-24T13:47:00.005-04:002022-07-24T13:47:59.451-04:00We were born with nothing<div style="text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh1a0m1usIoVlHgbnuuia-LgFfbkBtQ2Vc7BW43TQ_53D_MX0ykxnw1cRVFFVUV6OGSLksJWjAM2pM7REWR5Uouh98vzhiiejWHl7A3jppcW64CaLRIZPP1GMtJZlqLK8QYfNkCEPTW8Xv-h2LLg56RFfDq3kyc8toFJHt8QbU7ncJkB-kx9TYZkZNPw/s309/images%20(1).jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="163" data-original-width="309" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh1a0m1usIoVlHgbnuuia-LgFfbkBtQ2Vc7BW43TQ_53D_MX0ykxnw1cRVFFVUV6OGSLksJWjAM2pM7REWR5Uouh98vzhiiejWHl7A3jppcW64CaLRIZPP1GMtJZlqLK8QYfNkCEPTW8Xv-h2LLg56RFfDq3kyc8toFJHt8QbU7ncJkB-kx9TYZkZNPw/w400-h211/images%20(1).jpg" width="400" /></a></div><br /><span style="font-family: helvetica; font-size: large;"><br /></span></div><div style="text-align: center;"><span style="font-family: helvetica; font-size: large;">We were born with nothing and we will leave this world with nothing. Only the steam of wholesomeness and unwholesomeness brings us to the next existence. Wholesomeness gives us happiness, this lfe and the next. Let's cultivate it.</span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-83600219373605376322022-07-23T23:21:00.005-04:002022-07-23T23:21:50.080-04:00Aphaya:...Fearless<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeFpOG4Ts2q6lcexzaTT0kuULNj-l52midlgD8CyIBee2JrselWn6CBtAnGVQqDiMy6FxKI_RJjofGCDZQz-JpHOKC4RjAHsO3h8ZB3cxjuoemzMHyXuTgGEZo-zrVCvqPtGp6kFUWeG6x-67AMWBJ4ZW3i9WVFseAcJ4GjSWCxtA5RrHHP93tPvmyZg/s500/3943987835_eed40bb081.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="328" data-original-width="500" height="263" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeFpOG4Ts2q6lcexzaTT0kuULNj-l52midlgD8CyIBee2JrselWn6CBtAnGVQqDiMy6FxKI_RJjofGCDZQz-JpHOKC4RjAHsO3h8ZB3cxjuoemzMHyXuTgGEZo-zrVCvqPtGp6kFUWeG6x-67AMWBJ4ZW3i9WVFseAcJ4GjSWCxtA5RrHHP93tPvmyZg/w400-h263/3943987835_eed40bb081.jpg" width="400" /></a></div><br /><div><br /></div><span style="font-family: helvetica; font-size: medium;">Aphaya Dana - Giving of non-fear, truest, warmness, tolerance. In the consideration of the Gifts, when one gives space and allowance for others to move and time to think, or does not belittle their capabilities or show up their weakness, one is considered as giving non-fear.</span><div><span style="font-family: helvetica; font-size: medium;"><br />
In Anguttara Nikaya, the b...ook of the three, verse 172, the Buddha said that one should give in such a way that the donee does feel humiliated, belittled or hurt. One should give with due consideration and respect, and make the donee feel warmly welcomed and glad to return.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br />
Personal involvement in the act of giving - such as giving with our own bare hands and promoting the rapport through our caring, willingness and concerned attitude towards the donee - will most definitely enhance the quality our aphaya-dana. This will be even more so if we give things that are good, choice, useful and appropriate, and not things which are only fit to be thrown away. [By Mahindarama Suday Pali School]</span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-55328546192193611002022-07-23T22:51:00.005-04:002022-07-23T23:16:11.931-04:00Meaning of Life and Experience of Death in Buddhism<p style="text-align: left;"><br /></p><span style="font-family: helvetica; font-size: medium;">Today, I am going to speak about the meaning of life and the experience of death in a positive way, which is very important to our lives. As you see, everybody, no matter what country he or she comes from, what language he or she speaks, what social, economic and political system he or she belongs to, what kind of culture or belief system he or she is acquainted with, whether he or she is rich or poor,</span><div><span style="font-family: helvetica; font-size: medium;"><div class="separator" style="clear: both; text-align: right;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhO1GbtzUkrg6AiFSmtsGPNCXflO6o25D1I97ayDGLHUb1Q-kTIkJMlsWhIfppvT4sz9941UYSXwCdm6KqrHd9t2cq9KK91QZ5a_w2gg2KwmwjNIhB3b8uz3Hx3ObUIzZweNGyh7mSQM1RZiWKL85vj4RZOKan54WMEKny_h5uLTLiU8Ypkmq1GqCwF7w/s487/KonchogGyaltsen_FacebookPage.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="424" data-original-width="487" height="279" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhO1GbtzUkrg6AiFSmtsGPNCXflO6o25D1I97ayDGLHUb1Q-kTIkJMlsWhIfppvT4sz9941UYSXwCdm6KqrHd9t2cq9KK91QZ5a_w2gg2KwmwjNIhB3b8uz3Hx3ObUIzZweNGyh7mSQM1RZiWKL85vj4RZOKan54WMEKny_h5uLTLiU8Ypkmq1GqCwF7w/s320/KonchogGyaltsen_FacebookPage.jpg" width="320" /></a></div>educated or uneducated, desire to have peace and happiness and be free from suffering. There is no question about that. Even if we have to destroy our happiness, we are destroying our happiness in order to bring happiness. Even if we have to chase the suffering, we are chasing the suffering in order to be free from suffering. Due to ignorance, we chase the suffering unintentionally in order to be free from suffering. We make efforts and work very hard in our lives in different fields to acquire more happiness and be free from suffering. Due to different cultures, different belief systems, different teachings, we follow different paths materialistically, spiritually, outwardly and inwardly. However, the basic purpose of our lives is the same, that is, to bring happiness and be free from suffering. This is the meaning of life and the purpose of life.</span><div><span style="font-family: helvetica; font-size: medium;"><br /> Because of that, as modern technology advances, many new things are invented and developed in order to bring happiness and to make our lives more comfortable and peaceful. The advanced technology enables us to measure and go to the outer space. We try to explore the outer space as much as we can even though there is no limit to the outer space. We try to see what we can find there –another planet, another place, what kind of things or beings exist. We would like to have more control of the outer space in order to secure our peace and happiness. Computers can do so much and still there is no end to exploring technology in order to have better and more meaningful lives. When we are so busy exploring the outer technology, outer phenomena, we forget our inner mental technology. The quality of our inner mental technology is immeasurable, infinite, like space. We keep projecting and exploring outside and forget that mind is the one that explored and created all these technologies. We lose the sense of mental quality. To know our mind, we do not have to go anywhere. It resides within us, face to face and yet we do not know. We judge other things, other people, outer technologies, we do not know how to judge our mind.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br />Let me say a few words about Buddha’s life story as a historical person who taught us Buddhism for more than 2500 years ago. Buddha was born as a prince who was called Siddhartha. His father was a very powerful king in Northern India who ruled a big country. Siddhartha lived in the kingdom until he was 29. His father supported him and made sure that he had a perfect life. He had everything he needed – a very beautiful kingdom, a comfortable place with relatives, servants and all the services. One day, he saw a person who was old and could not see well nor walk well with shaking hands. Another day, he saw a man who was sick, full of pain in his body. His pain completely occupied his whole being, physically and mentally. Another day, he saw another man who was dead and was carried to the street. His family and friends were crying, beating their chests, asking him not to leave. When Siddhartha saw these, he woke up. He asked numerous questions – "What is happening? Who are these people? What are they doing? What are they experiencing and why? I have never seen all these before, what is all this about?" He gathered many scholars and ministers and asked them these questions. Their reply was that every person individually has to go through these experiences.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">Everybody whether he or she is educated or uneducated, rich or poor, who has been born into this world has to go through these experiences by himself or herself. We cannot deny these experiences. Siddhartha was deeply moved by what he saw so he thought that it was not enough just being in the beautiful palace, just enjoying a comfortable life. There were many people relying on him. So what kind of help could he offer them? What kind of ability he had to help them? Not only that, if he himself had to go through these experiences, did he have the wisdom and ability to face these challenges positively? Many serious questions arose in his mind and he could not answer them at that moment. "It is not enough to just to attach to this beautiful palace with all these beautiful people. I must look for some special answer." For that reason, he denounced the kingdom. He denounced the kingdom not out of weakness, not out of selfishness, rather out of great compassion, great wisdom. Out of great compassion because he would like to help everybody to go through these challenging situations and circumstances. Out of great wisdom because it required such a technique and method of how to face these challenges. So for six years, he went through great hardship, even without eating food, without wearing clothes, but he could not find complete answers. So he thought, being in the kingdom which had every comfort, wealth and luxury, there was no answer to be free from suffering; by going through lots of hardship, not eating food, not wearing clothes, there was no answer to be free from suffering and to have happiness. So what was the real solution? He investigated, scrutinized and realized that it was the mind. Mind is the most mysterious subject. It lies within us and yet we do not know how it looks like, the way it abides. We cannot judge or have control over what we do. In the morning, we may be happy and peaceful; in the afternoon, we may be completely different with different mental states. So knowing our mind is most crucial. When our mind is not realized, when we do not know our own mind, even if we own the whole world, the whole universe, there is no happiness, there is no peace. It does not mean that we should not have food or clothes. It does not mean that we should not have anything. We can have anything but yet if we do not know the mind, that cannot bring complete happiness and ultimate peace. So for that reason, he sat under the Boddhi tree and he dedicated himself and promised himself, "Until I realize the total nature of the mind, I will not wake up or stand from this seat even if my body disintegrates, falls into many pieces!" With such strong determination and powerful mind, he sat practicing and meditating and realized the total nature of the mind and at that time, he was called Buddha, the fully awaken one.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br />When we are asleep, we are like dead, we do not know what is happening around us and we have no awareness. Likewise, when we are in the state of ignorance, we do not know what we are doing. We think that we are doing many things in a smart way; but in reality, we are not. We want to have happiness but we destroy our happiness. We want to be free from suffering but we chase more suffering. It is due to our ignorance that lies within us. However, our precious human life has every ability and opportunity to be fully awaken from that ignorant state and put all the sufferings to an end. All the causes of suffering can be purified. With great wisdom and compassion, this precious human life can give us all the qualities. With the help of precious Dharma teachings, we can utilize our energies, efforts, time and opportunities in the best way to realize the truth. Therefore when Buddha attained complete enlightenment, Buddhahood, he taught the Four Noble Truths. He said, "This is suffering, we should all know." In a way, suffering is something that we do not desire but on the other hand, suffering is very important. Without suffering, we would not wake up. Suffering gives us hints. It gives us great opportunity to look at suffering and examine what the causes of suffering are and avoid the causes of suffering totally. That is why Buddha said that we should know the suffering, be aware of suffering. Once we know the suffering, there is no more to know.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">However, if we do not know what suffering really is, even though we would like to be free from suffering, we end up chasing more suffering. Knowing about suffering, the causes of suffering and how to avoid the causes of suffering is called great wisdom. With this understanding, we practise wholeheartedly and patiently. In this way, we know how to be sincere to ourselves. Otherwise, we destroy ourselves by ourselves. But first we have to face suffering and accept it. If we do not accept suffering, then small suffering will become big suffering. Suffering on the one hand is very negative, undesirable and nobody should have that. However, to attain Buddhahood, complete enlightenment, suffering is very useful and very helpful.