The Wise Man
76
Should one find a man
who points out faults and who reproves,
let him follow
such a wise and sagacious person
as one would a guide to hidden treasure.
It is always better,
and never worse,
to cultivate such an association.
77
Let him admonish,
instruct and shield one from wrong;
he, indeed,
is dear to the good
and detestable to the evil.
78
Do not associate
with evil companions;
do not seek the fellowship of the vile.
Associate with good friends;
seek the fellowship of noble men.
79
He who drinks deep
the Dhamma
lives happily
with a tranquil mind.
The wise man ever delights
in the Dhamma made known
by the Noble One ( the Buddha).
80
Irrigators regulate the waters;
fletchers straighten the arrow shaft;
carpenters shape the wood;
the wise control themselves.
81
Just as a solid rock
is not shaken by the storm,
even so the wise are not affected
by praise or blame.
82
On hearing the Teachings,
the wise become perfectly purified,
like a lake deep,
clear and still.
83
The good renounce
(attachment for) everything.
The virtuous
do not prattle
with a yearning for pleasures.
The wise
show no elation or depression
when touched
by happiness or sorrow.
84
He is indeed virtuous,
wise and righteous
who neither for his own sake
nor for the sake of another
(does any wrong),
who does not crave for sons,
wealth or kingdom,
and does not desire
success by unjust means.
85
Few among men
are those
who cross to the farther shore.
The rest, the bulk of men,
only run up and down the hither bank.
86
But those who act
accroding
to the perfectly taught Dhamma
will cross the realm of Death,
so difficult to cross.
87-88
Abandoning the dark way,
let the wise man cultivate
the bright path.
Having gone from home
to homelessness,
let him yearn for that delight
in detachment,
so difficult to enjoy.
Giving up sensual pleasures,
with no attachment,
let the wise man cleanse
himself of defilements of the mind.
89
Those whose minds
have reached
full excellence
in the factors of enlightenment,
who, having renounced
acquisitiveness,
rejoice in not clinging to things --
rid of cankers,
glowing with wisdom,
they have attained Nibbana
in this very life. *
*Cankers (asara)
The four basic mental pollutants of sensual desire, desire for continued existence, ignorance and false views. Their destruction is necessary for attainment of Nibbana.
Friday, February 29, 2008
Sunday, February 24, 2008
Dhammapada
The Fools
60
Long is the night to the sleepless;
long is the league to the weary.
Long is worldly existence to fools
who know not the Sublime Truth.
61
Should a seeker not find
a companion who is better or equal,
let him resolutely pursue a solitary course;
there is no fellowship with the fool.
62
The fool worries, thinking,
"I have sons, I have wealth."
Indeed, when he himself is not his own,
whence are sons, whence is wealth?
63
A fool who knows his foolishness
is wise at least to that extent,
but a fool who thinks himself wise
is called a fool indeed.
64
Though all his life a fool associates
with a wise man,
he no more comprehends
the Truth
than a spoon tastes the flavour of the soup.
65
Though only for a moment
a discerning person associates
with the wise man,
quickly he comprehends the Truth,
just as the tongue tastes
the flavour of the soup.
66
Fools of little wit are enemies
unto themselves as they move about
doing evil deeds,
the fruits of which are bitter .
67
Ill done is that action doing
which one repents later,
and the fruit of which one,
weeping, reaps with tears.
68
Well done is that action doing
which one repents not later,
and the fruit of which one reaps
with delight and happiness.
69
So long as an evil deed has not ripened,*
the fool thinks it as sweet as honey.
But when the evil deed ripens,
the fool comes to grief.
70
Month after month
a fool may eat his food
with the tip of a blade of grass,
but he still is not worth
a sixteen part
of those who have comprehended
the Truth.
71
Truly, an evil deed committed
does not immediately bear fruit,
like milk that does not
turn sour all at once.
But smouldering, it follows the fool
like fire covered by ashes.
72
To his own ruin
the fool gains knowledge,
for it cleaves his head and
destroys his innate goodness.
73
The fool seeks undeserved reputation,
precedence among monks,
authority over monasteries,
and honour among householders.
74
"Let both laymen and monks
think that it was done by me.
In every work, great and small,
let them follow me"
-- such is the ambition of the fool;
this his desire and pride increase.
75
One is the quest for worldly gain,
and quite another is the path to Nibbana.
Clearly understanding this,
let not the monk,
the disciple of the Buddha,
be carried away by worldly acclaim,
but develop detachment instead.
*Ripened:
Karmic result not always immediate, but may fructify in a future lifetime.
60
Long is the night to the sleepless;
long is the league to the weary.
Long is worldly existence to fools
who know not the Sublime Truth.
61
Should a seeker not find
a companion who is better or equal,
let him resolutely pursue a solitary course;
there is no fellowship with the fool.
62
The fool worries, thinking,
"I have sons, I have wealth."
Indeed, when he himself is not his own,
whence are sons, whence is wealth?
63
A fool who knows his foolishness
is wise at least to that extent,
but a fool who thinks himself wise
is called a fool indeed.
64
Though all his life a fool associates
with a wise man,
he no more comprehends
the Truth
than a spoon tastes the flavour of the soup.
65
Though only for a moment
a discerning person associates
with the wise man,
quickly he comprehends the Truth,
just as the tongue tastes
the flavour of the soup.
66
Fools of little wit are enemies
unto themselves as they move about
doing evil deeds,
the fruits of which are bitter .
67
Ill done is that action doing
which one repents later,
and the fruit of which one,
weeping, reaps with tears.
68
Well done is that action doing
which one repents not later,
and the fruit of which one reaps
with delight and happiness.
69
So long as an evil deed has not ripened,*
the fool thinks it as sweet as honey.
But when the evil deed ripens,
the fool comes to grief.
70
Month after month
a fool may eat his food
with the tip of a blade of grass,
but he still is not worth
a sixteen part
of those who have comprehended
the Truth.
71
Truly, an evil deed committed
does not immediately bear fruit,
like milk that does not
turn sour all at once.
But smouldering, it follows the fool
like fire covered by ashes.
72
To his own ruin
the fool gains knowledge,
for it cleaves his head and
destroys his innate goodness.
73
The fool seeks undeserved reputation,
precedence among monks,
authority over monasteries,
and honour among householders.
74
"Let both laymen and monks
think that it was done by me.
In every work, great and small,
let them follow me"
-- such is the ambition of the fool;
this his desire and pride increase.
75
One is the quest for worldly gain,
and quite another is the path to Nibbana.
Clearly understanding this,
let not the monk,
the disciple of the Buddha,
be carried away by worldly acclaim,
but develop detachment instead.
*Ripened:
Karmic result not always immediate, but may fructify in a future lifetime.
Friday, February 22, 2008
Dhammapada
Flowers
44
Who shall overcome this earth,
this realm of Yama*
and this sphere of men and gods?
Who shall bring to perfection
the well-taught path of wisdom
as an expert garland-maker
would his floral design?
45
A striver-on-the path
shall overcome this earth,
this realm of Yama
and this sphere of men and gods.
The striver-on-the-path
shall bring to perfection
the well-taught path of wisdom,
as an expert garland-maker would
his floral design.**
46
Realizing that this body is like froth,
penetrating its mirage-like nature,
and plucking out Mara's
flower-tipped arrows of sensuality,
go beyond sight of the King of Death!
47
As a mightt flood
sweeps away the sleeping village,
so death carries away the person
of distracted mind
who only plucks the flowers (of pleasure).
48
The Destroyer
brings under his sway
the person of distracted mind who,
insatiate in sense desires,
only plucks the flowers (of pleasure).
49
As a bee gathers honey
from the flower without injuring
its colour or fragrance,
even so the sage goes on his alms-round
in the village.***
50
Let none find fault with others,
let none see the omissions
and commissions of others.
But let one see one's own acts,
done and undone.
51
Like a beautiful flower
full of colour but without fragrance,
even so,
fruitless are the fair words
of one who does not practise them.
52
Like a beautiful flower of colour
and also fragrant,
even so,
fruitful are the fair words
of one who practises them.
53
As from a great heap of flowers
many garlands can be made,
even so should many good deeds
be done by one born a mortal.
54
Not the sweet smell of flowers,
not even the fragrance of sandal,
tagara or jasmine
blows against the wind.
But the fragrance of the virtuous
blows against the wind.
Truly, the virtuous man
pervades all directions
with the fragrance of his virtue.****
55
Of all the fragrances --
sandal, tagara, blue lotus and jasmine --
the fragrance of virtue
is by far the sweetest.
56
Faint is the fragrance
of tagara and sandal,
but excellent is the fragrance
of the virtuous,
wafting even amongst the gods.
57
Mara never finds the path
of the truly virtuous,
who abide in heedfulness
and are freed by perfect knowledge.
58-59
Upon a heap of rubbish
in the road-side ditch blooms a lotus,
fragrance and pleasing.
Even so, on the rubbish heap
of blinded mortals the disciple
of the Supremely Enlightened One shines
resplendent in wisdom.
*Yama
Another name for Mara as king of death and ruler of the statesof woe.
**Striver-on-the -Path (Sekha)
One who has achieved any of the first three stages of supramundane attainment: a Stream-enterer, Once-returner and Non-returner. Sekho perfects the path of wisdom (37 Bodhipakkhiya dhamma).
***Sage collects alms in the village and provides others the opportunity to gain merit (punna).
****Fragrance of virtue pervades everywhere.
Tagara: is a fragrant flowering shrub.
44
Who shall overcome this earth,
this realm of Yama*
and this sphere of men and gods?
Who shall bring to perfection
the well-taught path of wisdom
as an expert garland-maker
would his floral design?
45
A striver-on-the path
shall overcome this earth,
this realm of Yama
and this sphere of men and gods.
The striver-on-the-path
shall bring to perfection
the well-taught path of wisdom,
as an expert garland-maker would
his floral design.**
46
Realizing that this body is like froth,
penetrating its mirage-like nature,
and plucking out Mara's
flower-tipped arrows of sensuality,
go beyond sight of the King of Death!
47
As a mightt flood
sweeps away the sleeping village,
so death carries away the person
of distracted mind
who only plucks the flowers (of pleasure).
48
The Destroyer
brings under his sway
the person of distracted mind who,
insatiate in sense desires,
only plucks the flowers (of pleasure).
