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SBS Office <office@sasanarakkha.org></office@sasanarakkha.org>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-33904697077395381632011-03-19T05:58:00.001-07:002011-05-16T18:31:32.441-07:00E-Dhamma Course<div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: center; text-autospace: ideograph-other;"><div style="text-align: left;"><span style="color: blue; font-family: Arial; font-size: 12pt;">Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma</span><span style="font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: center; text-autospace: ideograph-other;"><div style="text-align: left;"><br />
</div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: center; text-autospace: ideograph-other;"><div style="text-align: left;"><span style="color: navy; font-family: Tahoma; font-size: 12pt; text-decoration: underline;">MODULE 4</span><span style="font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><br />
</div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><br />
</div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span style="color: red; font-family: Tahoma; font-size: 12pt;">Lesson 2 <span style="font-family: 'Times New Roman';">– </span><span style="font-family: Tahoma;">Lesson of Conditionality (1)</span></span><span style="font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><br />
</div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><br />
</div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">The second lesson from the Doctrine of Kamma is not about creation but condition. Let us begin by understanding the world around us.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><br />
<div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif; font-size: 13px;"><br />
</span></div></div><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"></span><br />
<div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span class="Apple-style-span" style="font-size: 13px;">There is one school of thought that believes that there are causes but there is no consequence or effect. Whatever we do now will not produce a result later.</span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Another school believes that there is an effect but there is no cause. Whatever you are now is predestined. If you are fated to be born poor, you can’t change it and you have to live with it. You are the creation of God and you have to live the life of total submission and complacency. They believe in the effect of what they are now but they don’t believe in the cause of the effort they have done.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Another school believes that there is no cause and there is no effect. Life is like a random happening and event. Don’t ask the question why. They explain contradicting event as it happens, just like the flower dying off with no past, no future, no action and no reaction.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Then there is this externalist view with the belief that whatever we do now will materialize in the future and it will be eternal. In other words, because of some wrong we do now, then we will be sent to hell forever without any salvation as the gate is closed. There are only two dimensions, here and the hereafter. And if you are good, you will be in paradise forever.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">In the Buddha’s teaching, everything has a cause and can produce an effect. We are constantly being interactive in the dimension of cause and effect. A cause can be inside and the effect can be inside </span><span style="color: white; font-size: 10pt;">e</span><span style="font-size: 10pt;">.g. we think of something nice and we feel happy about it. The cause can be outside and the effect outside. The cause can also be inside and the effect outside or the cause outside and the effect inside </span><span style="color: white; font-size: 10pt;">e</span><span style="font-size: 10pt;">.g. someone shouted at us and we get very upset.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">If everything has a cause and effect, then in one simple word, everything has a condition.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="color: blue; font-size: 10pt; font-weight: bold;">As the Cause so is the Effect</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Whenever we set a cause, by way of thought, speech or deed the effect will manifest.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Tree grows on apple seeds will only bears apple fruits and not oranges. If we were to put our hand on a live electrical wire, whether you are a Buddhist, a Christian or a Muslim you will get a shock.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“According to the seed that is sown, so is the fruit that it will reap. Doer of good deeds will gather good fruits; doer of evil will reap evil fruits.” </span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">The law of Kamma provides a great consolation to us, as whatever we do (good deeds) will come to us. When we set a cause, the effect will arise although sometimes we need other supporting causes (which are also a cause) to provide the proper condition for the effect to occur. We can’t be holding the apple seed in our hand and hope for it to bear fruits. We need to put it onto the ground, water it, and add fertilizer and so on.