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">I am sure there are many practitioners when they encounter suffering, they can focus better in their meditation and when everything goes well, they forget about meditation. Every sentient being desire to have happiness and be free from suffering. When we cultivate and develop the thought of genuinely wishing every sentient being to be happy and free from suffering, it is called the mind of great compassion, Bodhicitta. Great compassion is the real source of peace, fearlessness and courage. Great compassion helps us to open up our potential and be closer to the nature of our mind. I am sure you have heard of many great Boddhisattvas who have great indomitable courage to help and benefit other sentient beings. That indomitable courage comes from great compassion. The nature of the mind is infinite, like space, beyond limit. When we do not realize this, we become so narrow and limited. Our mind is deluded and confused with self-centered ego, attachment, hatred, anger and emotions, which invite more suffering. It is like a veil which covers the true nature of our mind. Our mind has no ego, no attachment and no hatred. Ego, attachment, hatred and so on are just bad habits. Ego is something that we created and we cherish it and take care of something that does not exist and that is why we suffer. If it is something that exists, we should not suffer. When there is peace and harmony, we feel so comfortable. The moment when there is anger, hatred or violence, we feel so uncomfortable. This shows that the nature of our mind does not agree with that. The true nature of our mind does not have these delusion or confusion. Thus, in order to reveal the total nature of the mind, we have to avoid all these confusion and delusion. Therefore we need to purify these bad habits, not the mind. With the guidance from a good teacher, doing meditation practice is a way to purify these bad habits. We need to make efforts to relax, to get to know the unfabricated nature of the mind. When we realize the nature of the mind, we have total freedom. Therefore, great wisdom and compassion are the most important technologies within us that we can utilize in order to completely free ourselves from suffering. This is a brief talk on how to achieve a meaningful life.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br />Experience of birth, aging, sickness and death is for everybody, not just to some. We cannot deny it. Denying does not help us to free from suffering. We have to explore and understand what we can do and how to face it positively. For example, when a doctor examine patients who have a problem, the doctor has to know what symptoms they have and the causes of their sickness. After the doctor knows the problem well, he can then prescribe good medicine. If the doctor does not know the patient, he cannot prescribe medicine. Similarly, we want to know how to free from suffering of death, we have to know about death. Death is a good opportunity to free ourselves from suffering and to attain enlightenment. So death is unavoidable.</span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">There is a story about two great masters who discussed teachings, experiences and all that and one asked the other master, " Since you are a great practitioner, great teacher, maybe you have a special method of not experiencing death, please show me that method." The master said, "You should not be born. You should not be here at all. Do not create karma. Once you are born, definitely, you will die one day. This is unavoidable." Generally speaking, birth and death are like everyday experience; in the morning when we wake, it is like birth; when we go to sleep, it is like death. When we go to sleep, we have no awareness. We do not know what we are doing. The next day when we wake up in the morning, we remember we had such and such dreams, that’s all. So it is good to make preparation for death. It means that we sacrifice our happiness in the morning for the happiness in the afternoon. We sacrifice our happiness and peace today for the happiness and peace tomorrow. We sacrifice our happiness and peace this year for the happiness and peace next year. So why not sacrifice our happiness and peace this life for the happiness and peace at the time of death. Especially, when we are alive, we can get a lot of help from others, from our family, teachers, friends, relatives. At the time of death, we cannot get any support. We alone have to face it. No matter how dear friends, relatives we have, they cannot do anything. Therefore, it is very important to utilize our precious human life and prepare ourselves to die without fear, to die happily. This becomes the real purpose of life. It is very important because no matter how much happiness and peace we experience in this life, at the time of death, it is like a dream, an illusion. When you have good times during the day, it is just a memory, no substance to it. There is nothing we can attach to. </span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">The same thing applies to at the time of death, if we could prepare well, organize our mind, develop great wisdom and compassion so that we die without fear. Otherwise, no matter how much wonderful time we have during this life, at the time of death, it becomes a dream, an illusion. Therefore, we need to remind ourselves about our death, not to make life miserable but rather to awake our wisdom and compassion, to be a good human being, to be totally sincere to ourselves. Just as we now need happiness and peace, at the time of death, definitely, we need happiness and peace. However, it will not happen by itself at that moment. Just like pushing a computer button seems very easy but preparing that button takes years of hard and dedicated work. Therefore, we need to prepare now. We prepare ourselves by developing wisdom, compassion and all other mental qualities. So at the time of death, it is just like pushing the button. That button we have to prepare now for dying is like going to sleep. The mind draws things out. We project outside. Mind sinks more and more inside, we cannot hear, see or think well. Our body is made up of four elements. All our functions, senses are based on the four elements – water, air, fire and earth. When they function well, we are healthy. When they do not function well, our health deteriorates. When they do not function at all, we are dying. During that time, it depends on individuals how familiar they are with different types of meditation techniques, realizing awareness and so on. When we know those well, it is like going to a familiar place. When we do not prepare well, we are like going to an unknown place and have no idea of where we are going. </span></div><div><span style="font-family: helvetica; font-size: medium;"><br /></span></div><div><span style="font-family: helvetica; font-size: medium;">There are lots of fear, doubt and hesitation. When we prepare well, it is like having visited the place before and we have some idea of where we are going. When we do not prepare well, we have no idea and we are lost. Death is inevitable and we all have to go through death. Therefore, in order to die positively without fear, it becomes very important to prepare now. Based on wisdom and compassion, we use meditation techniques to stabilize and organize our mind. Mind brings insights and we should get to know it, be familiar with it and make friend with it rather than making enemy with it. During this process, we should transform our negative thoughts. For example, if we put manure into a field, it becomes so fertilized that big crops can grow on the field. Similarly, within our negative thoughts, if we plant the seeds of Bodhicitta, big tree of Bodhicitta can grow within them. Since every individual is endowed with the seed of enlightenment, we have the ability and responsibility to awake that potential, to prepare the button, to push the button, to open the door of enlightenment and to see our Buddha mind directly. Until we are fully awaken from our ignorance, we have to make effort and practice patiently. <br /><br /><br /><br />by Venerable Khenchen Konchog Gyaltshen Rinpoche<br />August, 19, 1997 at Ratnashri Meditation Center, Sweden</span></div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-82820696021266714872022-07-23T21:19:00.000-04:002022-07-23T21:19:07.698-04:00Mind is the Cause of Happiness<div class="separator"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvr5tkfdLFMJD6nrw6u9hgYiNTxJqAv8BCJjlHk6qUVtvS5355iLa--kCTctyFWgu5lUjgNiQ79IhgxrIJyCUILLKaSB8XsF6Or78JO38qXIgb9OYSLrZdj4af9mkfSHj2mNFRPiRBTMJV31DmgnDe3rzljjsBC7wJtbg10c7wphHfsb5GRvv-9hAQgg/s300/0102.gif" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="169" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvr5tkfdLFMJD6nrw6u9hgYiNTxJqAv8BCJjlHk6qUVtvS5355iLa--kCTctyFWgu5lUjgNiQ79IhgxrIJyCUILLKaSB8XsF6Or78JO38qXIgb9OYSLrZdj4af9mkfSHj2mNFRPiRBTMJV31DmgnDe3rzljjsBC7wJtbg10c7wphHfsb5GRvv-9hAQgg/w294-h169/0102.gif" width="294" /></a></div><p style="text-align: left;"><span style="font-family: times; font-size: x-large;"><b>Buddha's Verse 2</b></span></p><p style="text-align: left;"><span style="font-family: times; font-size: x-large;"><br /></span></p><div style="text-align: left;"><span style="font-family: times;"><span style="font-size: large;">All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.</span></span></div><p style="text-align: left;"><span style="font-family: times; font-size: x-large;"><br /></span></p><span style="font-family: times; font-size: large;"><b>Original Story: </b><br /></span><p style="text-align: left;"><span style="font-family: times; font-size: large;">The Story of Matthakundali</span></p><p style="text-align: left;"><span style="font-family: times; font-size: large;"><br /></span><span style="font-family: times; font-size: large;">While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.<br /></span><span style="font-family: times; font-size: large;">On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.</span></p><p style="text-align: left;"><span style="font-family: times; font-size: large;"><br /></span><span style="font-family: times; font-size: large;">From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. </span></p><p style="text-align: left;"><span style="font-family: times; font-size: large;"><br /></span></p><p style="text-align: left;"><span style="font-family: times; font-size: large;">At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.</span></p><div style="text-align: left;"><span style="font-family: times; font-size: large;"><br /></span></div><div style="text-align: left;"><span style="font-family: times; font-size: large;"><br /></span></div><p style="text-align: left;"><span style="font-family: times; font-size: large;"><i>Then the Buddha spoke in verse as follows:</i></span></p><div style="text-align: left;"><span style="font-family: times; font-size: large;"><br />Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.<br /><br />At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.<br /><br /><b>Dhammapada Verse 2 (Pali and English)</b><br />Matthakundali Vatthu<br /><br />Manopubbangama dhamma<br />manosettha manomaya<br />manasa ce pasannena<br />bhasati va karoti va<br />tato nam sukha1 manveti<br />chayava anapayini.<br /><br />Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.<br /><br /><b>Commentary</b><br /><br />1. Sukham/sukha: in this context, happiness, satifactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.<br /><br /><br /><b>Source:</b><br />tipitaka.net<br />Yamakavagga<br />Dhammapada Verse 2<br />MatthaKundali Vatthu</span><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-44020284730483542322022-07-23T02:25:00.006-04:002022-07-23T21:20:50.813-04:00Mind is the Cause of Sufferings<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmN8lyMlzPFPeryhprJEmV03D520eW3PMXkU-6UvVr-Tbsa4v4tj4Wdnetx8WRL0Ri3bNfVfjipt5R-SQpiNKmbJLT5k0txHtc7JKOM_MAECS2KjSahgnRq-AnoIZQL2zF59orYlHQtOOUYpzEmAjeMpJhXhM4FzGUpc3V3dKpiijaGRNA05chd5z86A/s1528/buddha.gradient.freepik.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="1528" height="142" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmN8lyMlzPFPeryhprJEmV03D520eW3PMXkU-6UvVr-Tbsa4v4tj4Wdnetx8WRL0Ri3bNfVfjipt5R-SQpiNKmbJLT5k0txHtc7JKOM_MAECS2KjSahgnRq-AnoIZQL2zF59orYlHQtOOUYpzEmAjeMpJhXhM4FzGUpc3V3dKpiijaGRNA05chd5z86A/w271-h142/buddha.gradient.freepik.jpg" width="271" /></a></div><span style="font-family: times; font-size: large;"><p style="text-align: justify;"><b>The Buddha's Verse 1</b></p><p style="text-align: justify;"><b><br /></b></p><p style="text-align: justify;"></p><p style="text-align: justify;">All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' (suffering) follows him just as the wheel follows the hoofprint of the ox that draws the cart.</p><p></p><p style="text-align: justify;"><br /></p><p style="text-align: justify;"><b>Original Story:</b> <b>The Story of Thera Cakkhupala</b></p><p style="text-align: justify;"><b><br /></b></p><p style="text-align: justify;">While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (1) of this book, with reference to Cakkhupala, a blind thera.</p><p style="text-align: justify;">On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana monastery. One night, while pacing up and down in meditation, the thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the thera found the dead insects. They thought ill of the thera and reported the matter to the Buddha. The Buddha asked them whether they had seen the thera killing the insects. When they answered in the negative, the Buddha said, "Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the thera had already attained arahatship he could have no intention of killing and so was quite innocent." On being asked why Cakkhupala was blind although he was an arahat, the Buddha told the following story:</p><p style="text-align: justify;"><br /></p><p style="text-align: justify;">Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.