49
As a bee gathers honey
from the flower without injuring
its colour or fragrance,
even so the sage goes on his alms-round
in the village.***
50
Let none find fault with others,
let none see the omissions
and commissions of others.
But let one see one's own acts,
done and undone.
51
Like a beautiful flower
full of colour but without fragrance,
even so,
fruitless are the fair words
of one who does not practise them.
52
Like a beautiful flower of colour
and also fragrant,
even so,
fruitful are the fair words
of one who practises them.
53
As from a great heap of flowers
many garlands can be made,
even so should many good deeds
be done by one born a mortal.
54
Not the sweet smell of flowers,
not even the fragrance of sandal,
tagara or jasmine
blows against the wind.
But the fragrance of the virtuous
blows against the wind.
Truly, the virtuous man
pervades all directions
with the fragrance of his virtue.****
55
Of all the fragrances --
sandal, tagara, blue lotus and jasmine --
the fragrance of virtue
is by far the sweetest.
56
Faint is the fragrance
of tagara and sandal,
but excellent is the fragrance
of the virtuous,
wafting even amongst the gods.
57
Mara never finds the path
of the truly virtuous,
who abide in heedfulness
and are freed by perfect knowledge.
58-59
Upon a heap of rubbish
in the road-side ditch blooms a lotus,
fragrance and pleasing.
Even so, on the rubbish heap
of blinded mortals the disciple
of the Supremely Enlightened One shines
resplendent in wisdom.
*Yama
Another name for Mara as king of death and ruler of the statesof woe.
**Striver-on-the -Path (Sekha)
One who has achieved any of the first three stages of supramundane attainment: a Stream-enterer, Once-returner and Non-returner. Sekho perfects the path of wisdom (37 Bodhipakkhiya dhamma).
***Sage collects alms in the village and provides others the opportunity to gain merit (punna).
****Fragrance of virtue pervades everywhere.
Tagara: is a fragrant flowering shrub.
Wednesday, February 20, 2008
Dhammapada
The Mind
33
Just as fletcher straightens
an arrow shaft,
even so the discerning man
straightens his mind -
so fickle and unsteady,
so difficult to guard and control.
34
As a fish when pulled out of water
and cast on land
throbs and quivers,
even so is this mind agitated.
Hence should one abandon
the realm of Mara*.
35
Wonderful, indeed,
it is to subdue the mind,
so difficult to subdue, ever swift,
and seizing whatever it desires.
A tamed mind brings happiness.
36
Let the discerning man
guard the mind,
so difficult to detect and extremely subtle,
seizing whatever it desires.
A guarded mind brings happiness.
37
Dwelling in the cave* *(of the heart),
the mind, without form,
wanders far and alone.
Those who subdue this mind
are liberated from the bonds of Mara.
38
Wisdom never becomes perfect
in one whose mind is not steadfast,
who knows not the Good Teaching
and whose faith wavers.
39
There is no fear for an awakened one,
whose mind is not sodden
(by lust)
nor afflicted
(by hate),
and who has gone beyond
both merit and demerit***.
40
Realizing that this body
is as fragile as a clay pot,
and fortifying this mind
like
a well-fortified city,
fight out Mara
with the sword of wisdom.
Then, guarding the conquest,
remain unattached.
41
Ere long, alas!
This body will lie upon the earth,
unheeded and lifeless,
like a useless log.
42
Whatever harm an enemy
may do to an enemy,
or a hater to a hater,
an ill-directed mind
inflicts on oneself a greater harm.
43
Neither mother, father,
nor any other relative
can do one greater good
than one's own well-directed mind.
*Mara:
Literally, the destroyer; Mara stands for
1) mental defilements
2) phenomenal world
3) death (no. 1 leads to 2 and 3)
4) Lord of evil forces -- a powerful deity who tempts and misleads those following the path to Nibbana.
**Cave:
Heart is the seat of consciousness. Hence the analogy of the mind resting in the cave of the heart. Every moment of consciousness arises, continues and passes by itself, not together with other moments; hence "alone".
***Beyond both merit and demerit:
The Arahat having abandoned all defilements, can no longer perform evil actions, having no more attachment to any plane of existence his virtuous actions no longer bear karmic fruit.
33
Just as fletcher straightens
an arrow shaft,
even so the discerning man
straightens his mind -
so fickle and unsteady,
so difficult to guard and control.
34
As a fish when pulled out of water
and cast on land
throbs and quivers,
even so is this mind agitated.
Hence should one abandon
the realm of Mara*.
35
Wonderful, indeed,
it is to subdue the mind,
so difficult to subdue, ever swift,
and seizing whatever it desires.
A tamed mind brings happiness.
36
Let the discerning man
guard the mind,
so difficult to detect and extremely subtle,
seizing whatever it desires.
A guarded mind brings happiness.
37
Dwelling in the cave* *(of the heart),
the mind, without form,
wanders far and alone.
Those who subdue this mind
are liberated from the bonds of Mara.
38
Wisdom never becomes perfect
in one whose mind is not steadfast,
who knows not the Good Teaching
and whose faith wavers.
39
There is no fear for an awakened one,
whose mind is not sodden
(by lust)
nor afflicted
(by hate),
and who has gone beyond
both merit and demerit***.
40
Realizing that this body
is as fragile as a clay pot,
and fortifying this mind
like
a well-fortified city,
fight out Mara
with the sword of wisdom.
Then, guarding the conquest,
remain unattached.
41
Ere long, alas!
This body will lie upon the earth,
unheeded and lifeless,
like a useless log.
42
Whatever harm an enemy
may do to an enemy,
or a hater to a hater,
an ill-directed mind
inflicts on oneself a greater harm.
43
Neither mother, father,
nor any other relative
can do one greater good
than one's own well-directed mind.
*Mara:
Literally, the destroyer; Mara stands for
1) mental defilements
2) phenomenal world
3) death (no. 1 leads to 2 and 3)
4) Lord of evil forces -- a powerful deity who tempts and misleads those following the path to Nibbana.
**Cave:
Heart is the seat of consciousness. Hence the analogy of the mind resting in the cave of the heart. Every moment of consciousness arises, continues and passes by itself, not together with other moments; hence "alone".
***Beyond both merit and demerit:
The Arahat having abandoned all defilements, can no longer perform evil actions, having no more attachment to any plane of existence his virtuous actions no longer bear karmic fruit.
Tuesday, February 19, 2008
Dhammapada
Heedfulness
21
Heedfulness is the path to the Deathless.
Heedlessness is the path to death.
The heedful die not.
The heedless are as if dead already.*
22
Clearly understanding
this excellence of heedfulness,
the wise exult therein and enjoy the resort
of the Noble Ones. **
23
The wise ones, ever meditative
and steadfastly persevering,
alone experience Nibbana,
the incomparable freedom
from bondage.
24
Ever grows the glory of him
who is energetic, mindful
and pure in conduct,
discerning and self-controlled,
righteous and heedful.
25
By effort and heedfulness,
discipline and self-mastery,
let the wise one make for himself
an island which no flood can overwhelm.
26
The foolish and ignorant
indulge in heedlessness,
but the wise one keeps his heedfulness
as his best treasure.
27
Do not give way to heedlessness.
Do not indulge in sensual pleasures.
Only the heedful and meditative
attain great happiness.
28
Just as one upon the summit
of a mountain
beholds the groundings,
even so when the wise man
casts away heedlessness
by heedfulness
and ascends
the high tower of wisdom,
this sorrowless sage beholds
the sorrowing and foolish
multitude.
29
Heedful among the heedless,
wide-awake among the sleepy,
the wise man advances
like a swift horse
leaving behind a weak jade.
30
By heedfulness did Indra (Ruler of the gods in ancient indian mythology)
become the overlord of the gods.
Heedfulness is ever praised,
and heedlessness ever despised.
31
The monk who delights
in heedfulness
and looks with fear at heedlessness
advances like fire,
burning all fetters small and large.
32
The monk who delights
in heedfulness
and looks with fear at heedlessness
will not fall.
He is close to Nibbana.
*The Deathless (amata)
Nibbana is deathless because those who attain it are free from the cycle of repeated birth and death.
** The Noble Ones (ariya)
Those who have reached any of the four stages of supramundane attainment leading irreversibly to Nibbana. The resort (gocara) of the Noble Ones are the 37 Requisites of Enlightenment (Bhodipakkhiya dhamma).
21
Heedfulness is the path to the Deathless.
Heedlessness is the path to death.
The heedful die not.
The heedless are as if dead already.*
22
Clearly understanding
this excellence of heedfulness,
the wise exult therein and enjoy the resort
of the Noble Ones. **
23
The wise ones, ever meditative
and steadfastly persevering,
alone experience Nibbana,
the incomparable freedom
from bondage.
24
Ever grows the glory of him
who is energetic, mindful
and pure in conduct,
discerning and self-controlled,
righteous and heedful.
25
By effort and heedfulness,
discipline and self-mastery,
let the wise one make for himself
an island which no flood can overwhelm.
26
The foolish and ignorant
indulge in heedlessness,
but the wise one keeps his heedfulness
as his best treasure.
27
Do not give way to heedlessness.
Do not indulge in sensual pleasures.
Only the heedful and meditative
attain great happiness.
28
Just as one upon the summit
of a mountain
beholds the groundings,
even so when the wise man
casts away heedlessness
by heedfulness
and ascends
the high tower of wisdom,
this sorrowless sage beholds
the sorrowing and foolish
multitude.
29
Heedful among the heedless,
wide-awake among the sleepy,
the wise man advances
like a swift horse
leaving behind a weak jade.
30
By heedfulness did Indra (Ruler of the gods in ancient indian mythology)
become the overlord of the gods.
Heedfulness is ever praised,
and heedlessness ever despised.
31
The monk who delights
in heedfulness
and looks with fear at heedlessness
advances like fire,
burning all fetters small and large.
32
The monk who delights
in heedfulness
and looks with fear at heedlessness
will not fall.
He is close to Nibbana.
*The Deathless (amata)
Nibbana is deathless because those who attain it are free from the cycle of repeated birth and death.
** The Noble Ones (ariya)
Those who have reached any of the four stages of supramundane attainment leading irreversibly to Nibbana. The resort (gocara) of the Noble Ones are the 37 Requisites of Enlightenment (Bhodipakkhiya dhamma).