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">In setting the seed (of spiritual progress) in motion, we cannot be praying, hoping or making vows to attain enlightenment. We need to do a lot of toiling, cultivating the mind and not asking for the impossible.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="color: blue; font-size: 10pt; font-weight: bold;">Results depend on Condition</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">As much as our action condition the situation, the situation can also condition the action.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Even as we sow the seed, the effect can only arise when the conditions are there. The reason why the condition is not there is because there are other causes. Some causes can support another cause to arise while other causes may be disruptive or destructive to other causes. Some even neutralized them making them ineffective.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Just like baking a cake; depending on the condition that you set the result will be either you get a charred cake or a delicious one. An evil deed committed does not immediately bear fruit just as milk does not turn sour all at once. But smouldering, the effect follows the fools like the fire covered by ashes -</span><span style="color: red; font-size: 10pt;"> </span><span style="font-size: 10pt; font-style: italic;">Dhammapada 71</span><span style="font-size: 10pt;">.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Condition is beyond our comprehension and beyond our control. Not all apple seeds will become apples. It depends on the condition for the roots to grow.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Just like the oil lamp. The light can go off due to either the oil has finished or the wick has burned off. Or both the oil and the wick finished at the same time. Sometimes it is due to external factors; a gush of wind blew it off.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Everything is a state of conditioning. And not all the conditioning can reach their state of maturity; they didn’t reach to the full cycle </span><span style="color: white; font-size: 10pt;">e</span><span style="font-size: 10pt;">.g. the thundercloud that doesn’t rain. The condition is not conducive and it was blown away later.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">When the condition is right, there is nothing you can do to stop it. When certain things happen to your life, don’t ask “why me?” Don’t blame the god either.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Not in the sky, not in the ocean nor in the mountain clefts, is found in this place on earth where abiding, one may escape from the results of one’s cause” </span><span style="font-size: 10pt; font-style: italic;">Dhammapada 127</span><span style="font-size: 10pt;">. There is no escape </span><span style="color: white; font-size: 10pt;">e</span><span style="font-size: 10pt;">.g. Death. Don’t try to run away from it. When we are able to see the reality, do not be submissive, but try to change as much as we can. If we can’t, we shall accept it with a sense of understanding</span><span style="color: #339966; font-size: 10pt;">.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">The results can be due to a Kammic conditions or it can be due to a non-Kammic conditions. Kammic condition means performance based. Good results may be obtained through hard work but not by praying.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Non-Kammic condition means something external to us such as the weather, political situation, epidemic etc. No matter how good our Kamma is; it will just collapse to make way for the evil Kamma to arise. If we were to put a spoonful of salt in a cup and a spoonful of salt into the river Ganges, the taste will be different.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">In the </span><a href="http://www.mahindarama.com/e-tipitaka/mn-135.htm"><span style="color: blue; font-size: 10pt; font-weight: bold; text-decoration: underline;">Cula-kamma-vibhanga Sutta (MN 135)</span></a><span style="font-size: 10pt;"> the shorter disposition of the law of Kamma, a student named Subha, asked, "Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind?</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, lowborn and highborn people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-autospace: ideograph-other;"><div style="text-align: justify;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Beings are the owners of their action; heirs of their kammas. As of their action, they originate from their action and are bound to their action. Have their action as their refuge; it is their action that distinguishes beings as inferior and superior.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">Some men or women kill living beings, are murderous, violent and merciless; on the dissolution of the body after death, he will appear in the state of deprivation and in hell. But instead if he comes back to the human state, then whenever he is reborn, he is </span><span style="font-size: 10pt; font-weight: bold;">short-lived</span><span style="font-size: 10pt;">.