</p><p style="text-align: justify;"><br /></p><p style="text-align: justify;"><i>Then the Buddha spoke in verse as follows:</i><br />At the end of the discourse, thirty thousand bhikkhus attained arahatship together with Analytical Insight (Patisambhida).</p><p style="text-align: justify;"><br /></p></span><span style="font-family: times; font-size: large;"><b>Dhammapada Verse 1 (Pali and English)</b><br />Cakkhupalatthera Vatthu<br /><br />Manopubbangama dhamma1<br />manosettha manomaya<br />manasa ce padutthena2<br />bhasati va karoti va<br />tato nam dukkhamanveti<br />cakkamva vahato padam.<br /><br />Verse 1: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' 3 follows him just as the wheel follows the hoofprint of the ox that draws the cart.</span><div><span style="font-family: times; font-size: large;"><br /></span></div><div><b style="font-family: times; font-size: x-large; text-align: justify;">Commentary:</b><span style="font-family: times; font-size: large;"><br /><br />1. manopubbangama dhamma: All mental phenomena have Mind as their forerunner in the sense that Mind is the most dominant, and it is the cause of the other three mental phenomena, namely, Feeling (vedana), Perception (sanna) and Mental Formations or Mental Concomitants (sankhara). These three have Mind or Consciousness (vinnana) as their forerunner, because although they arise simultaneously with Mind they cannot arise if Mind does not arise. (The Commentary)<br /><br />2. manasa ce padutthena (Verse 1) and manasi ce pasannena (Verse 2): Manasa here means intention or volition (cetana); volition leads one to the performance of volitional actions, both good and evil. This volition and the resultant actions constitute kamma; and kamma always follows one to produce results. Cakkhupala's blindness (Verse 1) was the consequence of his having acted with an evil intention in a previous existence and Matthakundali's happy existence in Tavatimsa celestial world (Verse 2) was the result of his mental devotion (manopasada) to the Buddha.<br /><br />3. dukkha: In this context, dukkha mens suffering, or physical or mental pain, misfortune, unsatisfactoriness, evil consequences, etc., and rebirth in the lower planes of existence or in the lower strata of human society if born in the human world.<br /><br /><b>Sources:</b></span></div><span style="font-family: times; font-size: large;">tipitaka.net<br />Yamakavagga<br />Dhammapada Verse 1<br />Cakkhupalatthera Vatthu<br /></span><div><span style="font-family: times; font-size: large;"><br /></span><br /><br /><br /><br /><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-50649938246122785292012-02-25T17:36:00.000-05:002012-02-25T17:36:34.121-05:00How is Buddhism adapting to the twentieth century in general?<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh46UTFEWuBqpZ_d0JJdL4gO-acWVkBT8ExurugdC6BScvEti_kLDIpwV4tkpmPdFzBrTSIp2wNPXOwgsUCKZtlL_CMPVNh2MY5SjQnr2tE3N1U2MeLTfBIhFn6u2rDBV0yHmi8qmVrj1cz/s1600/bhudda_meditating.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="172" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh46UTFEWuBqpZ_d0JJdL4gO-acWVkBT8ExurugdC6BScvEti_kLDIpwV4tkpmPdFzBrTSIp2wNPXOwgsUCKZtlL_CMPVNh2MY5SjQnr2tE3N1U2MeLTfBIhFn6u2rDBV0yHmi8qmVrj1cz/s400/bhudda_meditating.jpg" width="400" /></a></div><div style="margin-top: 0px; text-align: justify;"> <i><b>Answer:</b></i> Buddhism is adapting by emphasizing a rational scientific approach to its teachings. Buddhism gives a clear explanation of how life’s experiences come about and how to deal with them in the best manner possible. Then it says do not accept anything on blind faith; think for yourself, test it out and see if it actually does make sense. This resembles science asking us to verify the results of an experiment by repeating it ourselves, and only then to accept the results as fact. Modern people do not like buying something without examining it; they would not buy a car without testing it. Likewise, they will not turn to another religion or philosophy of life without checking it first to see if it really makes sense. That is what makes Buddhism so appealing to many people of the twentieth century. Buddhism is open to scientific investigation and invites people to examine it in that way.</div><div style="margin-top: 0px;"><br />
</div><div style="margin-top: 0px;">-Excerpted from the article " <a href="http://www.berzinarchives.com/web/en/archives/approaching_buddhism/introduction/appeal_buddhism_modern_world.html" target="_blank">The Appeal of Buddhism in the Modern World</a>".</div><div style="margin-top: 0px;"> </div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-32294719816847579892012-02-15T17:59:00.000-05:002012-02-15T17:59:26.301-05:00A Person with Admirable Virtue<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh10nrKy5g_vYeDiqpLJYBEu54TB8pW-PV8fTnnLqEIAGXJ2pTiSij9nVRosZEJmhjN1f9zpEXp3IUxa0A65kBA3YSKqnGTcyuOgGOP_IhQgNDAgB2JOSJaW691TCwrOzcJx8PyZ9d5VC_F/s1600/buddhist-teachings.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh10nrKy5g_vYeDiqpLJYBEu54TB8pW-PV8fTnnLqEIAGXJ2pTiSij9nVRosZEJmhjN1f9zpEXp3IUxa0A65kBA3YSKqnGTcyuOgGOP_IhQgNDAgB2JOSJaW691TCwrOzcJx8PyZ9d5VC_F/s1600/buddhist-teachings.jpg" /></a></div><div style="text-align: justify;">A monk who has admirable virtue, admirable qualities, and admirable discernment is called, in this doctrine and discipline, one who is complete, fulfilled, supreme among men.<br />
<br />
And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In this way a monk is a person with admirable virtue. Thus he is of admirable virtue.<br />
<br />
And how is a monk a person with admirable qualities? There is the case where a monk lives engaged in developing of the seven [sets of] qualities that are wings to awakening. In this way a monk is a person with admirable qualities. Thus he is of admirable virtue and admirable qualities.<br />
<br />
And how is a monk a person with admirable discernment? There is the case where a monk, through the ending of effluents dwells in the release of awareness and release of discernment that are free from effluent, having known and made them manifest for himself in the here and now. In this way a monk is a person with admirable discernment. Thus he is of admirable virtue, admirable qualities, admirable discernment. In this doctrine and discipline he is called one who is complete, fulfilled, supreme among men.</div><br />
One devoid of wrong-doing<br />
in thought, word, or deed,<br />
is called a person of admirable virtue:<br />
the conscientious monk.<br />
<br />
One well-developed in the qualities<br />
that go to the attainment of self-awakening,<br />
is called a person of admirable qualities:<br />
the unassuming monk.<br />
<br />
One discerning right here for himself<br />
the ending of stress<br />
is called a person of admirable discernment:<br />
the monk without effluent.<br />
<br />
One consummate in these things,<br />
untroubled, with doubt cut away,<br />
unattached in all the world,<br />
is called one who has abandoned the All.<br />
<br />
ITI.97</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-13509397298377498462012-01-24T07:00:00.002-05:002012-01-24T07:00:03.007-05:00Talaputa Sutta: To Talaputa the Actor<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLcGR3Lomj4x15xtejLii8lKV-P996rYm0VuJlgdsR2rkF6Z_cb6wWWtVw30DwgLay2pGARFHSuRTv_MCUONDG1LtGTGbVQP2YDdeztsMDGfLnsFiI8tDpUBRRhMV8AZ8PyRsVjJ0hUdU5/s1600/p13-111104-bb1.jpg" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="325" width="375" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLcGR3Lomj4x15xtejLii8lKV-P996rYm0VuJlgdsR2rkF6Z_cb6wWWtVw30DwgLay2pGARFHSuRTv_MCUONDG1LtGTGbVQP2YDdeztsMDGfLnsFiI8tDpUBRRhMV8AZ8PyRsVjJ0hUdU5/s400/p13-111104-bb1.jpg" /></a></div><br />
SN 42.2 Translated from the Pali by Thanissaro Bhikkhu<br />
Source: accesstoinsight.org<br />
<br />
On one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrel's Sanctuary.<br />
<br />
Then Talaputa, the head of an acting troupe, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Lord, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.' What does the Blessed One have to say about that?"<br />
<br />
"Enough, headman, put that aside. Don't ask me that."<br />
<br />
A second time... A third time Talaputa, the head of an acting troupe, said: "Lord, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.' What does the Blessed One have to say about that?"<br />
<br />
"Apparently, headman, I haven't been able to get past you by saying, 'Enough, headman, put that aside. Don't ask me that.' So I will simply answer you. Any beings who are not devoid of passion to begin with, who are bound by the bond of passion, focus with even more passion on things inspiring passion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of aversion to begin with, who are bound by the bond of aversion, focus with even more aversion on things inspiring aversion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of delusion to begin with, who are bound by the bond of delusion, focus with even more delusion on things inspiring delusion presented by an actor on stage in the midst of a festival. Thus the actor — himself intoxicated & heedless, having made others intoxicated & heedless — with the breakup of the body, after death, is reborn in what is called the hell of laughter. But if he holds such a view as this: 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb."<br />
<br />
When this was said, Talaputa, the head of an acting troupe, sobbed & burst into tears. [The Blessed One said:] "That is what I couldn't get past you by saying, 'Enough, headman, put that aside. Don't ask me that.'"<br />
<br />
"I'm not crying, lord, because of what the Blessed One said to me, but simply because I have been deceived, cheated, & fooled for a long time by that ancient teaching lineage of actors who said: 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.'<br />
<br />
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-75865358912292449722012-01-21T07:00:00.001-05:002012-01-21T07:00:06.467-05:00Can We Take Our Refuge in Our Good Deeds?<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir61W3WUDg3HdRXqLQDguDS2ALG5c-UsMAGpJrJ7W8Pzk-p15apYA5Sp4QzBm06dhxS06sGZVs-5Glrg5rODj794tPpQsO6MTX5TZn1tAiplmIt23NABC0t2ya8ItrH99QQjmcg5NNwp8u/s1600/29228343.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="313" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir61W3WUDg3HdRXqLQDguDS2ALG5c-UsMAGpJrJ7W8Pzk-p15apYA5Sp4QzBm06dhxS06sGZVs-5Glrg5rODj794tPpQsO6MTX5TZn1tAiplmIt23NABC0t2ya8ItrH99QQjmcg5NNwp8u/s320/29228343.jpg" width="490" /></a></div>The effect of a good deed is never lost, since each good deed will bring its fruit accordingly. In the 'Samyutta Nikaya' (Sagatha-vagga, Chapter I, part 8, par. 5) we read that a deva asks the Buddha how a man should live so that he does not have to fear life in another world. The Buddha answers:<br />
<blockquote>Let him but rightly set both speech and mind,<br />
And by the body work no evil things.<br />
If in a house well stored with goods he dwell,<br />
Let him have faith, be gentle, share his goods<br />
With the others, and be affable of speech.<br />
In these four qualities if he persist,<br />
He need not fear life in another world.</blockquote>A good deed can cause a happy rebirth such as birth the human plane of existence, or in a heavenly plane, and thus one need not fear life in another world. However, even a heavenly plane is not a permanent refuge. Life in a heavenly plane may last very long, but it is not permanent. There may be rebirth in 'woeful planes' after one's lifespan in a heavenly plane is terminated, depending on one's accumulated good and bad deeds. Each deed will bring its own result : a wholesome deed will bring a pleasant result and an unwholesome deed will bring an unpleasant result. Some deeds may produce a result in this life, other deeds may produce a result in a later life. The accumulated unwholesome and wholesome deeds may cause births in different planes of existence at different times. In the 'Samyutta Nikaya' ( Sagatha-vagga, Chapter III, part 2, Childless) we read about someone who gave alms to a Pacceka Buddha. Because of this good deed he was reborn in heaven seven times and after that in the human plane, which is also kusala vipaka. However, he killed his nephew because he wanted his brother's fortune. This ill deed caused him to be reborn in hell. Thus he received the results of wholesome deeds and of unwholesome deeds at different times.<br />
<br />
[Excerpted from "Buddhist Outlook on Daily Life" written by<b> Nina van Gorkom</b>]</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-44426163423346641382012-01-15T16:08:00.000-05:002012-01-15T16:08:00.233-05:00Buddha Sutta: Awakened<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0vY83K_x-UH-xz0lh1gHNon-qpY5YpgcNd46H7xuzc3KzBwYWFERlxUItL9sYgt0CzML2oh4vLIbJJH2NrAenjTihvfSvEAdFpYV8_-kiqGfW22ohhmWqJC35FV6aVccP0aCEG2RAW_X3/s1600/160160654006862" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0vY83K_x-UH-xz0lh1gHNon-qpY5YpgcNd46H7xuzc3KzBwYWFERlxUItL9sYgt0CzML2oh4vLIbJJH2NrAenjTihvfSvEAdFpYV8_-kiqGfW22ohhmWqJC35FV6aVccP0aCEG2RAW_X3/s320/160160654006862" width="320" /></a></div><div id="H_tipitakaID"> SN 22.58 <div id="H_ptsID">PTS: S iii 65 </div><div id="H_altID">CDB i 900</div></div><div id="H_docTitle">Buddha Sutta: Awakened </div><div id="H_docBy">translated from the Pali by </div><div id="H_docAuthor">Thanissaro Bhikkhu</div><div id="H_docAuthor">accesstoinsight.org </div><br />