Monday, February 18, 2008
Dhamapada
Dhamapada
The Pairs
9
Whoever being depraved,
devoid of self-control
and truthfulness
should don the monk's yellow robe,
he surely is not worthly of the robe.
10
But whoever is purged of depravity,
well-established in virtues
and filled with self-control
and truthfulness,
he indeed is worthy of the yellow robe.
11
Those who mistake
the unessential to be essential
and the essential to be unessential,
dwelling in wrong thoughts,
never arrive at the essential.
12
Those who know
the essential to be essential
and the unessential to be unessential,
dwelling in right thoughts,
do arrive at the essential.
13
Just as rain
breaks through
an ill-thatched house,
so passion penetrates
an undeveloped mind.
14
Just as rain
does not break through
a well-thatched house,
so passion never penetrates
a well-developed mind.
15
The evil-doer
grieves here and hereafter;
he grieves in both the worlds.
He laments and is afflicted,
recollecting his own impure deeds.
16
The doer of good
rejoices here and hereafter;
he rejoices in both the worlds.
He rejoices and exults,
recollecting his own pure deeds.
17
The evil-doer
suffers here and hereafter;
he suffers in both the worlds.
The thought, "Evil have I done,"
torments him, and he suffers
even more when gone to realms of woe.*
18
The doer of good
delights here and hereafter;
he delights in both the worlds.
The thought,"Good have I done,"
delights him, and he delights
even more when gone to realms of bliss.**
19
Much though he recites
the sacred texts,
but acts not accordingly,
that heedless man
is like a cowherd
who only counts the cows of others --
he does not partake
of the blessings of a holy life.
20
Little though
he recites the scared texts,
but puts the Teaching
into practice,
forsaking lust, hatred and delusion,
with true wisdom
and emancipated mind
clinging to nothing
of this or any other world --
he indeed partakes
of the blessings of a holy life.
*realms of woe(duggati):
The worlds of demons, ghosts, animals and the hells.
**realms of bliss(sugatti):
These consist of
1)human and six divine planes of the realms of desire;
2)sixteen planes of the radiant brahma deities of subtle form;
3)four planes of formless (pure mental) brahma deities.
The Pairs
9
Whoever being depraved,
devoid of self-control
and truthfulness
should don the monk's yellow robe,
he surely is not worthly of the robe.
10
But whoever is purged of depravity,
well-established in virtues
and filled with self-control
and truthfulness,
he indeed is worthy of the yellow robe.
11
Those who mistake
the unessential to be essential
and the essential to be unessential,
dwelling in wrong thoughts,
never arrive at the essential.
12
Those who know
the essential to be essential
and the unessential to be unessential,
dwelling in right thoughts,
do arrive at the essential.
13
Just as rain
breaks through
an ill-thatched house,
so passion penetrates
an undeveloped mind.
14
Just as rain
does not break through
a well-thatched house,
so passion never penetrates
a well-developed mind.
15
The evil-doer
grieves here and hereafter;
he grieves in both the worlds.
He laments and is afflicted,
recollecting his own impure deeds.
16
The doer of good
rejoices here and hereafter;
he rejoices in both the worlds.
He rejoices and exults,
recollecting his own pure deeds.
17
The evil-doer
suffers here and hereafter;
he suffers in both the worlds.
The thought, "Evil have I done,"
torments him, and he suffers
even more when gone to realms of woe.*
18
The doer of good
delights here and hereafter;
he delights in both the worlds.
The thought,"Good have I done,"
delights him, and he delights
even more when gone to realms of bliss.**
19
Much though he recites
the sacred texts,
but acts not accordingly,
that heedless man
is like a cowherd
who only counts the cows of others --
he does not partake
of the blessings of a holy life.
20
Little though
he recites the scared texts,
but puts the Teaching
into practice,
forsaking lust, hatred and delusion,
with true wisdom
and emancipated mind
clinging to nothing
of this or any other world --
he indeed partakes
of the blessings of a holy life.
*realms of woe(duggati):
The worlds of demons, ghosts, animals and the hells.
**realms of bliss(sugatti):
These consist of
1)human and six divine planes of the realms of desire;
2)sixteen planes of the radiant brahma deities of subtle form;
3)four planes of formless (pure mental) brahma deities.
Sunday, February 17, 2008
dhamma preaching
i have been to a meditation retreat under bhante aggacitta at sbs before. i found his way of teaching interesting and practical. here is a dhamma talk by bhante. i do not mind to help to spead the evening meditation class conducted by him every saturday night at sbs, taiping.
Title: "Be your own Protector"
Title: "Be your own Protector"
By: Ven Aggacitta
Venue: The Organic Cottage, Jalan Tupai, Taiping
Date: 30/12/07
Today's talk is based on Dhammapada #160
Atta hi attano natho, ko hi natho paro siya
Attana hi sudantena, natham labhati dullabham.
Translated it means:
"Self is one self’s protector; for what other protector could there be?
Through a well-tamed self does one get a protector who is hard to get."
Everybody wants protection, whether from sickness, poverty, misfortune, distress or danger. Many will seek protection by praying to deities, by making offerings to monks or inviting them to chant parittas for blessings. But the Buddha says that you can be your own protector. Yesterday, Sayadaw U Indaka talked about four types of happiness and how we can achieve them.
-
Perform dana for the happiness of wealth.
-
Observe sila for the happiness of health and longevity.
-
Develop samatha meditation for the happiness of the mind.
-
Develop vipassana meditation for the happiness of Nibbana.
So, if you want to protect yourself from poverty, practise generosity. If you want protection from illness and premature death, live a moral life by observing the 5 precepts. If you want protection from having mental distress, practise samatha meditation like visualising the Buddha, watching your breath or radiating metta or loving-kindness. If you want Nibbanic bliss, then practise vipassana meditation.
People who are wealthy and healthy are those who had done a lot of dana and lived moral lives before. In this long samsara (round of births and deaths) without discernible beginning, all of us had been generous and stingy, moral and immoral before in our past lifetimes. Therefore, we will never know when our past kamma will ripen, whether it is good or bad. If you become bankrupt or is diagnosed with a terminal illness, it will be too late to do dana or observe the precepts in order to protect yourself from poverty or ill-health. This is just an extreme example. In fact, we often find ourselves surrounded by circumstances beyond our control, e.g. the weather, political instability, business downfall, "bad luck", ill-health, accidents, etc. Although dana and sila can help protect us from future poverty and ill-health, they cannot immediately relieve us of such misfortunes in the present. How we react or respond in any circumstance will determine the quality of our life.
For example, you may be very rich, but if you are diagnosed with a terminal illness, how will you react? Most people caught in this situation will go through the whole process of denial, self-pity, anguish, despair, anxiety, asking "Why me?" and so forth. This is especially so for those who have not learnt any meditation technique. But if you have practised samatha or vipasanna meditations before, you will be able to handle the situation better to protect yourself and to lessen your mental and physical sufferings. You will know how to restrain the mind from getting trapped in negative thoughts and emotions. You will be able to remain calm and composed, and therefore respond positively to negative circumstances.
A well-tamed self is one that has been well trained to prevent the mind from being engulfed by negativity and to direct it to respond positively to unpleasant and trying circumstances. This is certainly not easy to achieve, as you will realise if you have tried formal meditation before. Nonetheless, if you really want to protect yourself from the suffering wrought by negativity, sooner or later you will have to learn to train and tame the mind.
So, if you haven't got a tamed mind yet, it's about time to start learning how to become your own protector. Come join us in our Saturday evening meditation session in SBS. We teach metta and vipassana meditation, which will certainly help to produce a well-tamed self and mind, therefore making you your own protector.
Sadhu! Sadhu! Sadhu!
new year resolution
i have to make a confession. As for last year, instead of attending dhamma classes every sunday at mbmc and joining a dhamma discussion group once a fortnight at peace house here, i actually absent from most of these classes and discussion. although i still do dhamma reading ( a short while) everynight, but i am behind planning on my religion practise.
new year resolution (well, chinese new year) , allot more time into practise. do more posting on dhamma talks and update the blog with verses from dhammapada etc.
dhamma is for practising in real life. hence i shall strive hard, practice diligently and ardently to reach the state i desire: path and friution and reach nibbana at shortest time possible.
cheers~
new year resolution (well, chinese new year) , allot more time into practise. do more posting on dhamma talks and update the blog with verses from dhammapada etc.
dhamma is for practising in real life. hence i shall strive hard, practice diligently and ardently to reach the state i desire: path and friution and reach nibbana at shortest time possible.
cheers~
Saturday, February 09, 2008
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice
Furthermore, he insists that the foundation of a spiritual life is virtue. Although virtue is neglected in our modern society, it must be understood and honored as a fundamental part of meditation. Virtue means taking care so that we do not harm other beings by thought, word, or deed. This respect and caring puts us into a harmonious relationship with all life around us. Only when our words and deeds come from kindness can we quiet the mind and open the heart. The practice of non-harming is the way to begin turning all life situations into practice.
To further establish our lives on the Middle Way, Achaan Chah recommends moderation and self-reliance. A life of excess is difficult soil for the growth of wisdom. To take care with the basics - such as moderation in eating, sleeping, and in speech - helps bring the inner life into balance. It also develops the power of self-reliance. Don't imitate the way others practice or compare yourself to them. Achaan Chah cautions; just let them be. It is hard enough to watch your own mind, so why add the burden of judging others. Learn to use your own breath and everyday life as the place of meditation and you will surely grow in wisdom.
Part III
Our Life Is Our Practice
Meditation is not seperate from the rest of life. All situations provide opportunity to practice, to grow in wisdom and compassion. Achaan Chah teaches that the right effort for us is to be mindful in all circumstances without running away from the world but to learn to act without grasping or attachment.
To further establish our lives on the Middle Way, Achaan Chah recommends moderation and self-reliance. A life of excess is difficult soil for the growth of wisdom. To take care with the basics - such as moderation in eating, sleeping, and in speech - helps bring the inner life into balance. It also develops the power of self-reliance. Don't imitate the way others practice or compare yourself to them. Achaan Chah cautions; just let them be. It is hard enough to watch your own mind, so why add the burden of judging others. Learn to use your own breath and everyday life as the place of meditation and you will surely grow in wisdom.