</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">But if they having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings; on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But if he comes back to the human state, then whenever he is reborn, he is </span><span style="font-size: 10pt; font-weight: bold;">long-lived</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“So are they who cause injury, who harms beings with his hands or with clods or with sticks or with knives; if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">sickly</span><span style="font-size: 10pt;"> whenever he is reborn. But if one does not harm… he is born </span><span style="font-size: 10pt; font-weight: bold;">healthy</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Those who display anger to living beings, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness; if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">ugly</span><span style="font-size: 10pt;"> whenever he is reborn. But if one is not angry… he is born </span><span style="font-size: 10pt; font-weight: bold;">handsome</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Those who envious; envies, begrudges and harbors envy about others' gains, honour, veneration, respect, salutations and offerings; if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">insignificant</span><span style="font-size: 10pt;"> whenever he is reborn. But if one is not envious… he is born </span><span style="font-size: 10pt; font-weight: bold;">influential</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Those who are not generous, not a giver of food, drinks, clothing, dwelling to monks or brahmins; if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">poor</span><span style="font-size: 10pt;"> whenever he is reborn. But if one is generous… he is born </span><span style="font-size: 10pt; font-weight: bold;">wealthy</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Those who obdurate and haughty; who does not pay homage, respect, venerate to those who deserved it and arrogant; if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">low-born</span><span style="font-size: 10pt;"> whenever he is reborn. But if one is acquiescent and humble … he is born </span><span style="font-size: 10pt; font-weight: bold;">high born</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: 10pt;">“Those who does not visit a wise man and make enquiries on what is wholesome what is not… if he is not reborn in the state of deprivation, then he is </span><span style="font-size: 10pt; font-weight: bold;">stupid</span><span style="font-size: 10pt;"> whenever he is reborn. But if one seek the truth… he is </span><span style="font-size: 10pt; font-weight: bold;">wise</span><span style="font-size: 10pt;">.”</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: left;"><div style="text-align: justify;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><div style="text-align: center;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="color: #003300; font-size: 10pt; font-weight: bold; text-decoration: underline;">Answers to Module 3</span><span style="font-size: 10.5pt;"><o:p></o:p></span></span></div></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><br />
</span></div><div class="p0" style="margin-bottom: 0pt; margin-left: 18.0000pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="color: purple; font-size: 10.5pt;">1 </span><span style="color: #003300; font-size: 10pt;">The inequalities in life arise because we are measured by our deeds and most of the time our deeds have different levels of both wholesome and unwholesomeness.</span><span style="color: #003300; font-size: 10.5pt;"><o:p></o:p></span></span></div><div class="p0" style="margin-bottom: 0pt; margin-left: 18.0000pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span style="color: purple; font-size: 10.5pt;">2 </span><span style="color: #003300; font-size: 10pt;">When the values (Right Understanding, Objectivity, gratitude, respect for values, prioritising and moral sensitivity) grow in us, then we know that we have understood the first lesson on the Doctrine of Kamma – Lesson of Deed.</span><span style="color: #003300; font-size: 10.5pt;"><o:p></o:p></span></span></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><br />
</div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><span style="color: #993366; font-family: Tahoma; font-size: 10pt; font-weight: bold; text-decoration: underline;">Questions</span><span style="font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div><div class="p0" style="margin-bottom: 0pt; margin-top: 0pt; text-align: justify; text-autospace: ideograph-other;"><br />
</div><div class="p0" style="margin-bottom: 0pt; margin-left: 18.0000pt; margin-top: 0pt; text-autospace: ideograph-other;"><span style="color: purple; font-family: Symbol; font-size: 10.5pt;">3 </span><span style="color: purple; font-family: Tahoma; font-size: 10pt;">Why sometime good deed does not gives rise to good result immediately?</span><span style="color: purple; font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div><div class="p0" style="margin-bottom: 0pt; margin-left: 18.0000pt; margin-top: 0pt; text-autospace: ideograph-other;"><span style="color: purple; font-family: Symbol; font-size: 10.5pt;">4 </span><span style="color: purple; font-family: Tahoma; font-size: 10pt;">Why is it that the same action by two good friends gives rise to different results?</span><span style="color: purple; font-family: 'Times New Roman'; font-size: 10.5pt;"><o:p></o:p></span></div><div class="p0" style="margin-bottom: 0pt; margin-left: 18.0000pt; margin-top: 0pt; text-autospace: ideograph-other;"><br />