At Savatthi... "Monks, the Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed 'discernment-released.' <br />
<br />
"The Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with feeling ... perception ... fabrication, from dispassion, from cessation, from lack of clinging (for feeling ... perception ... fabrication) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with feeling ... perception ... fabrication, from dispassion, from cessation, from lack of clinging (for feeling ... perception ... fabrication) is released — is termed 'discernment-released.' <br />
<br />
"The Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed 'discernment-released.' <br />
<br />
"So what difference, what distinction, what distinguishing factor is there between one rightly self-awakened and a monk discernment-released?" <br />
<br />
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it." <br />
<br />
"In that case, monks, listen & pay close attention. I will speak." <br />
<br />
"As you say, lord," the monks responded. <br />
<br />
The Blessed One said, "The Tathagata — the worthy one, the rightly self-awakened one — is the one who gives rise to the path (previously) unarisen, who engenders the path (previously) unengendered, who points out the path (previously) not pointed out. He knows the path, is expert in the path, is adept at the path. And his disciples now keep following the path and afterwards become endowed with the path. <br />
<br />
"This is the difference, this the distinction, this the distinguishing between one rightly self-awakened and a monk discernment-released." </div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-63999355596883160222012-01-12T15:50:00.001-05:002012-01-12T15:51:38.496-05:00Vyagghapajja Sutta: The conditions of welfare<div dir="ltr" style="text-align: left;" trbidi="on"><br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2fJFPIVm6vRUDVYXkeAgqEHvN_0L17FmPTIg8rJawiR0wJOZ0062dticUJpQ1dhamIlpafcQ94AmS2l39u0rGMqnJoz16fqGBz5hwU4BEREyOeMf8mEg-Q7tKFqMVfsMSouxLX3Mdct4M/s1600/Buddha+and+Bimbisara+King.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2fJFPIVm6vRUDVYXkeAgqEHvN_0L17FmPTIg8rJawiR0wJOZ0062dticUJpQ1dhamIlpafcQ94AmS2l39u0rGMqnJoz16fqGBz5hwU4BEREyOeMf8mEg-Q7tKFqMVfsMSouxLX3Mdct4M/s640/Buddha+and+Bimbisara+King.jpg" width="550" /></a></div>In this sutta, the Buddha instructs rich householders how to preserve and increase their prosperity and how to avoid loss of wealth. Wealth alone, however, does not make a complete man nor a harmonious society. Possession of wealth all too often multiplies man's desires, and he is ever in the pursuit of amassing more wealth and power. This unrestrained craving, however, leaves him dissatisfied and stifles his inner growth. It creates conflict and disharmony in society through the resentment of the underprivileged who feel themselves exploited by the effects of unrestrained craving.<br />
<br />
Therefore the Buddha follows up on his advice on material welfare with four essential conditions for spiritual welfare: confidence (in the Master's enlightenment), virtue, liberality and wisdom. These four will instill in man a sense of higher values. He will then not only pursue his own material concern, but also be aware of his duty towards society. To mention only one of the implications: a wisely and generously employed liberality will reduce tensions and conflicts in society. Thus the observing of these conditions of material and spiritual welfare will make for an ideal citizen in an ideal society.<br />
<br />
Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:<br />
<br />
"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."<br />
<br />
Conditions of Worldly Progress<br />
<br />
Four conditions, Vyagghapajja,[3] conduce to a householder's weal and happiness in this very life. Which four?<br />
<br />
The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).<br />
<br />
What is the accomplishment of persistent effort?<br />
<br />
Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft — at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.<br />
<br />
What is the accomplishment of watchfulness?<br />
<br />
Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means — such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.<br />
<br />
What is good friendship?<br />
<br />
Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (panna). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.<br />
<br />
What is balanced livelihood?<br />
<br />
Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.<br />
<br />
Just as the goldsmith,[5] or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.<br />
<br />
If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say — This person enjoys his property like one who eats wood-apple'.[6] If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say — 'This person will die like a starveling.'<br />
<br />
The wealth thus amassed, Vyagghapajja, has four sources of destruction:<br />
<br />
(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and intimacy with evil-doers.<br />
<br />
Just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth — debauchery, drunkenness, gambling, and friendship, companionship and intimacy with evil-doers.<br />
<br />
There are four sources for the increase of amassed wealth: (i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non- indulgence in gambling, (iv) friendship, companionship and intimacy with the good.<br />
<br />
Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources of increase of amassed wealth.<br />
<br />
These four conditions, Vyagghapajja, are conducive to a householder's weal and happiness in this very life.<br />
<br />
Conditions of Spiritual Progress<br />
<br />
Four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life. Which four?<br />
<br />
The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada) and the accomplishment of wisdom (panna-sampada).<br />
<br />
What is the accomplishment of faith?<br />
<br />
Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.<br />
<br />
What is the accomplishment of virtue?<br />
<br />
Herein a householder abstains from killing, staling, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.<br />
<br />
What is the accomplishment of charity?<br />
<br />
Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.<br />
<br />
What is the accomplishment of wisdom?<br />
<br />
Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.<br />
<br />
These four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life.<br />
<br />
"Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed.<br />
<br />
"Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path that leads to weal in future life.<br />
<br />
"Thus to the layman full of faith, By him, so truly named 'Enlightened,'These eight conditions have been told Which now and after lead to bliss.<br />
<br />
<br />
<u>NOTES</u><br />
<br />
[1] The Koliyans were the rivals of the Sakyans. Queen Maha Maya belonged to the Koliyan clan and King Suddhodana to the Sakyan clan.<br />
<br />
[2] Literally, 'long-kneed'<br />
<br />
[3] 'Tiger's Path'; he was so called because his ancestors were born on a forest path infested with tigers. Vyagghapajja was Dighajanu's family name.<br />
<br />
[4] Saddha is not blind faith. It is confidence based on knowledge.<br />
<br />
[5] Tuladharo, lit., 'carrier of the scales.'<br />
<br />
[6] Udambarakhadaka. The Commentary explains that one who wishes to eat wood-apple shakes the tree, with the result that many fruits fall but only a few are eaten, while a large number are wasted.<br />
__________________<br />
Four Discourses of the Buddha<br />
(Anguttara Nikaya, Atthaka-nipata, No. 54<br />
Source: buddhanet.net<br />
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"punnam me katan" ti nandati bhiyyo nandatisuggatim gato. </i></div><div style="text-align: center;"><br />
(One who has done good deeds rejoices here and rejoices afterwards too; he rejoices in both places. Thinking "I have done good deeds" he rejoices, he rejoices all the more having gone to a happy existence. Dhammapada, v. 18.) </div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-29813384283972718612012-01-08T12:33:00.000-05:002012-01-08T12:33:00.528-05:00Catucakka Sutta<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaRuVfQM3pPF7nepojTB-1GH2cwLZd-2RDntcruaZkTir4usDJ_-e6NJdWc0UVAQ5SCLBItH41YI4WPQX1pragaSwFiofIuFhS3lMrdwo4hK3ETxFm9S3tyoKyhLurrDHgcP-sF2rgTSEp/s1600/buddhist01.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="313" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaRuVfQM3pPF7nepojTB-1GH2cwLZd-2RDntcruaZkTir4usDJ_-e6NJdWc0UVAQ5SCLBItH41YI4WPQX1pragaSwFiofIuFhS3lMrdwo4hK3ETxFm9S3tyoKyhLurrDHgcP-sF2rgTSEp/s400/buddhist01.jpg" width="400" /></a></div><div style="text-align: center;"> <br />
<b>(The deva said:) </b></div><div style="text-align: center;"><br />
"O Mighty One! <br />
The body has four postures;<br />
it has nine orifices1 <br />
it is filled with faeces; <br />
it is bound up with greed;<br />
it comes into being in the marsh (of the mother's womb).<br />
In what way can there be escape from the body?" <br />
<br />
<b>(The Bhagava said:) </b></div><div style="text-align: center;"><br />
"By cutting off the cords of enmity, <br />
the thongs of defilements, <br />
evil desire which is greed, and <br />
by uprooting Craving, <br />
there will be escape from the body."</div><div style="text-align: center;"><br />
</div><br />
<div style="text-align: center;"><i>Satti Vagga, Devata Samyutta, Sagatha Vagga Samyutta, <br />
Samyutta Nikaya, Suttanta Pitaka </i></div><div style="text-align: center;"><br />
</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-9699297488198495592011-12-30T14:25:00.001-05:002011-12-30T14:30:04.018-05:00The meaning of Compassion<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBo0HiqTeF4MwguhMR4sfXnw-3lTqkvy8Wwi8eJnPFw1YjH5Bu8nLqwHZWBlFd1PzESxxypDKqUoroKuc79oQ4OUBLP_eCaQiS-TV0rCG77mO2rb4EQO9IpsQsV37QXB5Qlt_DhblQxPTs/s1600/dalai-lama2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBo0HiqTeF4MwguhMR4sfXnw-3lTqkvy8Wwi8eJnPFw1YjH5Bu8nLqwHZWBlFd1PzESxxypDKqUoroKuc79oQ4OUBLP_eCaQiS-TV0rCG77mO2rb4EQO9IpsQsV37QXB5Qlt_DhblQxPTs/s320/dalai-lama2.jpg" width="550" /></a></div>“I believe that the very purpose of life is to be happy. From the very core of our being, we desire contentment. In my own limited experience I have found that the more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. It helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the principal source of success in life. Since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. <b style="color: blue;">The key is to develop inner peace</b>.”<br />
<br />
"I would like to explain the meaning of compassion which is often misunderstood. Genuine compassion is based not on our own projections and expectations, but rather on the rights of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and wishes to overcome suffering, then on that basis we develop a genuine concern for his or her problems. This is genuine compassion. Usually when we are concerned about a close friend, we call this compassion. This is not compassion; it is attachment. Even in marriage, those marriages that last only a short time, do so because of attachment - although it is generally present - but because there is also compassion. Marriages that last only a short time do so because of a lack of compassion; there is only emotional attachment based on projection and expectation. When the only bond between close friends is attachment, then even a minor issue may cause one´s projections to change. As soon as our projections change, the attachment disappears, because that attachment was based solely on projection and expectation.<span style="color: blue;"> It is possible to have compassion without attachement, and similarly, to have anger without hatred.</span> Therefore we need to clarify the distinctions between compassion and attachment, and between anger and hatred. Such clarity is useful in our daily life and in our efforts toward world peace. I consider these to be basic spiritual values for the happness of all human beings, regardless of whether one is a believer or a nonbeliever."<br />
<br />
H.H Dalai Lama</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-55364421827768002892011-12-27T13:08:00.000-05:002011-12-27T13:08:49.131-05:00The Cankers<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizKd_lFKxKUgVQ4aQK05k4CnlEw14loN65rbFMcwXhWIlHUVTpC8mLPLz4nrn4iLEdRP_Ag5KLM1J5mH26gam_Ff08wgfHrqN18xPJ4OBX5kKTfOxFsFco0OOp6AWAWKzwutmkHJf9Ul6g/s1600/Buddha-sb.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizKd_lFKxKUgVQ4aQK05k4CnlEw14loN65rbFMcwXhWIlHUVTpC8mLPLz4nrn4iLEdRP_Ag5KLM1J5mH26gam_Ff08wgfHrqN18xPJ4OBX5kKTfOxFsFco0OOp6AWAWKzwutmkHJf9Ul6g/s320/Buddha-sb.jpg" width="550" /></a></div>The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. Dhp. 292-293</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-28645657209351288912011-12-26T14:39:00.001-05:002011-12-26T14:39:59.826-05:00Your Choice: Your Identification and Foreign Culture<div dir="ltr" style="text-align: left;" trbidi="on"><span id="Zoom"></span><br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPfh7nOq-9WS5EKUQ-lhr0nUgOghKQi0CgEEKeWSKMeiRp_Y6HUTSdiCzdzUbBXQPdtJ2Im_WXEaSVVt2NPP3BCzXZVYPXCCE-gRWi54Cmhd_FAntSZNO1EY7q58ihXnDi3-tcLQv84NWF/s1600/p1010368.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="380" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPfh7nOq-9WS5EKUQ-lhr0nUgOghKQi0CgEEKeWSKMeiRp_Y6HUTSdiCzdzUbBXQPdtJ2Im_WXEaSVVt2NPP3BCzXZVYPXCCE-gRWi54Cmhd_FAntSZNO1EY7q58ihXnDi3-tcLQv84NWF/s320/p1010368.jpg" width="550" /></a></div><br />