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Part II Correcting Our Views
Too Much of a Good Thing
Achaan Chah smiled."Of course, things are nice when they are new. But if I stay and teach and make you work, you will get tired of me, won't you? How is your practice when the excitement wears off? You would be bored with me before long. How does this restless, wanting mind stop? Who can teach you that? There only can you learn the real Dharma."
Monday, January 07, 2008
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Let The Tree Grow
The Buddha taught that with things that come about of their own, once you have done your work, you can leave the results to nature, to the power of your accumulated karma. Yet your exertion of effort should not cease. Whether the fruit of wisdom comes quickly or slowly, you cannot force it, just as you cannot force the growth of a tree you have planted. The tree has its own pace. Your job is to dig a hole, water and fertilize it, and protect it from insects. That much is your affair, a matter of faith. But the way the tree grows is up to the tree. If you practice like this, you can be sure all will be well, and your plant will grow.
Thus, you must understand the difference between your work and the plant’s work. Leave the plant’s business to the plant, and be responsible for your own. If the mind does not know what it needs to do, it will try to force the plant to grow and flower and give fruit in one day. This is wrong view, a major cause of suffering. Just practice in the right direction and leave the rest to your karma. Then, whether it takes one or one hundred or one thousand lifetimes, your practice will be at peace.
Part II Correcting Our Views
Let The Tree Grow
The Buddha taught that with things that come about of their own, once you have done your work, you can leave the results to nature, to the power of your accumulated karma. Yet your exertion of effort should not cease. Whether the fruit of wisdom comes quickly or slowly, you cannot force it, just as you cannot force the growth of a tree you have planted. The tree has its own pace. Your job is to dig a hole, water and fertilize it, and protect it from insects. That much is your affair, a matter of faith. But the way the tree grows is up to the tree. If you practice like this, you can be sure all will be well, and your plant will grow.
Thus, you must understand the difference between your work and the plant’s work. Leave the plant’s business to the plant, and be responsible for your own. If the mind does not know what it needs to do, it will try to force the plant to grow and flower and give fruit in one day. This is wrong view, a major cause of suffering. Just practice in the right direction and leave the rest to your karma. Then, whether it takes one or one hundred or one thousand lifetimes, your practice will be at peace.
Thursday, January 03, 2008
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Why Do You Practice
A group of travelers came to visit Achaan Chah with three elegant questions: Why do you practice? How do you practice? What is the result of your practice? They were sent as a delegation by a European religious organization to ask these questions to a series of great masters throughtout Asia.
Achaan Chah closed his eyes, waited, and then answered with three questions of his own: Why do you eat? How do you eat? How do you feel after you have eaten well? Then he laughed.
Later, he explained that we already understand and that teaching has to direct students back to their own inner wisdom, to their own natural Dharma. Therefore, he had reflected the search of these men throughout Asia back to the greater search within.
Part II Correcting Our Views
Why Do You Practice
A group of travelers came to visit Achaan Chah with three elegant questions: Why do you practice? How do you practice? What is the result of your practice? They were sent as a delegation by a European religious organization to ask these questions to a series of great masters throughtout Asia.
Achaan Chah closed his eyes, waited, and then answered with three questions of his own: Why do you eat? How do you eat? How do you feel after you have eaten well? Then he laughed.
Later, he explained that we already understand and that teaching has to direct students back to their own inner wisdom, to their own natural Dharma. Therefore, he had reflected the search of these men throughout Asia back to the greater search within.
Sunday, December 16, 2007
e-dhamma course
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 3
Lesson 1 : Lesson of Deeds (3)
Vasala Sutta (snp 1.7 The Outcaste)
MODULE 3
Lesson 1 : Lesson of Deeds (3)
Vasala Sutta (snp 1.7 The Outcaste)
Once the Buddha was going on his alms round at Savatthi. A Brahmin named Aggikabharadvaja saw him from afar, shouted at him “Stop there, shave-ling; stop there, wretched ascetic; stop there, outcaste.” “Very interesting. What is an outcaste and what constitutes an outcaste?” asked the Buddha. In which the Brahmin couldn’t answers.
“Whoever is angry, rancorous, evil and hypocritical, has wrong views and is deceitful, he is an outcaste.”
“Whoever harms a living creature, who has no compassion for a living creature, he is to be known as an outcaste.”
“Whoever destroys or besieges villages and towns, and is notorious as a oppressor, he is an outcaste.”
“Whoever takes by theft what has not been given to him and is cherished by others, he is to be known as an outcaste.”
“Whoever having contracted a debt, when urged to repay it, absconds, saying: “I have no debt to you”, he is to be known as an outcaste.”
“Whoever takes the trifle… speak falsely… misbehave among the wives of others… being able does not support his parents… angers with his parents… teaches what is profitless… concealed his evil actions… he is to be known as an outcaste.”
“Not by birth does one become an outcaste, not by birth does one become a Brahmin. By one’s action, one becomes an outcaste, by one’s action one becomes a Brahmin.”
Further reading: Sutta Nipata: snp 1.7 The Outcaste
Vasettha Sutta. (snp 3.9)
There was a disagreement between two young Brahmins on the question on how one becomes a Brahmin. Brahman Bharadvaja argued that one must be well born on both the mother and father’s side, and is of pure descent for seven generations. Brahman Vasettha has a different opinion, as he believes that one must possess virtuous conduct and is endowed with good vows.
They are not able to convince each other and they agreed to see the Buddha for clarification. “There is a dispute between us, Gotama, with reference to birth. Bharadvaja says that one becomes a Brahman by birth, but I say it is because of action. Tell us, who do not know, so that we may know.”
“I shall explain this to you. In due order accordance to the Truth, there are many species of the living creatures. … consider the birds, going on wings, sky travellers, when they are born, their distinguishing marks form different types of species among them. They are not similar, some long beak, some short beak, some long tail, some short tail, some can fly and some cannot fly…
Consider the snakes, fishes… when they are born they are different. They have different type of names; there are the python snake, the rattlesnake, the sea snake and many species of snake.
When a human is born, they are all born the same. They are born with two eyes, two ears, one nose etc. We are born in the same category – Homo sapiens. There is no difference among man and if there is, they are only different in the convention – Indian, Chinese, English, African and etc.
There is not among man different kinds and species with regards to their eye, ear, nose, hair, … they are all the same. From the head to the feet, from the back to the front, we are all the same.
We can never distinguish a person at birth. They do not inherit a variety of features that other creatures have. In the case of human, differences are only differences only by convention. If this guy were to become an adult in his later life, he is called by a different name.
He is called a craftsman because he lives by means of various crafts, we don’t call him a Brahmin. He is called a carpenter because he dwells in wood. He is called a priest because he carries out rites and rituals…
Him, I call a Brahman if he has nothing and is without grasping. Whoever indeed, having cut every fetter, does not tremble, gone beyond attachment, unfettered, him I call a Brahman. Without anger, possessing vows and virtuous conduct, free from haughtiness, tamed, him I call a Brahman.
Whoever does not cling to sensual pleasures, as water does not cling to lotus leaf, him I call a Brahman. Whoever understands the end of his own misery, with burden laid aside, unfettered, him I call a Brahman.
We are not born a doctor, engineer, teacher, lawyer or accountant. It is what you do that you are given a title and that again is a convention. It is by your deeds that we are judged. Even a Brahmin can break their precepts.
Further reading: Sutta Nipata: snp 3.9 Vasettha Sutta
In the Kalama Sutta, the Buddha advised, we should not believe out of respect to a person due to his seemingly abilities. When the Sala Trees were blooming out of season, the Buddha told the Devas that this is not the way to respect him.
Again in order to clear the commotion against Dhammarama who did not visit and pay respect to the Buddha before he passed away, he replied, “The best respect is to ensure I attain enlightenment before the Buddha passed away.” The Buddha clarifies, “Indeed, the best respect is to heed my advised and to follow my path.”
Action speaks louder than your belief
Five Messages
We may deduce the following messages from the Buddha, in the first lesson of deeds.
1. Be-lived and not believe
We should believe in our good and wholesome action.
2. Fear only our action
Hiri & Ottappa - moral shame & moral fear should be the guiding principle of our action
Wise man never fear only the fools do. They only fear their own action.
3. Forgo and ignore label
It doesn’t matter what others say, as far as our conduct are upright and wholesome.
One should not be angry or over elated by the words of others because if you do, you will not be able to see the truth in it.
4. Power of deeds
Meritorious action is performance based. We are measured by our deeds. Wholesome deeds will give rise to wholesome results, unwholesome deeds to unwholesome results. Most of the time, a combination of both and that’s why there are so many inequalities in life. If we don’t act we won’t get the result.
5. Self-esteem and self-respect
Look at ourselves, what we have done and left undone and not others. We do not need to compete with others. We do what we can for drop-by-drop, one day the water pot will be filled. (dhammapada 122). We should establish our own self-esteem for every wholesome deed that we did, it carries the little happiness that we need. We do not need to compete with others. Push yourselves to your best of your ability.
Values # 1
Quality that arises from understanding the lesson.
When we understand a lesson through learning, memorized and ponder over them then a certain value will grow from it. We start to perceive and act everything within that value. Value cannot be practised. They arise automatically from understanding the lesson. Basically if the value does not arise, it means that you don’t understand the lesson. You only cultivate the seed and not the flower. You don’t need to remember the values for then it becomes very academic. We need to practise the lesson.
1. Right Understanding
As it is so fundamental in Buddhism, all the others Rights (Thought, Action, Speech, Livelihood, Effort, Concentration and Mindfulness) in the Noble Eightfold Path become right.
2. Objectivity
We tend to become value-based. We are not distracted by the colour, the gender, the position… the form, as they are just convention and not real. We transcend the forms and we view not the content but the context. We become a person of simplicity and moderation. Our life no longer controlled by ritualistic binding and we have a sense of self-value.
3. Gratitude
A good memory and thankfulness for good deeds performed on us.
We have to be grateful to ourselves as well as others. We become a self-made person rather than outside.
4. Respect for Values
We are able to see the qualities beyond the form and not be caught by its external appearance.
There are 4 things that one should not be disrespect or under estimate -
a. young prince – he will one day becomes the king and sentenced you, …
b. little snake - it can be very poisonous,
c. small fire – it can grew up and burn the forest,
d. young monk – he will not only burn the whole forest tree but also all it roots such that it will not grow again. The roots of evil – greed, hatred, delusion, and became an enlightened person.