</div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-3559404135125539622011-03-19T04:39:00.000-07:002011-03-19T04:41:03.383-07:00dhamma preaching<div class="uiHeader uiHeaderBottomBorder mbm" style="border-bottom-color: rgb(170, 170, 170); border-bottom-style: solid; border-bottom-width: 1px; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 13px; margin-bottom: 10px; padding-bottom: 0.5em;"><div class="clearfix uiHeaderTop" style="display: block; zoom: 1;"><div><h2 class="uiHeaderTitle" style="color: #1c2a47; font-size: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Countering Stress and Depression</h2></div></div><div class="clearfix" style="display: block; zoom: 1;"><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg" style="color: grey; float: left; font-size: 11px; font-weight: normal; margin-bottom: 5px;">by <a href="http://www.facebook.com/DalaiLama" style="color: #3b5998; cursor: pointer; text-decoration: none;">Dalai Lama</a> on Wednesday, January 5, 2011 at 5:25pm<br />
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<span class="Apple-style-span" style="color: #333333; line-height: 16px;">At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.</span></div></div></div><div class="mbl notesBlogText clearfix" style="color: #333333; display: block; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 20px; word-wrap: break-word; zoom: 1;"><div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions. All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">The Dalai Lama</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">December 31, 2010</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;"><br />
</div><div style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 1.5em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: left;">Published in the Hindustan Times, India, on January 3rd, 2011</div></div></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-50329282889942577562011-02-02T20:36:00.000-08:002011-03-19T05:21:15.347-07:00Sutta<span class="Apple-style-span" style="color: #990000; font-family: Arial, Helvetica, sans-serif; font-size: x-small;"><b></b></span><br />
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<tr><td height="25" valign="top"><b><span style="font-family: Verdana, Arial, Helvetica, sans-serif;"><b><span style="font-family: Verdana, Arial, Helvetica, sans-serif;"><b><span style="color: #990000; font-family: Arial, Helvetica, sans-serif;">Kalama Sutra - </span><span style="font-family: Arial, Helvetica, sans-serif;">Angutarra Nikaya 3.65</span></b></span></b></span></b></td></tr>
<tr><td height="453" valign="top"><div align="justify"><span style="font-family: Arial, Helvetica, sans-serif;">Teaching given by the Buddha given to the Kalama people:</span><br />
<br />
<span style="font-family: Arial, Helvetica, sans-serif;">Do not go by revelation;<br />
Do not go by tradition;<br />
Do not go by hearsay;<br />
Do not go on the authority of sacred texts;<br />
Do not go on the grounds of pure logic;<br />
Do not go by a view that seems rational;<br />
Do not go by reflecting on mere appearances;<br />
Do not go along with a considered view because you agree with it;<br />
Do not go along on the grounds that the person is competent;<br />
Do not go along because [thinking] 'the recluse is our teacher'.<br />
<br />
Kalamas, when you yourselves know: 'These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them...<br />
Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><br />
</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">————————————————</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><span class="Apple-style-span" style="color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 16px; line-height: 18px;"></span></span><br />
<div align="left"><span style="font-family: Arial, Helvetica, sans-serif;"><br />
Once the Buddha was visiting a town named Kesaputta, where the Kalama clan lived. The Kalamas were confused with the teachings of the many religious teachers who spoke well of themselves and ill of others. They approached the Buddha and consulted him.<br />
<br />
“There are some holy men and priests, Sir, who come to Kesaputta and claimed that only their religion is right and others are wrong. As a result, doubt has come to us. Which of these holy men and priests spoke the truth?”</span></div><div align="left"><span style="font-family: Arial, Helvetica, sans-serif;"><br />
<strong>Now, the Buddha knowing the confusion in the mind of the Kalamas did not give them another dogmas nor dismiss the doctrine of others as false. Instead he gave them a unique advice, which until today became the Buddhist spirit of thought and investigation – the Buddhist Charter of Free Inquiry (Kalama Sutta).<br />
<br />
“It is proper to doubt in things that are doubtful. O Kalamas, do not accept anything;</strong></span></div><span style="font-family: Arial, Helvetica, sans-serif;"><em></em></span><br />