<span id="Zoom">It was the individual freedom of holding or celebrating religious creed. But he also warned that extreme enthusiasm over other religion is the destruction to the national identification.</span> Some Cambodian business people, private schools and media broadcasting operators, for their own interests, have been destroying Cambodia's tradition, custom and culture through promoting the event -- Christmas Day -- to the public, especially among the youth. ~Dr. Ros Chantrabuth, advisor to the Royal Academy of Cambodia<br />
<span id="Zoom"></span><span id="Zoom"><br />
Buddhism is Cambodia's state religion. More than 90 percent of the people are Buddhist followers. However, because of the globalization, Cambodian young are vulnerable to foreign cultures.<br />
[<a href="http://news.xinhuanet.com/english/culture/2011-12/25/c_131326083.htm" target="_blank">Xinhua News</a>]</span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-68631925850050849642011-12-26T07:06:00.002-05:002011-12-27T12:56:23.063-05:00Respectable and Honorable Ones<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzGf3ONo0fTkaPf81c45CFsTVoBgEoGv1LVkWyFlt973MseXxpAzMyTRdg-QibJ5xe6P5kPX8urzDgZi8uG2WeXXGWjXlQ0Slsihb2SiPdt8CTADORuinMk88GTwzPnJlAHGeKL_VUT2vk/s1600/monk3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="380" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzGf3ONo0fTkaPf81c45CFsTVoBgEoGv1LVkWyFlt973MseXxpAzMyTRdg-QibJ5xe6P5kPX8urzDgZi8uG2WeXXGWjXlQ0Slsihb2SiPdt8CTADORuinMk88GTwzPnJlAHGeKL_VUT2vk/s320/monk3.jpg" width="550" /></a></div><div style="text-align: center;">Who is wise and virtuous,</div><div style="text-align: center;">Gentle and keen-witted,</div><div style="text-align: center;">Humble and amenable,</div><div style="text-align: center;">Such a one to honor may attain.<br />
<br />
</div><div style="text-align: center;">Who is energetic and not indolent,</div><div style="text-align: center;">In misfortune unshaken,</div><div style="text-align: center;">Flawless in manner and intelligent,</div><div style="text-align: center;">Such a one to honor may attain.<br />
<br />
</div><div style="text-align: center;">Who is hospitable and friendly,</div><div style="text-align: center;">Liberal and unselfish,</div><div style="text-align: center;">A guide, an instructor, a leader,</div><div style="text-align: center;">Such a one to honor may attain.<br />
<br />
</div><div style="text-align: center;">Generosity, sweet speech,</div><div style="text-align: center;">Helpfulness to others,</div><div style="text-align: center;">Impartiality to all,</div><div style="text-align: center;">As the case demands.<br />
<br />
</div><div style="text-align: center;">These four winning ways make the world go round,</div><div style="text-align: center;">As the linchpin in a moving car.</div><div style="text-align: center;">If these in the world exist not,</div><div style="text-align: center;">Neither mother nor father will receive,</div><div style="text-align: center;">Respect and honor from their children.</div><div style="text-align: center;"><br />
</div><div style="text-align: center;">[Sigalovada Sutta] </div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-80616591241675911812011-12-25T15:48:00.000-05:002011-12-25T15:48:18.167-05:00Wrongly Directed Mind is the Worse Enemy<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6ywHHeiUts9UYD3M-vHbeeyFrVH1h5kC63U4QwsP5q_tSUUVZL3ohqDIK9umaTRUmvpNsqX_SkdjYc7IijT7KbJmnv60FsL64UugOWMQ2Dfgb6ILTjl-tGO8WSUi06wOIGjZjGwwr0b5v/s1600/angkor-cambodia-9cf1d1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="350" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6ywHHeiUts9UYD3M-vHbeeyFrVH1h5kC63U4QwsP5q_tSUUVZL3ohqDIK9umaTRUmvpNsqX_SkdjYc7IijT7KbJmnv60FsL64UugOWMQ2Dfgb6ILTjl-tGO8WSUi06wOIGjZjGwwr0b5v/s400/angkor-cambodia-9cf1d1.jpg" width="550" /></a></div>Whatever an enemy may do to an enemy, Or haters, one to another, Far worse is the harm, From one’s own wrongly directed mind. Niether mother nor father, Nor any other relative can do One as much good As one’s own well-directed mind. -Dhammapada v 42-43</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-57025992756122400562011-12-24T18:47:00.000-05:002011-12-24T18:47:20.595-05:00Lotus from the Mud<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiO9BILCMMiJRF1-TehqLqGM0sdcq6V06nOvk-dMwEMIQORqxuTJ1SGzJm6_iRqJaElgDqN2YTJMPtrlUsIzxI5Tkv_ghVxW345a2DD-R3gOizXp2O6iUPpaHt-_mmOxlgXCtKmhAx0HBY/s1600/red-lotus-big.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiO9BILCMMiJRF1-TehqLqGM0sdcq6V06nOvk-dMwEMIQORqxuTJ1SGzJm6_iRqJaElgDqN2YTJMPtrlUsIzxI5Tkv_ghVxW345a2DD-R3gOizXp2O6iUPpaHt-_mmOxlgXCtKmhAx0HBY/s320/red-lotus-big.jpg" width="550" /></a></div><br />
The lotus has its roots in the mud, Grows up through the deep water, And rises to the surface. It blooms into perfect beauty and purity in the sunlight. It is like the mind unfolding to perfect joy and wisdom. </div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-9125824587186225152011-12-24T18:42:00.000-05:002011-12-24T18:42:07.758-05:00Good and Evil<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP89wLd-emBjbai6DGBVn_9LbqaV26-fyOhRmL0Q6LX1ItgVM_5cLPWz8bDIZDKMtoeimArQHk6CvqeexBAL4LZkyMzM5Qb8CfVIKvSW9nLvOld7PIWI7oeGYIPYKu6SDrISV3NmGlWoL7/s1600/7706922-buddha-wheel-on-blue-cloud-sky.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="390" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP89wLd-emBjbai6DGBVn_9LbqaV26-fyOhRmL0Q6LX1ItgVM_5cLPWz8bDIZDKMtoeimArQHk6CvqeexBAL4LZkyMzM5Qb8CfVIKvSW9nLvOld7PIWI7oeGYIPYKu6SDrISV3NmGlWoL7/s400/7706922-buddha-wheel-on-blue-cloud-sky.jpg" width="550" /></a></div>"The kind of seed sown will produce that kind of fruit. Those who do good will reap good results. Those who do evil will reap evil results. If you carefully plant a good seed, You will joyfully gather good fruit." -Dhammapada</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-53257151732635238782011-12-23T13:17:00.000-05:002011-12-23T13:17:16.971-05:00The Buddha’s Teachings on Love<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggjBkdZz2iskb-3chaqmI9uDYqvuMXwy0zGPJrchb4J63oGF3xLw-SJfDRQvJR3wecXg4YuZmBmHAyiGXXxs1zaNxkWy5qWXy6mp6_48IsoxL_Arznpoqzs8N3S8v7AeX0t5NLlUE-wR8v/s1600/light-b.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggjBkdZz2iskb-3chaqmI9uDYqvuMXwy0zGPJrchb4J63oGF3xLw-SJfDRQvJR3wecXg4YuZmBmHAyiGXXxs1zaNxkWy5qWXy6mp6_48IsoxL_Arznpoqzs8N3S8v7AeX0t5NLlUE-wR8v/s320/light-b.jpg" width="320" /></a></div><div class="post-headline"><em>- by Gil Fronsdal</em></div><br />
<div style="text-align: justify;">Just as blood nourishes the heart which keeps it flowing, so love nourishes spiritual freedom and is, in turn, kept flowing by it. The connection is so strong that Buddhism, often known as a Path of Freedom, could equally be called a religion of love. Perhaps this is what he had in mind when the Dalai Lama said his religion is kindness. For the Buddha, love is one of the paths to full spiritual liberation. <br />
<br />
If we call Buddhism a religion of love we need to be clear what we mean by love, or more precisely, what forms of love we are including. Because freedom is the guide, the measure, and the ultimate goal of all things Buddhist, Buddhist love includes those forms of love that are characterized by freedom. Love that involves clinging, lust, confusion, neediness, fear, or grasping to self would, in Buddhist terms, be seen as expressions of bondage and limitation.<br />
<br />
Lovingkindness, compassion, appreciative joy, and a particular form of equanimity are the four kinds of love taught and encouraged in classic Buddhist teachings. None of these are uniquely Buddhist; they are four qualities of heart that reside within everyone, at least as potentials. Teachings about the four forms of love existed in India prior to the Buddha – they were elements common to the Indian spiritual world which he included within his system of practice. While Buddhism cannot exist without love, it may be helpful to realize that love can exist happily apart from Buddhism. Learning the ways of these four loves does not require one to become a Buddhist. It only requires a willingness to develop innate capacities.<br />
<br />
Love does not need to be left to chance. It mustn’t be a matter of “falling in love,” nor must it be accepted in whatever degree or frequency it happens to appear. The Buddhist tradition has developed a range of practices and reflections designed to develop our capacity to love. As with a treasure behind a locked door, we can find the key that allows us to open the door of love; like a muscle, love can be strengthened through practice. <br />
<br />
In their most developed forms, the four types of love can each become a boundless radiance glowing from us. As such, love may flow from us equally toward all beings or it can glow freely without needing to be directed to anyone. When boundless, love without any particular object is recognized in Buddhism as a form of liberation.<br />
<br />
To be “free” only when things are pleasant is not real liberation. Similarly, to love only in optimal conditions is not real love. Not a few Buddhist meditators have experienced great love while in meditation, only to have it disappear quickly outside of meditation. It can be easy to love all beings in the abstract, but it can be a great challenge to do so when we have to live with them. It is one thing to love and another to express that love in daily life.<br />
<br />
One of the most rewarding spiritual practices is to cultivate the ability to bring love into all aspects of our life and to all people we encounter. This entails learning how to include love’s presence while we speak to others, are in conflict with others, and are living with others. While this can be a daunting task, it begins with having the intention to do so. And it is supported by appreciating each manifestation of love that we encounter. Even practicing loving-kindness for the time it takes to snap the fingers is beneficial. Each drop of practice is significant and, as the Buddha said, “with dripping drops of water, the water jug is filled.”</div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-42109119114250435702011-12-19T07:00:00.002-05:002011-12-23T13:20:23.858-05:00The Foundations of Mindfulness<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: center;"><embed autoplay="false" height="14" loop="true" src="http://www.suttareadings.net/audio/mn.010.sclo.mp3" width="367"></embed></div><div class="title"><br />
</div><div class="title" style="color: #0c343d; text-align: center;"><span style="font-size: small;">MN 10: Satipatthana Sutta — The Four Establishments of Mindfulness </span></div><div class="title" style="text-align: center;"><span style="color: #0c343d; font-size: small;">The Buddha's comprehensive practical instructions on the development of mindfulness as the basis for insight. This Sutta Read by Sally Clough. From <a href="http://www.suttareadings.net/audio/index.html" target="_blank">SuttaReading</a></span></div><span class="summary"></span> <br />
<br />
<span style="font-size: large;">Read a translation of this sutta by Nyanasatta Thera </span><br />
<br />
Satipatthana Sutta: The Foundations of Mindfulness<br />
translated from the Pali by<br />
<a href="http://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html" target="_blank">Nyanasatta Thera</a><br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeinhi7EpBEfpo3CKR_ZWljh4q1v31gQYdoj3nuMoufIfaIQQSe0gMFRbXhQ27-vO7PFLs4dpa7UudYDE_5JLptHrtG3sm2iDIZE0QxjuiIu23As_t_wqdiEj6w1G4wNQl3Kc0QRhSK0cv/s1600/Resize-of-aa036.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeinhi7EpBEfpo3CKR_ZWljh4q1v31gQYdoj3nuMoufIfaIQQSe0gMFRbXhQ27-vO7PFLs4dpa7UudYDE_5JLptHrtG3sm2iDIZE0QxjuiIu23As_t_wqdiEj6w1G4wNQl3Kc0QRhSK0cv/s320/Resize-of-aa036.jpg" width="266" /></a></div>Thus have I heard. At one time the Blessed One was living among the Kurus, at Kammasadamma, a market town of the Kuru people. There the Blessed One addressed the bhikkhu thus: "Monks," and they replied to him, "Venerable Sir." The Blessed One spoke as follows:<br />
<br />
This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the four foundations of mindfulness. What are the four?<br />
<br />
Herein (in this teaching) a monk lives contemplating the body in the body,[1] ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives contemplating feelings in feelings, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness,[2] ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief.<br />
<span style="font-size: large;"><br />
</span><br />
<span style="font-size: large;">I. The Contemplation of the Body</span><br />
<br />
<b>1. Mindfulness of Breathing</b><br />
<br />
And how does a monk live contemplating the body in the body?<br />
<br />
Herein, monks, a monk, having gone to the forest, to the foot of a tree or to an empty place, sits down with his legs crossed, keeps his body erect and his mindfulness alert.[3]<br />
<br />
Ever mindful he breathes in, mindful he breathes out. Breathing in a long breath, he knows, "I am breathing in a long breath"; breathing out a long breath, he knows, "I am breathing out a long breath"; breathing in a short breath, he knows, "I am breathing in a short breath"; breathing out a short breath, he knows, "I am breathing out a short breath."<br />
<br />