5. Prioritising
we begin to give up a smaller happiness for a greater one. Our decisions become wiser and considerate.
6. Moral Sensitivity
We become very conscious and aware of the quality of the deeds. Our moral fear and shame (hiri-ottappa) begin to be more pronounced and grow in our actions and perceptions. We can feel ourselves in the shoes’ of others. The voice of conscience begins to enhance our action.
With all the above values growing in us, we begin to develop a sense of peace within ourselves.
Conclusion
“Do not do onto others what you do not want others to do onto you.”
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)
“Whoever is angry, rancorous, evil and hypocritical, has wrong views and is deceitful, he is an outcaste.”
“Whoever harms a living creature, who has no compassion for a living creature, he is to be known as an outcaste.”
“Whoever destroys or besieges villages and towns, and is notorious as a oppressor, he is an outcaste.”
“Whoever takes by theft what has not been given to him and is cherished by others, he is to be known as an outcaste.”
“Whoever having contracted a debt, when urged to repay it, absconds, saying: “I have no debt to you”, he is to be known as an outcaste.”
“Whoever takes the trifle… speak falsely… misbehave among the wives of others… being able does not support his parents… angers with his parents… teaches what is profitless… concealed his evil actions… he is to be known as an outcaste.”
“Not by birth does one become an outcaste, not by birth does one become a Brahmin. By one’s action, one becomes an outcaste, by one’s action one becomes a Brahmin.”
Further reading: Sutta Nipata: snp 1.7 The Outcaste
Vasettha Sutta. (snp 3.9)
There was a disagreement between two young Brahmins on the question on how one becomes a Brahmin. Brahman Bharadvaja argued that one must be well born on both the mother and father’s side, and is of pure descent for seven generations. Brahman Vasettha has a different opinion, as he believes that one must possess virtuous conduct and is endowed with good vows.
They are not able to convince each other and they agreed to see the Buddha for clarification. “There is a dispute between us, Gotama, with reference to birth. Bharadvaja says that one becomes a Brahman by birth, but I say it is because of action. Tell us, who do not know, so that we may know.”
“I shall explain this to you. In due order accordance to the Truth, there are many species of the living creatures. … consider the birds, going on wings, sky travellers, when they are born, their distinguishing marks form different types of species among them. They are not similar, some long beak, some short beak, some long tail, some short tail, some can fly and some cannot fly…
Consider the snakes, fishes… when they are born they are different. They have different type of names; there are the python snake, the rattlesnake, the sea snake and many species of snake.
When a human is born, they are all born the same. They are born with two eyes, two ears, one nose etc. We are born in the same category – Homo sapiens. There is no difference among man and if there is, they are only different in the convention – Indian, Chinese, English, African and etc.
There is not among man different kinds and species with regards to their eye, ear, nose, hair, … they are all the same. From the head to the feet, from the back to the front, we are all the same.
We can never distinguish a person at birth. They do not inherit a variety of features that other creatures have. In the case of human, differences are only differences only by convention. If this guy were to become an adult in his later life, he is called by a different name.
He is called a craftsman because he lives by means of various crafts, we don’t call him a Brahmin. He is called a carpenter because he dwells in wood. He is called a priest because he carries out rites and rituals…
Him, I call a Brahman if he has nothing and is without grasping. Whoever indeed, having cut every fetter, does not tremble, gone beyond attachment, unfettered, him I call a Brahman. Without anger, possessing vows and virtuous conduct, free from haughtiness, tamed, him I call a Brahman.
Whoever does not cling to sensual pleasures, as water does not cling to lotus leaf, him I call a Brahman. Whoever understands the end of his own misery, with burden laid aside, unfettered, him I call a Brahman.
We are not born a doctor, engineer, teacher, lawyer or accountant. It is what you do that you are given a title and that again is a convention. It is by your deeds that we are judged. Even a Brahmin can break their precepts.
Further reading: Sutta Nipata: snp 3.9 Vasettha Sutta
In the Kalama Sutta, the Buddha advised, we should not believe out of respect to a person due to his seemingly abilities. When the Sala Trees were blooming out of season, the Buddha told the Devas that this is not the way to respect him.
Again in order to clear the commotion against Dhammarama who did not visit and pay respect to the Buddha before he passed away, he replied, “The best respect is to ensure I attain enlightenment before the Buddha passed away.” The Buddha clarifies, “Indeed, the best respect is to heed my advised and to follow my path.”
Action speaks louder than your belief
Five Messages
We may deduce the following messages from the Buddha, in the first lesson of deeds.
1. Be-lived and not believe
We should believe in our good and wholesome action.
2. Fear only our action
Hiri & Ottappa - moral shame & moral fear should be the guiding principle of our action
Wise man never fear only the fools do. They only fear their own action.
3. Forgo and ignore label
It doesn’t matter what others say, as far as our conduct are upright and wholesome.
One should not be angry or over elated by the words of others because if you do, you will not be able to see the truth in it.
4. Power of deeds
Meritorious action is performance based. We are measured by our deeds. Wholesome deeds will give rise to wholesome results, unwholesome deeds to unwholesome results. Most of the time, a combination of both and that’s why there are so many inequalities in life. If we don’t act we won’t get the result.
5. Self-esteem and self-respect
Look at ourselves, what we have done and left undone and not others. We do not need to compete with others. We do what we can for drop-by-drop, one day the water pot will be filled. (dhammapada 122). We should establish our own self-esteem for every wholesome deed that we did, it carries the little happiness that we need. We do not need to compete with others. Push yourselves to your best of your ability.
Values # 1
Quality that arises from understanding the lesson.
When we understand a lesson through learning, memorized and ponder over them then a certain value will grow from it. We start to perceive and act everything within that value. Value cannot be practised. They arise automatically from understanding the lesson. Basically if the value does not arise, it means that you don’t understand the lesson. You only cultivate the seed and not the flower. You don’t need to remember the values for then it becomes very academic. We need to practise the lesson.
1. Right Understanding
As it is so fundamental in Buddhism, all the others Rights (Thought, Action, Speech, Livelihood, Effort, Concentration and Mindfulness) in the Noble Eightfold Path become right.
2. Objectivity
We tend to become value-based. We are not distracted by the colour, the gender, the position… the form, as they are just convention and not real. We transcend the forms and we view not the content but the context. We become a person of simplicity and moderation. Our life no longer controlled by ritualistic binding and we have a sense of self-value.
3. Gratitude
A good memory and thankfulness for good deeds performed on us.
We have to be grateful to ourselves as well as others. We become a self-made person rather than outside.
4. Respect for Values
We are able to see the qualities beyond the form and not be caught by its external appearance.
There are 4 things that one should not be disrespect or under estimate -
a. young prince – he will one day becomes the king and sentenced you, …
b. little snake - it can be very poisonous,
c. small fire – it can grew up and burn the forest,
d. young monk – he will not only burn the whole forest tree but also all it roots such that it will not grow again. The roots of evil – greed, hatred, delusion, and became an enlightened person.
5. Prioritising
we begin to give up a smaller happiness for a greater one. Our decisions become wiser and considerate.
6. Moral Sensitivity
We become very conscious and aware of the quality of the deeds. Our moral fear and shame (hiri-ottappa) begin to be more pronounced and grow in our actions and perceptions. We can feel ourselves in the shoes’ of others. The voice of conscience begins to enhance our action.
With all the above values growing in us, we begin to develop a sense of peace within ourselves.
Conclusion
“Do not do onto others what you do not want others to do onto you.”
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)
Sunday, October 28, 2007
e-dhamma course
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 2
Lesson 1 : Lesson of Deeds (2)
Beyond forms
“It is not what you eat that makes you a monk. If your head is bald… putting up a robe… or eating one meal a day neither does it make you a monk. It is what you do that makes you a monk.”
- Dhammapada chapter 26 Brahmins -
We should associate with a person not because of his colour, race, gender… or beliefs but his deeds and his capability to change and progress.
When a car, which was recklessly driven, met with an accident, whom do we blame, the driver or the car?
Beyond rituals
Buddhists do not have any tradition or rites such as birth, marriage or death rites. Neither does we have a standard dressing code nor eating procedures. Buddhism emphasizes on the sense of responsible, accountable, devotion and meaningful action.
“The tears that are shed on the grave more often than not are for words not said and for deeds not done.” ~ Traditional ~
In the practice of the Middle path, a Buddhist is encouraged to be moderate and practical. There are no penances in Buddhism. Neither by walking over the fire nor dipping ourselves in the river will cleanse our bad Kamma away.
Once Socrates, because of the temptation of the moment, visited a brothel. After he has done his business he came out and he met his teacher. He quickly took some steps backwards. The teacher noticed him and asked him why is he so afraid to see him (the teacher). Socrates replied that it is because of what he has done.
“Socrates, if you have fear of doing it in the very first place, that fear would have prevented you from doing it and meeting me,” said his teacher.
In Buddhism, they are called “Hiri and Ottapa” which means moral fear and moral shame. A Buddhist should look into the ways of prevention and not seek ways on how to apply the countermeasures.
Beyond Caste
Buddhism does not discriminate one from caste, sex, slavery and etc. One is not an outcaste by birth but by deeds. One’s state of living is the result of one’s own doing either from the previous life or/and from this particular life itself. If one is lazy, one will have to work like a slave to survive later. Everybody has the opportunity to progress in both the worldly and spiritual life. Enlightenment is not limited to the rich, powerful and famous. Neither does age, sex and being an animal deprived one from attaining spiritual Truth.
Beyond Mystic
Happiness does not depend on what is written in Astrology, Numerology, Palmistry, Geomancy, Feng-Shui, and Almanac. Though some of these predictions might have some accuracy in it but these predictions may also be transformed by the way we say, act and think.
Our happiness should be governed by the Noble 8-fold path, which begins with Right Understanding. The Noble 8-fold path itself is performance based. There is no such path called Right Belief.
Sonananda Sutta (DN 4) Quality of the True Brahmin
One day the disciples of a famous Brahmin, Sonananda urged him to challenge the Buddha in a religious discussion. Reluctantly Sonananda agreed because of the pressure and so as not to lose face. But deep in his heart he knew he is going to a losing war; he might lose all his disciples if he failed.