<div align="left"><span style="font-family: Arial, Helvetica, sans-serif;"><strong><em>through repeated hearing,<br />
through mere tradition,<br />
through rumours,<br />
through mere correspondence with the scriptures,<br />
through mere thinking deeply,<br />
through logical reasoning,<br />
through mere apparent reason,<br />
based on mere agreement with your own opinion,<br />
based on a person who seemingly possess abilities,<br />
or thinking, “this person is our teacher.”</em><br />
AN III:65 (Anguttara Nikaya book of the 3 verse 65)</strong></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><strong><br />
</strong></span><br />
<span class="Apple-style-span" style="color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif;"><span class="Apple-style-span" style="line-height: 18px;"><i><span class="Apple-style-span" style="font-size: 16px; font-style: normal;"><em>" Kalamas, when you yourselves know what are immoral, blameworthy and censured by the wise, when performed and undertaken, conduce to unprofitable things, conduce to suffering (to oneself as well as others), abandons them."</em><br />
Here the Buddha asked the Kalamas again, "What do they think the presence of greed, hatred and delusion occurring within a man, will it conduce to benefit or to unprofitable things?"<br />
<br />
A man, who is overwhelmed with greed, hatred or delusion sometimes resorts to killing, stealing, committing adultery, lying and inducing others to do the same like him.<br />
<br />
Whatever conduces to unprofitable things conduces to the suffering of oneself and others.<br />
<br />
<em>" Kalamas, when you yourselves know what are moral, not blameworthy and praised by the wise, when performed and undertaken, conduce to profitable things, conduce to well being and happiness (of oneself as well as others), then do you live and act accordingly."</em><br />
The Buddha explained that the absence of greed; hatred and delusion in a man's mind would refrain him from committing unwholesome deeds, and that may conduce to the benefit and happiness of oneself and others.<br />
<br />
Thus, he is of self-controlled and discerning in mindfulness with his heart composed and filled with:-<br />
<br />
<strong>Loving-kindness</strong>(Wishing happiness for all beings)<br />
<strong>Compassion</strong><br />
(Wishing deliverance from suffering for all beings)<br />
<strong>Good Cheer</strong><br />
(Sympathetic joy towards all beings of their gains)<br />
<strong>Equanimity</strong>(Impartiality towards all beings)</span></i></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><strong><span class="Apple-style-span" style="color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 16px; font-weight: normal; line-height: 18px;"><em><br />
</em></span></strong></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><strong><span class="Apple-style-span" style="color: #222222; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 16px; font-weight: normal; line-height: 18px;"><em><br />
</em></span></strong></span><br />
<span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;">(For further reading, please go to:</span><br />
<span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"></span><a href="http://ymoon-mun.blogspot.com/2006/09/e-dhamma-course-1.html">http://ymoon-mun.blogspot.com/2006/09/e-dhamma-course-1.html</a> )</div></div></td></tr>
</tbody></table></td></tr>
</tbody></table>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-30625248032654289142011-01-31T09:19:00.000-08:002011-02-02T20:22:52.647-08:00E Dhamma<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">A Successful Woman</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">by Ven Balacitta</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">21-11-04, TIMS</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">According to Pathama-idhalokikasutta (AN 8:49), Visakha once approached our Lord Buddha in Pubbarama (the monastery she had donated to the Buddha and the Sangha) at Savatthi. After she had paid respects and sat to one side, our Lord Buddha then told her that there are 4 conditions that will bring success to a woman in this life.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 1.. She is able to perform her chores well (such as helping her husband in his business).</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 2.. She takes good care of the people in her household.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 3.. She is faithful to her husband.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 4.. She learns how to manage her husband's wealth and does not spend money unnecessarily.</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"></span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">A woman is working towards success in this life if she has those qualities but that does not mean that she will be successful in her next life unless she further fulfills the following conditions:</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 1.. She has faith in the Buddha.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 2.. She is virtuous.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 3.. She is generous and performs dana.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 4.. She has wisdom.