"Experiencing the whole (breath-) body, I shall breathe in," thus he trains himself. "Experiencing the whole (breath-) body, I shall breathe out," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe in," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe out," thus he trains himself.<br />
<br />
Just as a skillful turner or turner's apprentice, making a long turn, knows, "I am making a long turn," or making a short turn, knows, "I am making a short turn," just so the monk, breathing in a long breath, knows, "I am breathing in a long breath"; breathing out a long breath, he knows, "I am breathing out a long breath"; breathing in a short breath, he knows, "I am breathing in a short breath"; breathing out a short breath, he knows, "I am breathing out a short breath." "Experiencing the whole (breath-) body, I shall breathe in," thus he trains himself. "Experiencing the whole (breath-) body, I shall breathe out," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe in," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe out," thus he trains himself.<br />
<br />
Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.[4] He lives contemplating origination factors[5] in the body, or he lives contemplating dissolution factors[6] in the body, or he lives contemplating origination-and-dissolution factors[7] in the body. Or his mindfulness is established with the thought: "The body exists,"[8] to the extent necessary just for knowledge and mindfulness, and he lives detached,[9] and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.<br />
<br />
<b>2. The Postures of the Body</b><br />
<br />
And further, monks, a monk knows, when he is going, "I am going"; he knows, when he is standing, "I am standing"; he knows, when he is sitting, "I am sitting"; he knows, when he is lying down, "I am lying down"; or just as his body is disposed so he knows it.<br />
<br />
Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body.[10] Or his mindfulness is established with the thought: "The body exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.<br />
<br />
<b>3. Mindfulness with Clear Comprehension</b><br />
<br />
And further, monks, a monk, in going forward and back, applies clear comprehension; in looking straight on and looking away, he applies clear comprehension; in bending and in stretching, he applies clear comprehension; in wearing robes and carrying the bowl, he applies clear comprehension; in eating, drinking, chewing and savoring, he applies clear comprehension; in walking, in standing, in sitting, in falling asleep, in waking, in speaking and in keeping silence, he applies clear comprehension.<br />
<br />
Thus he lives contemplating the body in the body...<br />
<br />
<b>4. The Reflection on the Repulsiveness of the Body</b><br />
<br />
And further, monks, a monk reflects on this very body enveloped by the skin and full of manifold impurity, from the soles up, and from the top of the head-hairs down, thinking thus: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine."<br />
<br />
Just as if there were a double-mouthed provision bag full of various kinds of grain such as hill paddy, paddy, green gram, cow-peas, sesamum, and husked rice, and a man with sound eyes, having opened that bag, were to take stock of the contents thus: "This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesamum, this is husked rice." Just so, monks, a monk reflects on this very body enveloped by the skin and full of manifold impurity, from the soles up, and from the top of the head-hairs down, thinking thus: "There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine."<br />
<br />
Thus he lives contemplating the body in the body...<br />
<br />
<b>5. The Reflection on the Material Elements</b><br />
<br />
And further, monks, a monk reflects on this very body, however it be placed or disposed, by way of the material elements: "There are in this body the element of earth, the element of water, the element of fire, the element of wind."[11]<br />
<br />
Just as if, monks, a clever cow-butcher or his apprentice, having slaughtered a cow and divided it into portions, should be sitting at the junction of four high roads, in the same way, a monk reflects on this very body, as it is placed or disposed, by way of the material elements: "There are in this body the elements of earth, water, fire, and wind."<br />
<br />
Thus he lives contemplating the body in the body...<br />
<br />
<b>6. The Nine Cemetery Contemplations</b><br />
<br />
(1) And further, monks, as if a monk sees a body dead one, two, or three days; swollen, blue and festering, thrown in the charnel ground, he then applies this perception to his own body thus: "Verily, also my own body is of the same nature; such it will become and will not escape it."<br />
<br />
Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution-factors in the body. Or his mindfulness is established with the thought: "The body exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.<br />
<br />
(2) And further, monks, as if a monk sees a body thrown in the charnel ground, being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, he then applies this perception to his own body thus: "Verily, also my own body is of the same nature; such it will become and will not escape it."<br />
<br />
Thus he lives contemplating the body in the body...<br />
<br />
(3) And further, monks, as if a monk sees a body thrown in the charnel ground and reduced to a skeleton with some flesh and blood attached to it, held together by the tendons...<br />
<br />
(4) And further, monks, as if a monk sees a body thrown in the charnel ground and reduced to a skeleton blood-besmeared and without flesh, held together by the tendons...<br />
<br />
(5) And further, monks, as if a monk sees a body thrown in the charnel ground and reduced to a skeleton without flesh and blood, held together by the tendons...<br />
<br />
(6) And further, monks, as if a monk sees a body thrown in the charnel ground and reduced to disconnected bones, scattered in all directions_here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull...<br />
<br />
(7) And further, monks, as if a monk sees a body thrown in the charnel ground, reduced to bleached bones of conchlike color...<br />
<br />
(8) And further, monks, as if a monk sees a body thrown in the charnel ground reduced to bones, more than a year-old, lying in a heap...<br />
<br />
(9) And further, monks, as if a monk sees a body thrown in the charnel ground, reduced to bones gone rotten and become dust, he then applies this perception to his own body thus: "Verily, also my own body is of the same nature; such it will become and will not escape it."<br />
<br />
Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination factors in the body, or he lives contemplating dissolution factors in the body, or he lives contemplating origination-and-dissolution factors in the body. Or his mindfulness is established with the thought: "The body exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating the body in the body.<br />
<br />
<span style="font-size: large;">II. The Contemplation of Feeling</span><br />
<br />
And how, monks, does a monk live contemplating feelings in feelings?<br />
<br />
Herein, monks, a monk when experiencing a pleasant feeling knows, "I experience a pleasant feeling"; when experiencing a painful feeling, he knows, "I experience a painful feeling"; when experiencing a neither-pleasant-nor-painful feeling," he knows, "I experience a neither-pleasant-nor-painful feeling." When experiencing a pleasant worldly feeling, he knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant spiritual feeling, he knows, "I experience a pleasant spiritual feeling"; when experiencing a painful worldly feeling, he knows, "I experience a painful worldly feeling"; when experiencing a painful spiritual feeling, he knows, "I experience a painful spiritual feeling"; when experiencing a neither-pleasant-nor-painful worldly feeling, he knows, "I experience a neither-pleasant-nor-painful worldly feeling"; when experiencing a neither-pleasant-nor-painful spiritual feeling, he knows, "I experience a neither-pleasant-nor-painful spiritual feeling."<br />
<br />
Thus he lives contemplating feelings in feelings internally, or he lives contemplating feelings in feelings externally, or he lives contemplating feelings in feelings internally and externally. He lives contemplating origination factors in feelings, or he lives contemplating dissolution factors in feelings, or he lives contemplating origination-and-dissolution factors in feelings.[12] Or his mindfulness is established with the thought, "Feeling exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating feelings in feelings.<br />
<br />
<span style="font-size: large;">III. The Contemplation of Consciousness</span><br />
<br />
And how, monks, does a monk live contemplating consciousness in consciousness?<br />
<br />
Herein, monks, a monk knows the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state;[13] the distracted state of consciousness, as the distracted state;[14] the developed state of consciousness as the developed state;[15] the undeveloped state of consciousness as the undeveloped state;[16] the state of consciousness with some other mental state superior to it, as the state with something mentally higher;[17] the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher;[18] the concentrated state of consciousness, as the concentrated state; the unconcentrated state of consciousness, as the unconcentrated state; the freed state of consciousness, as the freed state;[19] and the unfreed state of consciousness as the unfreed state.<br />
<br />
Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination factors in consciousness, or he lives contemplating dissolution-factors in consciousness, or he lives contemplating origination-and-dissolution factors in consciousness.[20] Or his mindfulness is established with the thought, "Consciousness exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating consciousness in consciousness.<br />
<br />
<span style="font-size: large;">IV. The Contemplation of Mental Objects</span><br />
<br />
<b>1. The Five Hindrances</b><br />
<br />
And how, monks, does a monk live contemplating mental objects in mental objects?<br />
<br />
Herein, monks, a monk lives contemplating mental objects in the mental objects of the five hindrances.<br />
<br />
How, monks, does a monk live contemplating mental objects in the mental objects of the five hindrances?<br />
<br />
Herein, monks, when sense-desire is present, a monk knows, "There is sense-desire in me," or when sense-desire is not present, he knows, "There is no sense-desire in me." He knows how the arising of the non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.<br />
<br />
When anger is present, he knows, "There is anger in me," or when anger is not present, he knows, "There is no anger in me." He knows how the arising of the non-arisen anger comes to be; he knows how the abandoning of the arisen anger comes to be; and he knows how the non-arising in the future of the abandoned anger comes to be.<br />
<br />
When sloth and torpor are present, he knows, "There are sloth and torpor in me," or when sloth and torpor are not present, he knows, "There are no sloth and torpor in me." He knows how the arising of the non-arisen sloth and torpor comes to be; he knows how the abandoning of the arisen sloth and torpor comes to be; and he knows how the non-arising in the future of the abandoned sloth and torpor comes to be.<br />
<br />
When agitation and remorse are present, he knows, "There are agitation and remorse in me," or when agitation and remorse are not present, he knows, "There are no agitation and remorse in me." He knows how the arising of the non-arisen agitation and remorse comes to be; he knows how the abandoning of the arisen agitation and remorse comes to be; and he knows how the non-arising in the future of the abandoned agitation and remorse comes to be.<br />
<br />
When doubt is present, he knows, "There is doubt in me," or when doubt is not present, he knows, "There is no doubt in me." He knows how the arising of the non-arisen doubt comes to be; he knows how the abandoning of the arisen doubt comes to be; and he knows how the non-arising in the future of the abandoned doubt comes to be.<br />
<br />
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination factors in mental objects, or he lives contemplating dissolution factors in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects.[21] Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating mental objects in the mental objects of the five hindrances.<br />
<br />
<b>2. The Five Aggregates of Clinging</b><br />
<br />
And further, monks, a monk lives contemplating mental objects in the mental objects of the five aggregates of clinging.[22]<br />
<br />
How, monks, does a monk live contemplating mental objects in the mental objects of the five aggregates of clinging?<br />
<br />
Herein, monks, a monk thinks, "Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are formations; thus is the arising of formations; and thus is the disappearance of formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness."<br />
<br />
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination factors in mental objects, or he lives contemplating dissolution factors in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects.[23] Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus also, monks, a monk lives contemplating mental objects in the mental objects of the five aggregates of clinging.<br />
<br />
<b>3. The Six Internal and External Sense Bases</b><br />
<br />