The day came. They were going to the place where the Buddha was residing; each step he took he was thinking of taking two steps backwards.
In his mind, he was thinking how the discussion would take place? There are two possibilities. Either first, he asked the Buddha a question or the Buddha asked him a question. But if he asks the Buddha a silly question, people will laugh at him. And if the Buddha asks him a very difficult question that he could not answer, people will also laugh at him. So he wishes the Buddha to ask him a simple question.
Of course the Buddha can read Sonananda’s mind and the Buddha posed this question to him, “Sonananda, what makes a Brahmin?”
Sonananda was very happy, as he is the most informed person of this subject. And so Sonananda answered, “to be a true Brahmin, one must have the following five qualities:
1. The parents must be 7 generation of Brahmins
2. They must be very handsome if he is a man and very beautiful if she is a lady
3. He must be able to recite all the Vedas
4. He must be very moral
5. He must have wisdom.”
“Well said Sonananda,” the Buddha complimented and all the disciples of Sonananda were very glad that the Buddha, praised Sonananda. “Can any of the five qualities be omitted for one to be called a Brahmin?” asked the Buddha.
After considering for sometime, Sonananda answered, “Yes, sometimes one might not be very handsome. That can be omitted as far as he has the other four qualities.”
The crowd, basically the disciples of Sonananda begun to make some noise and side talk.
Now, can one more criteria be removed?”
“Yes sometimes there are mixed blood…” The crowd became restless and worried.
“Sonananda is repeating exactly the words of the Buddha!” exclaimed some of them.
“Now, can one more criteria be omitted?”
Before Sonananda can speak out, the crowd shouted, “No, Sonananda, never should Sonananda eat the words of the Buddha!”
“If there is any one of you who thinks you are better than Sonananda, please come forward and speak out, and let Sonananda retreat,” said the Buddha to the crowd. And the crowd were thus silenced.
“Very well, since silence means consent, then I shall speak. Yes, you may omit the ability to read all the Vedas. For what does the reading of Vedas means as far as one is morally upright and endowed with wisdom,” answered Sonananda.
“For wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world. Just as one hand washes the other, or one foot the other, so wisdom is purified by morality and this combination is called the highest thing in the world."
Thus Brahmin has nothing to do with birth, appearance nor knowledge. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise – he is truly called a Brahmin. - Dhammapada 260-261
Further reading: Digha Nikaya: DN-4 Sonananda Sutta
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp \nDhammapada, Path of the Dhamma (423 suttas)
MODULE 2
Lesson 1 : Lesson of Deeds (2)
Beyond forms
“It is not what you eat that makes you a monk. If your head is bald… putting up a robe… or eating one meal a day neither does it make you a monk. It is what you do that makes you a monk.”
- Dhammapada chapter 26 Brahmins -
We should associate with a person not because of his colour, race, gender… or beliefs but his deeds and his capability to change and progress.
When a car, which was recklessly driven, met with an accident, whom do we blame, the driver or the car?
Beyond rituals
Buddhists do not have any tradition or rites such as birth, marriage or death rites. Neither does we have a standard dressing code nor eating procedures. Buddhism emphasizes on the sense of responsible, accountable, devotion and meaningful action.
“The tears that are shed on the grave more often than not are for words not said and for deeds not done.” ~ Traditional ~
In the practice of the Middle path, a Buddhist is encouraged to be moderate and practical. There are no penances in Buddhism. Neither by walking over the fire nor dipping ourselves in the river will cleanse our bad Kamma away.
Once Socrates, because of the temptation of the moment, visited a brothel. After he has done his business he came out and he met his teacher. He quickly took some steps backwards. The teacher noticed him and asked him why is he so afraid to see him (the teacher). Socrates replied that it is because of what he has done.
“Socrates, if you have fear of doing it in the very first place, that fear would have prevented you from doing it and meeting me,” said his teacher.
In Buddhism, they are called “Hiri and Ottapa” which means moral fear and moral shame. A Buddhist should look into the ways of prevention and not seek ways on how to apply the countermeasures.
Beyond Caste
Buddhism does not discriminate one from caste, sex, slavery and etc. One is not an outcaste by birth but by deeds. One’s state of living is the result of one’s own doing either from the previous life or/and from this particular life itself. If one is lazy, one will have to work like a slave to survive later. Everybody has the opportunity to progress in both the worldly and spiritual life. Enlightenment is not limited to the rich, powerful and famous. Neither does age, sex and being an animal deprived one from attaining spiritual Truth.
Beyond Mystic
Happiness does not depend on what is written in Astrology, Numerology, Palmistry, Geomancy, Feng-Shui, and Almanac. Though some of these predictions might have some accuracy in it but these predictions may also be transformed by the way we say, act and think.
Our happiness should be governed by the Noble 8-fold path, which begins with Right Understanding. The Noble 8-fold path itself is performance based. There is no such path called Right Belief.
Sonananda Sutta (DN 4) Quality of the True Brahmin
One day the disciples of a famous Brahmin, Sonananda urged him to challenge the Buddha in a religious discussion. Reluctantly Sonananda agreed because of the pressure and so as not to lose face. But deep in his heart he knew he is going to a losing war; he might lose all his disciples if he failed.
The day came. They were going to the place where the Buddha was residing; each step he took he was thinking of taking two steps backwards.
In his mind, he was thinking how the discussion would take place? There are two possibilities. Either first, he asked the Buddha a question or the Buddha asked him a question. But if he asks the Buddha a silly question, people will laugh at him. And if the Buddha asks him a very difficult question that he could not answer, people will also laugh at him. So he wishes the Buddha to ask him a simple question.
Of course the Buddha can read Sonananda’s mind and the Buddha posed this question to him, “Sonananda, what makes a Brahmin?”
Sonananda was very happy, as he is the most informed person of this subject. And so Sonananda answered, “to be a true Brahmin, one must have the following five qualities:
1. The parents must be 7 generation of Brahmins
2. They must be very handsome if he is a man and very beautiful if she is a lady
3. He must be able to recite all the Vedas
4. He must be very moral
5. He must have wisdom.”
“Well said Sonananda,” the Buddha complimented and all the disciples of Sonananda were very glad that the Buddha, praised Sonananda. “Can any of the five qualities be omitted for one to be called a Brahmin?” asked the Buddha.
After considering for sometime, Sonananda answered, “Yes, sometimes one might not be very handsome. That can be omitted as far as he has the other four qualities.”
The crowd, basically the disciples of Sonananda begun to make some noise and side talk.
Now, can one more criteria be removed?”
“Yes sometimes there are mixed blood…” The crowd became restless and worried.
“Sonananda is repeating exactly the words of the Buddha!” exclaimed some of them.
“Now, can one more criteria be omitted?”
Before Sonananda can speak out, the crowd shouted, “No, Sonananda, never should Sonananda eat the words of the Buddha!”
“If there is any one of you who thinks you are better than Sonananda, please come forward and speak out, and let Sonananda retreat,” said the Buddha to the crowd. And the crowd were thus silenced.
“Very well, since silence means consent, then I shall speak. Yes, you may omit the ability to read all the Vedas. For what does the reading of Vedas means as far as one is morally upright and endowed with wisdom,” answered Sonananda.
“For wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world. Just as one hand washes the other, or one foot the other, so wisdom is purified by morality and this combination is called the highest thing in the world."
Thus Brahmin has nothing to do with birth, appearance nor knowledge. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise – he is truly called a Brahmin. - Dhammapada 260-261
Further reading: Digha Nikaya: DN-4 Sonananda Sutta
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp \nDhammapada, Path of the Dhamma (423 suttas)
Friday, October 26, 2007
e-dhamma course
MAHINDA e-CORRESPONDENCE COURSE
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 1
Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 1
Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.
The objective of this Course is to identify: -
1. What can we learn from the lesson taught by the Law of Kamma and
2. What are the values that we can develop in our life through right understanding of the Doctrine of Kamma.
In this Course, our approach is to propose to you the 8 core lessons from the Doctrine of Kamma and their corresponding values. We will also quote some of the relevant Suttas from the Pali Canon to enhance and support each of the 8 lessons.
Basic Definition
The Doctrine of Kamma basically means the Law of Action (Kamma) and Reaction/Result (Vipaka). There will not be any meaning at all in the 4 Noble Truths if there was no Law of Kamma - Suffering and the Cause of Suffering, the End of Suffering and the Path leading to the end of Suffering.
Indeed the 4 Noble Truths are the manifestation of the Law of Kamma. “Suffering” is the Vipaka of the “Cause of Suffering” (Kamma). Following “the Path leading to the end of Suffering” is the Kamma, and the “End of Suffering” is the Vipaka.
The law of Kamma is neither governed by the Buddha nor does the Buddha create it. Whether the Buddha exists or not, the Truth – the Doctrine of Kamma exists.
Five (5) Niyamas
In the Simsapa Sutta (SN 56.31), the Buddha asked his disciples, what is more – the leaves in His hand or the leaves in the forest. In which the disciples answered, the leaves in the forest. The Buddha then explained that what he had taught them is just that knowledge equivalent to what is in His hand as compared to what He knows such as the leaves in the forest. However, these teachings will be sufficient for them to practise to attain enlightenment.
Kamma is not the only law on how the world works. There are five (5) Universal Order that governed the world.
1. Utu Niyama, physical inorganic order, which govern the physical and chemical phenomena such as the cause of winds and rains, the nature of heat, etc.
2. Bija Niyama, physical organic order, which govern the biological and genetic aspect such as germs, seeds, cells and etc.
3. Kamma Niyama, order of action and its result.
4. Dhamma Niyama, order of the norm, which governs the natural phenomena such as gravity, the phenomena of earthquake etc.
5. Citta Niyama, order of mind, which governs the processes of consciousness and the power of mind in the context of psychic power.
~Abhidhammavatara~
Thus the coming of a being is not caused by any single law but the combination of all the 5 Orders. The fertilization process of the sperm on the egg requires the right condition and the gandhaba, the life factor to produce a life.
Kamma may not be the main dominating factor in every event and not everything is due to Kamma. For example, getting sunburnt while walking on the beach has nothing to do with Kamma. It is the result of natural reaction.