</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"></span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">In order to have faith in the Buddha it is important that we investigate the Dhamma as taught by the Blessed One. There are two kinds of faith: blind faith and faith through understanding the Dhamma. But even if you ignorantly developed blind faith in our Lord Buddha, do not worry. Sooner or later when you get to hear the good Dhamma, you will develop the other kind of faith.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">A person develops virtue when she keeps the basic Five Precepts. We should all strive to keep our precepts well. Many people say that it is not easy to observe the precepts. Well, if it is easy to observe them, then heaven will be overly populated and the woeful planes will be empty.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Those of us who are born in this country must have been generous and performed dana in our previous life because we are not deprived of clothing, food, shelter or medicine due to poverty. May all of us continue to do more dana whenever there is opportunity to do so.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">There are 3 levels of wisdom:</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 1.. That achieved through listening to/learning about Dhamma</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 2.. That achieved through reflection on the Dhamma learnt</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"> 3.. That achieved when one meditates.</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"></span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">The highest wisdom we can reach is by meditation and that is only after we have gone through the first and second stages of wisdom.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">I hope you will reflect on the Dhamma you have just listened to today and seek to understand and experience it. If because of kammic reasons you are unable to achieve meditative wisdom now, at least try to listen to good Dhamma as much as possible as it will conduce to your own enlightenment in the future. Life on earth is extremely short when compared to that in heaven. Do not be like any Tom, Dick or Harry with an aimless life.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
</span>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-27246922820411269092010-10-23T04:06:00.000-07:002011-02-02T20:25:34.996-08:00E Dhamma<span class="Apple-style-span" style="font-family: arial, sans-serif; font-size: 13px; "><div><span class="Apple-style-span" style="font-family: arial, sans-serif; font-size: 13px; "><span class="Apple-style-span" style="font-size: 16px; font-weight: bold; ">Meeting Suffering Without Creating More Suffering</span></span></div><div><span class="Apple-style-span" style="font-family: arial, sans-serif; font-size: 13px; "><br /></span></div>Whatever is happening to us now mirrors our past karma. If we know that, and know it truly, whenever suffering and difficulties befall us, we do not view them particularly as failures or catastrophes, or see suffering as a punishment in any way. Nor do we blame ourselves or indulge in self-hatred.<br /><br />We see the pain we are going through as the completion of the effects, the fruition, of a past karma. Tibetans say that suffering is “a broom that sweeps away all our negative karma.” We can even be grateful that one karma is coming to an end. We know that “good fortune,” a fruit of good karma, may soon pass if we do not use it well, and that “misfortune,” the result of negative karma, may in fact be giving us a marvelous opportunity to evolve.<br /><br />~ Sogyal Rinpoche (Rigpa Glimpse of the Day for Oct 15 2010)<br /><br /><br />When we view suffering as something bad, we naturally react with a defiled mind. That makes the things appear far worse than it is, and become far worse than it was. Moreover it conditions new negative karmas. In our delusion and ignorance, we may fail to see that much of the suffering we experience is not the result of the old karmas or any external conditions, but the new negative karmas that we're creating in reaction to them.<br /><br />However, if we see the suffering as it is, wisely, we see that it is simply part of the natural phenomena of causes and effects. Just as when a storm happens, instead of cursing it, we just look for shelter if we can, and it passes naturally.<br /><br />~ Ayasma Kumara</span>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-76077235306893418132010-08-21T20:59:00.000-07:002010-10-22T13:42:23.750-07:00Dhammapada<div>Chapter 15</div><div><br /></div>Happiness<div><br /></div><div>197</div><div>Happy indeed we live,</div><div>friendly amidst the hostile.</div><div>Amidst hostile men</div><div>we dwell free from hatred.</div><div><br /></div><div>198</div><div>Happy indeed we live,</div><div>unafflicted amidst the afflicted</div><div>(by craving).</div><div>Amidst afflicted men</div><div>we dwell free from affliction.</div><div><br /></div><div>199</div><div>Happy indeed we live,</div><div>free from avarice</div><div>amidst the avaricious.</div><div>Amidst avaricious men</div><div>we dwell free from avarice.</div><div><br /></div><div>200</div><div>Happy indeed we live,</div><div>we who possess nothing.</div><div>Feeders on joy we shall be,</div><div>like the Radiant Gods.