And further, monks, a monk lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases.<br />
<br />
How, monks, does a monk live contemplating mental objects in the mental objects of the six internal and the six external sense-bases?<br />
<br />
Herein, monks, a monk knows the eye and visual forms and the fetter that arises dependent on both (the eye and forms);[24] he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the arisen fetter comes to be; and he knows how the non-arising in the future of the abandoned fetter comes to be.<br />
<br />
He knows the ear and sounds... the nose and smells... the tongue and flavors... the body and tactual objects... the mind and mental objects, and the fetter that arises dependent on both; he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the arisen fetter comes to be; and he knows how the non-arising in the future of the abandoned fetter comes to be.<br />
<br />
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination factors in mental objects, or he lives contemplating dissolution factors in mental objects, or he lives contemplating origination-and-dissolution factors in mental objects.[25] Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the six internal and the six external sense-bases.<br />
<br />
<b>4. The Seven Factors of Enlightenment</b><br />
<br />
And further, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.<br />
<br />
How, monks, does a monk live contemplating mental objects in the mental objects of the seven factors of enlightenment?<br />
<br />
Herein, monks, when the enlightenment-factor of mindfulness is present, the monk knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent, he knows, "The enlightenment-factor of mindfulness is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.<br />
<br />
When the enlightenment-factor of the investigation of mental objects is present, the monk knows, "The enlightenment-factor of the investigation of mental objects is in me"; when the enlightenment-factor of the investigation of mental objects is absent, he knows, "The enlightenment-factor of the investigation of mental objects is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in the development of the arisen enlightenment-factor of the investigation of mental objects comes to be.<br />
<br />
When the enlightenment-factor of energy is present, he knows, "The enlightenment-factor of energy is in me"; when the enlightenment-factor of energy is absent, he knows, "The enlightenment-factor of energy is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of energy comes to be, and how perfection in the development of the arisen enlightenment-factor of energy comes to be.<br />
<br />
When the enlightenment-factor of joy is present, he knows, "The enlightenment-factor of joy is in me"; when the enlightenment-factor of joy is absent, he knows, "The enlightenment-factor of joy is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of joy comes to be, and how perfection in the development of the arisen enlightenment-factor of joy comes to be.<br />
<br />
When the enlightenment-factor of tranquillity is present, he knows, "The enlightenment-factor of tranquillity is in me"; when the enlightenment-factor of tranquillity is absent, he knows, "The enlightenment-factor of tranquillity is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of tranquillity comes to be, and how perfection in the development of the arisen enlightenment-factor of tranquillity comes to be.<br />
<br />
When the enlightenment-factor of concentration is present, he knows, "The enlightenment-factor of concentration is in me"; when the enlightenment-factor of concentration is absent, he knows, "The enlightenment-factor of concentration is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of concentration comes to be, and how perfection in the development of the arisen enlightenment-factor of concentration comes to be.<br />
<br />
When the enlightenment-factor of equanimity is present, he knows, "The enlightenment-factor of equanimity is in me"; when the enlightenment-factor of equanimity is absent, he knows, "The enlightenment-factor of equanimity is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of equanimity comes to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.<br />
<br />
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects.[26] Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.<br />
<br />
<b>5. The Four Noble Truths</b><br />
<br />
And further, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.<br />
<br />
How, monks, does a monk live contemplating mental objects in the mental objects of the four noble truths?<br />
<br />
Herein, monks, a monk knows, "This is suffering," according to reality; he knows, "This is the origin of suffering," according to reality; he knows, "This is the cessation of suffering," according to reality; he knows "This is the road leading to the cessation of suffering," according to reality.<br />
<br />
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects.[27] Or his mindfulness is established with the thought, "Mental objects exist," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.<br />
<br />
* * *<br />
<br />
Verily, monks, whosoever practices these four foundations of mindfulness in this manner for seven years, then one of these two fruits may be expected by him: highest knowledge (arahantship) here and now, or if some remainder of clinging is yet present, the state of non-returning.[28]<br />
<br />
O monks, let alone seven years. Should any person practice these four foundations of mindfulness in this manner for six years... five years... four years... three years... two years... one year, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.<br />
<br />
O monks, let alone a year. Should any person practice these four foundations of mindfulness in this manner for seven months... six months... five months... four months... three months... two months... a month... half a month, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.<br />
<br />
O monks, let alone half a month. Should any person practice these four foundations of mindfulness in this manner for a week, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.<br />
<br />
Because of this it was said: "This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the four foundations of mindfulness."<br />
<br />
Thus spoke the Blessed One. Satisfied, the monks approved of his words.<br />
Notes<br />
<br />
1. The repetition of the phrases 'contemplating the body in the body,' 'feelings in feelings,' etc. is meant to impress upon the meditator the importance of remaining aware whether, in the sustained attention directed upon a single chosen object, one is still keeping to it, and has not strayed into the field of another contemplation. For instance, when contemplating any bodily process, a meditator may unwittingly be side-tracked into a consideration of his feelings connected with that bodily process. He should then be clearly aware that he has left his original subject, and is engaged in the contemplation of feeling.<br />
<br />
2. Mind (Pali citta, also consciousness or viññana) in this connection means the states of mind or units in the stream of mind of momentary duration. Mental objects, dhamma, are the mental contents or factors of consciousness making up the single states of mind.<br />
<br />
3. Literally, "setting up mindfulness in front."<br />
<br />
4. 'Internally': contemplating his own breathing; 'externally': contemplating another's breathing; 'internally and externally': contemplating one's own and another's breathing, alternately, with uninterrupted attention. In the beginning one pays attention to one's own breathing only, and it is only in advanced stages that for the sake of practicing insight, one by inference at times pays attention also to another person's process of breathing.<br />
<br />
5. The origination factors (samudaya-dhamma), that is, the conditions of the origination of the breath-body; these are: the body in its entirety, nasal aperture and mind.<br />
<br />
6. The conditions of the dissolution of the breath-body are: the destruction of the body and of the nasal aperture, and the ceasing of mental activity.<br />
<br />
7. The contemplation of both, alternately.<br />
<br />
8. That is, only impersonal bodily processes exist, without a self, soul, spirit or abiding essence or substance. The corresponding phrase in the following contemplations should be understood accordingly.<br />
<br />
9. Detached from craving and wrong view.<br />
<br />
10. All contemplations of the body, excepting the preceding one, have as factors of origination: ignorance, craving, kamma, food, and the general characteristic of originating; the factors of dissolution are: disappearance of ignorance, craving, kamma, food, and the general characteristic of dissolving.<br />
<br />
11. The so-called 'elements' are the primary qualities of matter, explained by Buddhist tradition as solidity (earth), adhesion (water), caloricity (fire) and motion (wind or air).<br />
<br />
12. The factors of origination are here: ignorance, craving, kamma, and sense-impression, and the general characteristic of originating; the factors of dissolution are: the disappearance of the four, and the general characteristic of dissolving.<br />
<br />
13. This refers to a rigid and indolent state of mind.<br />
<br />
14. This refers to a restless mind.<br />
<br />
15. The consciousness of the meditative absorptions of the fine-corporeal and uncorporeal sphere (rupa-arupa-jhana).<br />
<br />
16. The ordinary consciousness of the sensuous state of existence (kamavacara).<br />
<br />
17. The consciousness of the sensuous state of existence, having other mental states superior to it.<br />
<br />
18. The consciousness of the fine-corporeal and the uncorporeal spheres, having no mundane mental state superior to it.<br />
<br />
19. Temporarily freed from the defilements either through the methodical practice of insight (vipassana) freeing from single evil states by force of their opposites, or through the meditative absorptions (jhana).<br />
<br />
20. The factors of origination consist here of ignorance, craving, kamma, body-and-mind (nama-rupa), and the general characteristic of originating; the factors of dissolution are: the disappearance of ignorance, etc., and the general characteristic of dissolving.<br />
<br />
21. The factors of origination are here the conditions which produce the hindrances, such as wrong reflection, etc., the factors of dissolution are the conditions which remove the hindrances, e.g., right reflection.<br />
<br />
22. These five groups or aggregates constitute the so-called personality. By making them objects of clinging, existence, in the form of repeated births and deaths, is perpetuated.<br />
<br />
23. The origination-and-dissolution factors of the five aggregates: for material form, the same as for the postures (Note 10); for feeling, the same as for the contemplation of feeling (Note 12); for perception and formations, the same as for feeling (Note 12); for consciousness, the same as for the contemplation of consciousness (Note 20).<br />
<br />
24. The usual enumeration of the ten principal fetters (samyojana), as given in the Discourse Collection (Sutta Pitaka), is as follows: (1) self-illusion, (2) skepticism, (3) attachment to rules and rituals, (4) sensual lust, (5) ill-will, (6) craving for fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit, (9) restlessness, (10) ignorance.<br />
<br />
25. Origination factors of the ten physical sense-bases are ignorance, craving, kamma, food, and the general characteristic of originating; dissolution factors: the general characteristic of dissolving and the disappearance of ignorance, etc. The origination-and-dissolution factors of the mind-base are the same as those of feeling (Note 12).<br />
<br />
26. Just the conditions conducive to the origination and dissolution of the factors of enlightenment comprise the origination-and-dissolution factors here.<br />
<br />
27. The origination-and-dissolution factors of the truths should be understood as the arising and passing of suffering, craving, and the path; the truth of cessation is not to be included in this contemplation since it has neither origination nor dissolution.<br />
<br />
28. That is, the non-returning to the world of sensuality. This is the last stage before the attainment of the final goal of arahantship.<br />
<br />
</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-15986670152071591082011-12-18T14:58:00.002-05:002022-06-08T15:21:16.196-04:00Sick People<div id="H_meta"><div id="H_tipitakaID">AN 3.22 </div><div id="H_docTitle">Gilana Sutta: Sick People </div><div id="H_docBy">translated from the Pali by </div><div id="H_docAuthor">Thanissaro Bhikkhu</div><div id="H_docAuthor"></div></div><div class="chapter"><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5ussNbspOHnAZPxkwg7ptfaz6EfsfkNmpT1unPmODDBuAjvufQO_W9eDKqZkooPjSnpmElP3daKAtdn4kEPYFQAJ_Zb2thPGgsIVISKMI489yjC9HF9Rn0HSNVZzS_LSZMbA3irSs6PD1KpUGSroV8sMC4hzeA47R8oC90vAhLHwaXIu_qpNVxm_3Bw/s500/3943987835_eed40bb081.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="328" data-original-width="500" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5ussNbspOHnAZPxkwg7ptfaz6EfsfkNmpT1unPmODDBuAjvufQO_W9eDKqZkooPjSnpmElP3daKAtdn4kEPYFQAJ_Zb2thPGgsIVISKMI489yjC9HF9Rn0HSNVZzS_LSZMbA3irSs6PD1KpUGSroV8sMC4hzeA47R8oC90vAhLHwaXIu_qpNVxm_3Bw/w200-h131/3943987835_eed40bb081.jpg" width="200" /></a></div>"There are these three types of sick people to be found existing in the world. Which three? "There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will not recover from that illness. There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will recover from that illness. There is the case of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing, but not if he doesn't.</span></div>