Cetana paccaya Kamma
Intention or volition (cetana) conditions Kamma. Action without an intention will not have any kammic effect. e.g. You accidentally knock and drop a vase from your apartment and kill some one down there. It is without intention and thus no Kamma is created.
Not all action is due to Kamma e.g. you respond to the call of nature and you do your business in the toilet. This has nothing to do with Kamma.
An action can be categorized into 4 types:
1. Wholesome action that is accompanied by self-control and discerning mindfulness with the heart composed and filled with Loving-kindness, Compassion, Good Cheer and Equanimity.
2. Unwholesome action that is associated with greed, hatred and delusion.
3. A mixture of wholesome and unwholesome intention.
4. Moral Action– neither wholesome nor unwholesome e.g. the waving of hand which does not have any intention - purely a gesture of action.
Lesson 1 : Lesson of Deeds (1)
Deed here is referring to mental, verbal and physical action.
a. Beyond belief
“What I practise, I teach and what I teach, I practise,” said he Buddha. Buddhism is not a religion to believe but to live. Thus a Buddhist is a doer and not a believer. Buddhism is founded on life and thus it can be practised.
“If it is not practical I wouldn’t have mentioned it just like the Simsapa leave,” said the Buddha.
The Buddha did not want us to just believe in His Teachings for the Dhamma is “Ehipassiko” – come and see. There is no superstitious or ritualistic belief in the Dhamma, as an unfounded belief has no value except instilling fear that hinders one’s spiritual progress.
The Buddha’s last message, “Strive on with Diligence” proves that the Dhamma is not based on belief but of deeds. Buddhism requires you to understand and not merely believe. If you can’t understand it, put it down for the time being. When the condition is right, you will be able comprehend to the Truth.
Reflect now on your belief – is there any practical value in it? If not, put it down.
b. Substance over Form
Substance means Meaningful action.
Once some religious gurus complained about the Buddha’s conversion of their disciples.
“It is not my intention to convert them. It is my duty is to tell them what is wholesome and what is unwholesome and it is up to them to decide and act accordingly in a manner that will lead them to happiness and free from suffering,” replied the Buddha.
Meaningful actions are those deeds that are beneficial, blameless and praised by the wise. When performed, it conduced to the happiness of oneself and others. They (wholesome deeds) are also actions that are not motivated by greed, hatred and delusion that come from inside and not outside. e.g. the ten (10) Kusala Kamma.
“Do not look on others what they have done or left undone but what you have done and left undone.” – Dhammapada 50 -
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)
Mahindarama e-Buddhist Education Centerwww.mahindarama.com
Saturday, October 20, 2007
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Trust Your Heart
In the practice of the Dharma, there are many methods; if you know their point, they will not lead you astray. However, if you are a practitioner who does not properly respect virtue and a collected mind, you will not succeed, because you are bypassing the Path followed by the great forest masters of the past. Do not disregard these basics. If you wish to practice, you should establish virtue, concentration, and wisdom in your mind and aspire to the Three Gems -- Buddha, Dharma, and Sangha. Stop all activity, be an honest person, and go to it. Although various things deceive you time after time, if you are aware of them, you will eventually be able to drop them. The same old person comes telling the same old lies; if you know it, you need not believe him. But it takes a long time before you know; our habits are ever striving to deceive.
When I had been practicing for only two or three years, I still could not trust myself. But after I had experienced much, I learned to trust my own heart. When you have this deep understanding, whatever occurs, you can let it occur, and all things will pass on and be quelled. You will reach a point where the heart tells itself what to do; it is constantly prodding, constantly mindful. Your only concern need be to continue contemplating.
Part II Correcting Our Views
Trust Your Heart
In the practice of the Dharma, there are many methods; if you know their point, they will not lead you astray. However, if you are a practitioner who does not properly respect virtue and a collected mind, you will not succeed, because you are bypassing the Path followed by the great forest masters of the past. Do not disregard these basics. If you wish to practice, you should establish virtue, concentration, and wisdom in your mind and aspire to the Three Gems -- Buddha, Dharma, and Sangha. Stop all activity, be an honest person, and go to it. Although various things deceive you time after time, if you are aware of them, you will eventually be able to drop them. The same old person comes telling the same old lies; if you know it, you need not believe him. But it takes a long time before you know; our habits are ever striving to deceive.
When I had been practicing for only two or three years, I still could not trust myself. But after I had experienced much, I learned to trust my own heart. When you have this deep understanding, whatever occurs, you can let it occur, and all things will pass on and be quelled. You will reach a point where the heart tells itself what to do; it is constantly prodding, constantly mindful. Your only concern need be to continue contemplating.
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Follow Your Teacher
As you grow in Dharma, you should have a teacher to instruct and advise you. The matter of concentrating the mind, of samadhi, is much misunderstood; phenomena occur in meditation that otherwise do not normally arise. When this happens, a teacher's guidance is crucial, expecially in those areas in which you have wrong understanding. Often where he corrects you will be just where you thought you were right. In the complexity of your thinking, one view may obsure the other and you get fooled. Respect your teacher and follow the rules or system of practice. If the teacher says to do something, do it. If he says to desist, desist. This allow you to make an honest effort and leads to making knowledge and vision manifest in your mind. If you do as I am saying, you will see and know.
True teachers speak only of the difficult practice of giving up or getting rid of the self. Whatever may happen, do not abandon the teacher. Lim him guide you, because it is easy to forget the Path.
Alas, few who study Buddhism really want to practice, I certainly urge them to practice, but some people can only study in a logical way. Few are willing to die and be born again free. I feel sorry for the rest.
Part II Correcting Our Views
Follow Your Teacher
As you grow in Dharma, you should have a teacher to instruct and advise you. The matter of concentrating the mind, of samadhi, is much misunderstood; phenomena occur in meditation that otherwise do not normally arise. When this happens, a teacher's guidance is crucial, expecially in those areas in which you have wrong understanding. Often where he corrects you will be just where you thought you were right. In the complexity of your thinking, one view may obsure the other and you get fooled. Respect your teacher and follow the rules or system of practice. If the teacher says to do something, do it. If he says to desist, desist. This allow you to make an honest effort and leads to making knowledge and vision manifest in your mind. If you do as I am saying, you will see and know.
True teachers speak only of the difficult practice of giving up or getting rid of the self. Whatever may happen, do not abandon the teacher. Lim him guide you, because it is easy to forget the Path.
Alas, few who study Buddhism really want to practice, I certainly urge them to practice, but some people can only study in a logical way. Few are willing to die and be born again free. I feel sorry for the rest.
Saturday, October 13, 2007
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Just That Much
When you take a good look at it, this world of ours is just that much; it exists just as it is. Ruled by birth, aging, sickness and death, it is only that much. Great or little is only that much. The wheel of life and death is only that much. Then why are we still attached, caught up, not removed? Playing around with the objects of life gives us some enjoyment; yet this enjoyment is also just that much.
Whatever is pleasurable, delicious, exciting, good, is just that much; it has its limit, it is not as if it is anything outstanding. The Buddha taught that everything is just that much, of equal value. We should contemplate this point. Just look at the Western monks who have come here to practice. They have experienced much pleasure and comfort in their lives, but it was only that much, trying to make more of it just drove them crazy. They became world travelers, let everything go --it was still only that much. Then they came here to the forest to learn to give it all up, all attachments, all suffering.
All conditioned things are the same -- impermanent, caught up in the cycle of birth and death. Just look at them; they are only that much. All things in this world exist thus. Some people say, " Doing virtuous deeds, pracicing religion, you grow old just the same." This maybe true of the body, but not of the heart, of virtue; when we understand the difference, we have a chance to become free.
Look at the elements of our body and mind. They are conditioned phenomena, arising from a cause and therefore impermanent. Their nature is always the same, it cannot be changed. A great noble and a common servant are the same. When they become old, their act comes to an end; they can no longer put on airs or hide behind masks. There is nowhere to go, no more taste, no more texture. When you get old, your sight becomes dim, your hearing weakens, your body becomes feeble--you must face yourself.
We human beings are constantly in combat, at war to escape the fact of being just that much. But instead of escaping, we continue to create more suffering, waging war with good, waging war with evil, waging war with what is small, waging war with what is big, waging war with what is short or long or right or wrong, courageously carrying the battle.
The Buddha taught the truth, but we are like buffalo--unless they are tied down firmly by all four legs, they will not allow themselves to be given any medicine. Once they have been tied down and cannot do anything-- aha, now you can go ahead and give them medicine, and they are unable to struggle away. In the same way, most of us must be totally bound up in suffering before we will let go and give up our delusions. If we can still writhe away, we will not yet give in. A few people can undersatnd the Dharma when they hear it taught and explained by a teacher. But life must teach most of us all the way to the end.
You can pull on the end of a rope, but if the other end is stuck, the rope will never budge. In order to make it come free, you need to find out where it is stuck, you need to seek out the source or the root of the problem. We must use our practice fully to discover how we are stuck, to discover the heart of peace. We must follow the ox's tracks from the beginning, from the point at which it left the corral. If we start in the middle of the trail, we will not be able to tell whose ox's tracks they are, and thus we could be led anywhere.
Therefore, the Buddha spoke of first correcting our views. We must investigate the very root of suffering, the very truth of our life. If we can see that all things are just that much, we will find the true Path. We must come to know the reality of conditioned phenomena, the way things are. Only then can we have peace in our world.
Part II Correcting Our Views
Just That Much
When you take a good look at it, this world of ours is just that much; it exists just as it is. Ruled by birth, aging, sickness and death, it is only that much. Great or little is only that much. The wheel of life and death is only that much. Then why are we still attached, caught up, not removed? Playing around with the objects of life gives us some enjoyment; yet this enjoyment is also just that much.
Whatever is pleasurable, delicious, exciting, good, is just that much; it has its limit, it is not as if it is anything outstanding. The Buddha taught that everything is just that much, of equal value. We should contemplate this point. Just look at the Western monks who have come here to practice. They have experienced much pleasure and comfort in their lives, but it was only that much, trying to make more of it just drove them crazy. They became world travelers, let everything go --it was still only that much. Then they came here to the forest to learn to give it all up, all attachments, all suffering.
All conditioned things are the same -- impermanent, caught up in the cycle of birth and death. Just look at them; they are only that much. All things in this world exist thus. Some people say, " Doing virtuous deeds, pracicing religion, you grow old just the same." This maybe true of the body, but not of the heart, of virtue; when we understand the difference, we have a chance to become free.