</div><div><br /></div><div>201</div><div>Victory begets enmity;</div><div>the defeated dwell in pain.</div><div>Happily the peaceful live,</div><div>discarding both victory and defeat.</div><div><br /></div><div>202</div><div>There is no fire like lust</div><div>and no crime like hatred.</div><div>There is no ill </div><div>like the aggregates (of existence)</div><div>and no bliss higher</div><div>than the peace (of Nibbana)*</div><div><br /></div><div>203</div><div>Hunger is the worst disease,</div><div>conditioned things the worst suffering.</div><div>Knowing this as it really is,</div><div>the wise realize Nibbana,</div><div>the highest bliss. **</div><div><br /></div><div>204</div><div>Health is the precious gain</div><div>and contentment the greatest wealth.</div><div>A trustworthy person is the best kinsman,</div><div>Nibbana the highest bliss.</div><div><br /></div><div>205</div><div>having savoured</div><div>the taste of solitude and peace</div><div>(of Nibbana),</div><div>pain-free and stainless he becomes,</div><div>drinking deep </div><div>the taste of the bliss of Truth.</div><div><br /></div><div>206</div><div>Good it is to see the Noble Ones;</div><div>to live with them is ever blissful.</div><div>One will always be happy</div><div>by not encountering fools.</div><div><br /></div><div>207</div><div>Indeed,</div><div>he who moves </div><div>in the company of fools</div><div>grieves for long.</div><div>Association with fools is ever painful,</div><div>like partnership with an enemy.</div><div>But association </div><div>with the wise is happy,</div><div>like meeting one's own kinsmen.</div><div><br /></div><div>208</div><div>Therefore,</div><div>follow the Noble One,</div><div>who is steadfast, wise, learned,</div><div>dutiful and devout.</div><div>One should follow </div><div>only such a man,</div><div>who is truly good and discerning,</div><div>even as the moon</div><div>follows the path of the stars.</div><div><br /></div><div><i><span class="Apple-style-span" style="font-size:small;">*Aggregates (khandha):</span></i></div><div><i><span class="Apple-style-span" style="font-size:small;">The five groups of material form, feeling, perception, mental formations and consciousness into which the Buddha analyses the living being.</span></i></div><div><i><span class="Apple-style-span" style="font-size:small;"><br /></span></i></div><div><i><span class="Apple-style-span" style="font-size:small;">**Conditioned things refer to phenomenal existence--samsara.</span></i></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-35009250463665505892010-08-09T08:26:00.000-07:002010-10-22T13:42:49.094-07:00Dhammapada<div>Chapter 14 </div><div><br /></div>THE BUDDHA<div><br /></div><div>179</div><div>By what track can you trace </div><div>that trackless Buddha of limitless range,</div><div>whose victory nothing can undo,</div><div>whom none of the vanquished <span class="blsp-spelling-corrected" id="SPELLING_ERROR_0">defilements</span></div><div>can ever pursue?</div><div><br /></div><div>180</div><div>By what track can you trace</div><div>the trackless Buddha of limitless range,</div><div>in whom exists no longer</div><div>then entangling and embroiling craving</div><div>that perpetuates becoming?</div><div><br /></div><div>181</div><div>Those wise ones who are devoted</div><div>to meditation and who delight</div><div>in the calm of renunciation--</div><div>such mindful ones,</div><div>Supreme Buddhas,</div><div>even the gods hold dear.</div><div><br /></div><div>182</div><div>Hard is it to be born a man;</div><div>hard is the life of mortals.</div><div>Hard is it to gain the opportunity</div><div>of hearing the Sublime Truth,</div><div>and hard to encounter</div><div>is the arising of the Buddhas.</div><div><br /></div><div>183</div><div>To avoid all evil,</div><div>to cultivate good,</div><div>and to cleanse one's mind--</div><div>this is the teaching of the Buddhas.</div><div><br /></div><div>184</div><div>Enduring patience</div><div>is the highest austerity.</div><div>"<span class="blsp-spelling-error" id="SPELLING_ERROR_1">Nibbana</span> is supreme," say the Buddhas.</div><div>He is not a true monk</div><div>who harms another,</div><div>nor a true <span class="blsp-spelling-error" id="SPELLING_ERROR_2">renunciate</span></div><div>who oppresses others.</div><div><br /></div><div>185</div><div>Not despising,</div><div>not harming,</div><div>restraint according</div><div>to the code of monastic discipline,</div><div>moderation in food,</div><div>dwelling in solitude,</div><div>devotion to meditation --</div><div>this is the teaching of the Buddhas.</div><div><br /></div><div>186-187</div><div>There is no satisfying sensual desires,</div><div>even with a rain of gold coins.</div><div>For sensual pleasures</div><div>give little satisfaction and much pain.</div><div>Having understood this,</div><div>the wise man finds no delight</div><div>even in heavenly pleasures.</div><div>The disciple of the Supreme Buddha</div><div>delights in the destruction of craving.</div><div><br /></div><div>188</div><div>Driven only by fear,</div><div>do men go for refuge to many places --</div><div>the hills, woods, groves,</div><div>trees and shrines.</div><div><br /></div><div>189</div><div>Such, indeed, is no safe refuge;</div><div>such is not the refuge supreme.