<br />
"Now, it is because of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing — but not if he doesn't — that food for the sick has been allowed, medicine for the sick has been allowed, nursing for the sick has been allowed. And it is because there is this sort of sick person that the other sorts of sick persons are to be nursed as well.[1]<br />
"These are the three types of sick people to be found existing in the world.<br />
<br />
"In the same way, these three types of people, like the three types of sick people, are to be found existing in the world. Which three?<br />
<br />
"There is the case of the person who — regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata — will not alight on the lawfulness, the rightness of skillful mental qualities. There is the case of the person who — regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata — will alight on the lawfulness, the rightness of skillful mental qualities. There is the case of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata, but not if he doesn't.<br />
<br />
"Now, it is because of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata — but not if he doesn't — that the teaching of the Dhamma has been allowed. And it is because there is this sort of person that the other sorts of persons are to be taught the Dhamma as well [on the chance that they may actually turn out to need and benefit from the teaching].<br />
"These are the three types of people, like the three types of sick people, to be found existing in the world."<br />
<div class="notes"><b><br />
Notes</b><br />
<dl><dt>1. I.e., on the chance that they may actually turn out to need and benefit from such nursing.</dt>
</dl></div></div>Dhamma Cityhttp://www.blogger.com/profile/02998410707692082191noreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-13243862804594498482011-12-17T12:58:00.006-05:002022-07-24T01:26:21.136-04:00The Removal of Distracting Thoughts <div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: center;"><embed autoplay="false" height="14" loop="true" src="http://www.suttareadings.net/audio/mn.020.medh.mp3" width="367"></embed></div><span style="color: #3d85c6;">MN 20: Vitakkasanthana Sutta — The Removal of Distracting Thoughts. </span><span class="summary" style="color: #3d85c6;">Five practical methods of responding wisely to unskillful thoughts (thoughts connected with desire, aversion, or delusion). This Sutta read by Ayya Medhanandi. </span><span style="color: #3d85c6;">Recorded by the reader in July 2005 in Paekakariki, New Zealand. Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi.</span><span class="summary" style="color: #3d85c6;"> From www.suttareadings.net</span><br />
<center><div style="text-align: left;"></div> </center><center><div id="H_docTitle"><span style="font-size: large;">Vitakkasanthana Sutta: The Removal of Distracting Thoughts </span></div><span style="font-size: large;"> </span> <div id="H_docBy"><span style="font-size: large;">translated from the Pali by </span></div><div id="H_docAuthor"><span style="font-size: large;">Soma Thera</span><br />
<span style="font-size: large;">[www.accesstoinsight.org] </span></div><div id="H_docAuthor"><br />
<br />
</div><div id="H_docAuthor" style="text-align: left;"><div class="chapter">Thus have I heard. At one time the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Pleasance. The Blessed One addressed the bhikkhus, saying, "Bhikkhus," and they replied to him saying, "Reverend Sir." The Blessed One spoke as follows:<br />
<br />
"Five things should be reflected on from time to time, by the bhikkhu who is intent on the higher consciousness. What five?<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5-fAjpwYul06Qh6dwDeMpZgThL4UR0HYUiu3baKmhDgJ3RJILIfagri1oLzZEEh0Tuisi7ytMpnl74Q4mLu9ly5dwKis502_5efdh16uDo-zGwctipuhLDAtVn9hvComtDh-Zf0Vmc9Bo/s1600/125812777441650" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5-fAjpwYul06Qh6dwDeMpZgThL4UR0HYUiu3baKmhDgJ3RJILIfagri1oLzZEEh0Tuisi7ytMpnl74Q4mLu9ly5dwKis502_5efdh16uDo-zGwctipuhLDAtVn9hvComtDh-Zf0Vmc9Bo/s320/125812777441650" width="248" /></a></div>When evil unskillful thoughts connected with desire, hate, and delusion arise in a bhikkhu through reflection on an adventitious object, he should, (in order to get rid of that), reflect on a different object which is connected with skill. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
Like an experienced carpenter or carpenter's apprentice, striking hard at, pushing out, and getting rid of a coarse peg with a fine one, should the bhikkhu in order to get rid of the adventitious object, reflect on a different object which is connected with skill. Then the evil unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
If the evil unskillful thoughts continue to arise in a bhikkhu, who in order to get rid of an adventitious object reflects on a different object which is connected with skill, he should ponder on the disadvantages of unskillful thoughts thus: Truly these thoughts of mine are unskillful, blameworthy, and productive of misery. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
Like a well-dressed young man or woman who feels horrified, humiliated and disgusted because of the carcass of a snake, dog, or human that is hung round his or her neck, should the bhikkhu in whom unskillful thoughts continue to arise in spite of his reflection on the object which is connected with skill, ponder on the disadvantages of unskillful thoughts thus: Truly, these thoughts of mine are unskillful, blameworthy, and productive of misery. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
If evil, unskillful thoughts continue to arise in a bhikkhu who ponders on their disadvantageousness, he should in regard to them, endeavor to be without attention and reflection. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
Like a keen-eyed man shutting his eyes and looking away from some direction in order to avoid seeing visible objects come within sight, should the bhikkhu in whom evil, unskillful thoughts continue to arise in spite of his pondering on their disadvantageousness, endeavor to be without attention and reflection as regards them. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
If evil, unskillful thoughts continue to arise in a bhikkhu in spite of his endeavor to be without attention and reflection as regards evil, unskillful thoughts, he should reflect on the removal of the (thought) source of those unskillful thoughts. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
Just as a man finding no reason for walking fast, walks slowly; finding no reason for walking slowly, stands; finding no reason for sitting down, lies down, and thus getting rid of a posture rather uncalm resorts to a restful posture, just so should the bhikkhu in whom evil, unskillful thoughts arise, in spite of his endeavor to be without attention and reflection regarding them, reflect on the removal of the (thought) source of those unskillful thoughts. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
If evil, unskillful thoughts continue to arise in a bhikkhu in spite of his reflection on the removal of a source of unskillful thoughts, he should with clenched teeth and the tongue pressing on the palate, restrain, subdue and beat down the (evil) mind by the (good) mind. Then the evil, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
Like a strong man holding a weaker man by the head or shoulders and restraining, subduing and beating him down, should the bhikkhu in whom evil, unskillful thoughts continue to arise in spite of his reflection on the source of unskillful thoughts, restrain, subdue and beat down the (evil) mind by the (good) mind, with clenched teeth and the tongue pressing on the palate. Then the evil, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).<br />
<br />
When, indeed, bhikkhus, evil unskillful thoughts due to reflection on an adventitious object are eliminated, when they disappear, and the mind stands firm, settles down, becomes unified and concentrated just within (his subject of meditation), through his reflection on an object connected with skill, through his pondering on the disadvantages of unskillful thoughts, his endeavoring to be without attentiveness and reflection as regards those thoughts or through his restraining, subduing, and beating down of the evil mind by the good mind with clenched teeth and tongue pressing on the palate, that bhikkhu is called a master of the paths along which thoughts travel. The thought he wants to think, that, he thinks; the thought he does not want to think, that, he does not think. He has cut down craving, removed the fetter, rightly mastered pride, and made an end of suffering."<br />
<br />
The Blessed One said this, and the bhikkhus glad at heart, approved of his words.</div></div></center></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-2438796541183332580.post-32338889860742254802011-12-16T07:00:00.001-05:002011-12-16T07:00:06.484-05:00Seeing Things as They Are<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: justify;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGlBjHgONhmU2XalYDA9Y0zjKnSBNwinshqCcgYu_z5TnD4uj-Sj_9n_-7Aw0QvygXbkXRZXcDMRsbMPBsjncX07Y1_5j9d7RYAge9H5ZBzvLRxuxISyv1FnZ3xmJdCW5RwZRq8ayj29rD/s1600/Nyanaponika+Thera.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="146" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGlBjHgONhmU2XalYDA9Y0zjKnSBNwinshqCcgYu_z5TnD4uj-Sj_9n_-7Aw0QvygXbkXRZXcDMRsbMPBsjncX07Y1_5j9d7RYAge9H5ZBzvLRxuxISyv1FnZ3xmJdCW5RwZRq8ayj29rD/s200/Nyanaponika+Thera.jpg" width="200" /></a>If we contemplate even a minute sector of life's vast range, we are faced with a variety of living forms so tremendous that it defies all description. Yet three basic features can be discerned as common to everything that has animate existence, from the microbe to man, from the simplest sensations to the thoughts of a creative genius:<br />
<br />
<em></em></div><div class="separator" style="clear: both; text-align: justify;"><em>impermanence or change (anicca);<br />
suffering or unsatisfactoriness (dukkha);<br />
non-self or insubstantiality (anatta).</em></div><br />
<div style="text-align: justify;">These three basic facts were first found and formulated over 2,500 years ago by the Buddha, who was rightly called "the Knower of the World" <em>(loka-vidu)</em>. They are designated, in Buddhist terminology, the three characteristics <em>(ti-lakkhana)</em> — the invariable marks or signs of everything that springs into being, the "signata" stamped upon the very face of life itself.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Of the three, the first and third apply directly to inanimate existence as well as to the animate, for every concrete entity by its very nature undergoes change and is devoid of substance. The second feature, suffering, is of course only an experience of the animate. But the Buddha applies the characteristic of suffering to all conditioned things, in the sense that, for living beings, everything conditioned is a potential cause of experienced suffering and is at any rate incapable of giving lasting satisfaction. Thus the three are truly universal marks pertaining even to what is below or beyond our normal range of perception.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The Buddha teaches that life can be correctly understood only if these basic facts are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">To see things as they really are means to see them consistently in the light of the three characteristics. Not to see them in this way, or to deceive oneself about their reality and range of application, is the defining mark of ignorance, and ignorance is by itself a potent cause of suffering, knitting the net in which man is caught — the net of false hopes, of unrealistic and harmful desires, of delusive ideologies and of perverted values and aims.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ignoring or distorting the three basic facts ultimately leads only to frustration, disappointment and despair. But if we learn to see through deceptive appearances, and discern the three characteristics, this will yield immense benefits, both in our daily life and in our spiritual striving. On the mundane level, the clear comprehension of impermanence, suffering and non-self will bring us a saner outlook on life. It will free us from unrealistic expectations, bestow a courageous acceptance of suffering and failure, and protect us against the lure of deluded assumptions and beliefs. In our quest for the supramundane, comprehension of the three characteristics will be indispensable. The meditative experience of all phenomena as inseparable from the three marks will loosen, and finally cut, the bonds binding us to an existence falsely imagined to be lasting, pleasurable and substantive. With growing clarity, all things internal and external will be seen in their true nature: as constantly changing, as bound up with suffering and as unsubstantial, without an eternal soul or abiding essence. By seeing thus, detachment will grow, bringing greater freedom from egoistic clinging and culminating in Nibbana, mind's final liberation from suffering.</div><br />
<strong><em>by Nyanaponika Thera</em></strong></div>Unknownnoreply@blogger.com