Look at the elements of our body and mind. They are conditioned phenomena, arising from a cause and therefore impermanent. Their nature is always the same, it cannot be changed. A great noble and a common servant are the same. When they become old, their act comes to an end; they can no longer put on airs or hide behind masks. There is nowhere to go, no more taste, no more texture. When you get old, your sight becomes dim, your hearing weakens, your body becomes feeble--you must face yourself.
We human beings are constantly in combat, at war to escape the fact of being just that much. But instead of escaping, we continue to create more suffering, waging war with good, waging war with evil, waging war with what is small, waging war with what is big, waging war with what is short or long or right or wrong, courageously carrying the battle.
The Buddha taught the truth, but we are like buffalo--unless they are tied down firmly by all four legs, they will not allow themselves to be given any medicine. Once they have been tied down and cannot do anything-- aha, now you can go ahead and give them medicine, and they are unable to struggle away. In the same way, most of us must be totally bound up in suffering before we will let go and give up our delusions. If we can still writhe away, we will not yet give in. A few people can undersatnd the Dharma when they hear it taught and explained by a teacher. But life must teach most of us all the way to the end.
You can pull on the end of a rope, but if the other end is stuck, the rope will never budge. In order to make it come free, you need to find out where it is stuck, you need to seek out the source or the root of the problem. We must use our practice fully to discover how we are stuck, to discover the heart of peace. We must follow the ox's tracks from the beginning, from the point at which it left the corral. If we start in the middle of the trail, we will not be able to tell whose ox's tracks they are, and thus we could be led anywhere.
Therefore, the Buddha spoke of first correcting our views. We must investigate the very root of suffering, the very truth of our life. If we can see that all things are just that much, we will find the true Path. We must come to know the reality of conditioned phenomena, the way things are. Only then can we have peace in our world.
Saturday, September 29, 2007
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Problems of the World
Many poeple, particularly educated, professional people, are moving out of the big cities, seeking quieter living and simpler livelihood in the small towns and rural areas. This is natural. If you grap a handful of mud and squeeze it, it will ooze through your fingers. People under pressure likewise seek a way out.
People ask me about the problems of our world, about a coming apocalypse. I ask, what does it mean to be worldly? What is the world? You do not know? This very unknowing, this very darkness, this very place of ignorance, is what is meant by worldly. Caught in the six senses, our knowledge develops as a part of this darkness. To come to an answer to the problems of the world, we must know its nature completely and realize the wisdom that shines above the darkness of the world.
These days, it seems that our culture is deteriorating, lost in greed, hatred, and delusion. But the culture of the Buddha never changes, never diminishes.It says,"Do not lie to others or to ourselves. Do not steal from others or from ourselves." Worldly culture has desire as its director and guide. The culture of the Buddha has compassion and Dharma, or truth, as its guide.
Part II Correcting Our Views
Problems of the World
Many poeple, particularly educated, professional people, are moving out of the big cities, seeking quieter living and simpler livelihood in the small towns and rural areas. This is natural. If you grap a handful of mud and squeeze it, it will ooze through your fingers. People under pressure likewise seek a way out.
People ask me about the problems of our world, about a coming apocalypse. I ask, what does it mean to be worldly? What is the world? You do not know? This very unknowing, this very darkness, this very place of ignorance, is what is meant by worldly. Caught in the six senses, our knowledge develops as a part of this darkness. To come to an answer to the problems of the world, we must know its nature completely and realize the wisdom that shines above the darkness of the world.
These days, it seems that our culture is deteriorating, lost in greed, hatred, and delusion. But the culture of the Buddha never changes, never diminishes.It says,"Do not lie to others or to ourselves. Do not steal from others or from ourselves." Worldly culture has desire as its director and guide. The culture of the Buddha has compassion and Dharma, or truth, as its guide.
Saturday, September 15, 2007
A Still Forest Pool
The Insight Meditation of Achaan Chah
Part II Correcting Our Views
Sense Objects and the Mind
We do not examine ourselves; we just follow desire, caught in endless rounds of grasping and fearing, wanting to do just as we please. Whatever we do, we want it to be at our ease. If we are not able to have comfort and pleasure and longer, we are unhappy, anger and aversion arise, and we suffer, trapped by our mind.
For the most part, our thinking follows sense objects, and, wherever thought leads us, we follow. However, thinking and wisdom are different; in wisdom, the mind becomes still, unmoving, and we are simply aware, simply acknowledging. Normally, when sense objects come, we think about, dwell on, discourse over, and worry about them. Yet none of those objects is substantial; all are impermanent, unsatisfactory, and empty. Just cut them short and dissect them into these three common characteristics. When you sit again, they will arise again, but just keep observing them, keep checking them out.
This practice is like caring for a buffalo and a rice field. The mind is like the buffalo that wants to eat the rice plants, sense objects; the one who knows is the owner. Consider the comparison. When you tend a buffalo, you let it go free but you keep watch over it. You cannot be heedless. If it goes close to the rice plants, you shout at it and it retreats. If it is stubborn and will not obey your voice, you take a stick and hit it. Do not fall asleep in the daytime and let everything go. If you do, you will have no rice plants left, for sure.
When you are observing your mind, the one who knows constantly notices all. As the sutras say,” He who watches over his mind shall escape the snares of Mara the Evil One,” Mind is mind, but who is it that observes it? Mind is one thing, the one who knows is another. At the same time the mind is both the thinking process and the knowing. Know the mind – know how it is when it meets sense objects and how it is when it is apart from them. When the one who knows observes the mind in this way, wisdom arises. If it meets an object, it gets involved, just like the buffalo. Wherever it goes, you must watch it. When it goes near the rice plants, shout at it. If it will not obey, just give it the stick.
When the mind experiences sense contact, it grabs hold. When it grabs hold, the one who knows must teach it – explaining what is good and what is bad, pointing out the workings of cause and effect, showing that anything it holds on to will bring undesirable results—until mind becomes reasonable, until it lets go. In this way, the training will take effect, and the mind will become tranquil.
The Buddha taught us to lay everything down, not like a cow or a buffalo but knowingly, with awareness. In order for us to know, he taught us to practice much, rest firmly on the principles of the Buddha, Dharma, and Sangha, and apply them directly to our own life.
From the beginning I have practice like this. In teaching my disciples, I teach like this. We want to see the truth not in a book or as an ideal but in our own mind. If the mind is not yet free, contemplate the cause and effect of each situation – do not stop looking, keep at ir, drive the point home. Then attachment will find nowhere to rest. This is the way I myself have practiced.
If you practice like this, true tranquility is found in activity, in the midst of sense objects. At first, when you are working on your mind and sense objects come, you cling to them or avoid them. You are therefore disturbed, not peaceful. When you sit and wish not to have sense contact, not to have thinking the very wish not to have is desire. The more you struggle with your thinking, the stronger it becomes. Just forget about it and continue to practice. When you make contact with sense objects, contemplate: impermanent, unsatisfactory, not self. Throw everything into these three pigeonholes, file everything under these three categories, and keep contemplating.
Part II Correcting Our Views
Sense Objects and the Mind
We do not examine ourselves; we just follow desire, caught in endless rounds of grasping and fearing, wanting to do just as we please. Whatever we do, we want it to be at our ease. If we are not able to have comfort and pleasure and longer, we are unhappy, anger and aversion arise, and we suffer, trapped by our mind.
For the most part, our thinking follows sense objects, and, wherever thought leads us, we follow. However, thinking and wisdom are different; in wisdom, the mind becomes still, unmoving, and we are simply aware, simply acknowledging. Normally, when sense objects come, we think about, dwell on, discourse over, and worry about them. Yet none of those objects is substantial; all are impermanent, unsatisfactory, and empty. Just cut them short and dissect them into these three common characteristics. When you sit again, they will arise again, but just keep observing them, keep checking them out.
This practice is like caring for a buffalo and a rice field. The mind is like the buffalo that wants to eat the rice plants, sense objects; the one who knows is the owner. Consider the comparison. When you tend a buffalo, you let it go free but you keep watch over it. You cannot be heedless. If it goes close to the rice plants, you shout at it and it retreats. If it is stubborn and will not obey your voice, you take a stick and hit it. Do not fall asleep in the daytime and let everything go. If you do, you will have no rice plants left, for sure.
When you are observing your mind, the one who knows constantly notices all. As the sutras say,” He who watches over his mind shall escape the snares of Mara the Evil One,” Mind is mind, but who is it that observes it? Mind is one thing, the one who knows is another. At the same time the mind is both the thinking process and the knowing. Know the mind – know how it is when it meets sense objects and how it is when it is apart from them. When the one who knows observes the mind in this way, wisdom arises. If it meets an object, it gets involved, just like the buffalo. Wherever it goes, you must watch it. When it goes near the rice plants, shout at it. If it will not obey, just give it the stick.
When the mind experiences sense contact, it grabs hold. When it grabs hold, the one who knows must teach it – explaining what is good and what is bad, pointing out the workings of cause and effect, showing that anything it holds on to will bring undesirable results—until mind becomes reasonable, until it lets go. In this way, the training will take effect, and the mind will become tranquil.
The Buddha taught us to lay everything down, not like a cow or a buffalo but knowingly, with awareness. In order for us to know, he taught us to practice much, rest firmly on the principles of the Buddha, Dharma, and Sangha, and apply them directly to our own life.
From the beginning I have practice like this. In teaching my disciples, I teach like this. We want to see the truth not in a book or as an ideal but in our own mind. If the mind is not yet free, contemplate the cause and effect of each situation – do not stop looking, keep at ir, drive the point home. Then attachment will find nowhere to rest. This is the way I myself have practiced.
If you practice like this, true tranquility is found in activity, in the midst of sense objects. At first, when you are working on your mind and sense objects come, you cling to them or avoid them. You are therefore disturbed, not peaceful. When you sit and wish not to have sense contact, not to have thinking the very wish not to have is desire. The more you struggle with your thinking, the stronger it becomes. Just forget about it and continue to practice. When you make contact with sense objects, contemplate: impermanent, unsatisfactory, not self. Throw everything into these three pigeonholes, file everything under these three categories, and keep contemplating.
Subscribe to:
Posts (Atom)