</div><div>Not by resorting to such a refuge</div><div>is one released from all suffering.</div><div><br /></div><div>190-191</div><div>He who has gone for refuge</div><div>to the Buddha,</div><div>his Teaching and his Order,</div><div>penetrates with transcendental wisdom</div><div>the Four Noble Truths --</div><div>suffering,</div><div>the cause of suffering,</div><div>the cessation of suffering,</div><div>and the Noble Eightfold Path</div><div>leading to the cessation of suffering.*</div><div><br /></div><div>192</div><div>This indeed is the safe refuge,</div><div>this is the refuge supreme.</div><div>Having gone to such a refuge,</div><div>one is released from all suffering.</div><div><br /></div><div>193</div><div>Hard to find is the thoroughbred man</div><div>(the Buddha);he is not born everywhere.</div><div>Where such a wise man is born,</div><div>that clan thrives happily.</div><div><br /></div><div>194</div><div>Blessed is the birth of the Buddhas,</div><div>blessed is the enunciation</div><div>of the sacred Teaching;</div><div>blessed is the harmony in the Order,</div><div>and blessed is the spiritual pursuit</div><div>of the united truth-seekers.</div><div><br /></div><div>195-196</div><div>He who reveres</div><div>those worthy of reverence,</div><div>the Buddhas and their disciples,</div><div>who have transcended all obstacles</div><div>and passed beyond the reach of sorrow</div><div>and lamentation --</div><div>he who reveres </div><div>such peaceful and fearless ones,</div><div>his merit non can compute</div><div>by any measure.</div><div><br /></div><div><span class="Apple-style-span" style="font-size: small;"><i>*The Order</i></span></div><div><span class="Apple-style-span" style="font-size: small;"><i>The Order of the Noble ones who have reached the four <span class="blsp-spelling-error" id="SPELLING_ERROR_4">supramundane</span> stages, and the monastic Order.</i></span></div><div><br /></div><div><br /></div><div> </div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-42148603049298185652010-06-11T05:07:00.000-07:002010-10-22T13:43:15.617-07:00Dhammapada<div>Chapter 13 </div><div><br /></div>The World<div><br /></div><div>167</div><div>Follow not the vulgar way;</div><div>live not in heedlessness;</div><div>hold not false views;</div><div>linger not long in worldly exixtence.</div><div><br /></div><div>168</div><div>Arise! Do not be heedless!</div><div>Lead a righteous life.</div><div>The righteous live happily</div><div>both in this world and the next.</div><div><br /></div><div>169</div><div>Lead a righteous life; lead not a base life.</div><div>The righteous live happily</div><div>both in this world and the next.</div><div><br /></div><div>170</div><div>One who looks upon the world</div><div>as a bubble and a mirage,</div><div>him the King of Death sees not.</div><div><br /></div><div>171</div><div>Come!Behold this world,</div><div>which is like a decorated royal chariot.</div><div>Here fools flounder,</div><div>but the wise have no attachment to it.</div><div><br /></div><div>172</div><div>He who having been heedless</div><div>is heedless no more,</div><div>illuminates this world </div><div>like the moon freed from clouds.</div><div><br /></div><div>173</div><div>He who by good deeds</div><div>covers the evil he has done,</div><div>illuminates this world</div><div>like the moon freed from clouds.</div><div><br /></div><div>174</div><div>Blink is this world;</div><div>here only a few possess insight.</div><div>Only a few, like birds escaping from a net,</div><div>go to the realms of bliss.</div><div><br /></div><div>175</div><div>Swans fly in the path of the sun;</div><div>men pass through the air</div><div>by psychic powers;</div><div>the wise are led away from the world</div><div>after vanquishing Mara and his host.</div><div><br /></div><div>176</div><div>For a liar who has violated</div><div>the one law (of truthfulness),</div><div>who holds in scorn the hereafter,</div><div>there is no evil that he cannot do.</div><div><br /></div><div>177</div><div>Truly, misers fare</div><div>not to heavenly realms;</div><div>not, indeed, do fools praise generosity.</div><div>But the wise man rejoices in giving,</div><div>and by that alone does he become</div><div>happy hereafter.</div><div><br /></div><div>178</div><div>Better than sole sovereignty</div><div>over the earth,</div><div>better than going to heaven,</div><div>better even than lordship</div><div>over all the world</div><div>is the supramundane</div><div>Fruition of Stream Entrance.*</div><div><br /></div><div><span class="Apple-style-span" style="font-size: small;"><i>*Stream-entry (Sotapatti)</i></span></div><div><span class="Apple-style-span" style="font-size: small;"><i>First stage of supramundane attainment.</i></span></div><div><br /></div><div><br /></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-75742645698422527372010-05-16T09:40:00.000-07:002010-07-01T18:19:31.530-07:00two photos uploadedA reminder to myself:<div><br /><div style="text-align: left;">Here are the 2 photographs taken years ago, while I was one of the committees for MBMC novitiate programme which conducts yearly.</div><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM5LZZSaiac56QPtzAUHMLkUqU4FIBaz6bjh0ldh6aKDz1bM7Gn3XQlAZxUBJv1nR7sFV5hXjY7mhYhyphenhyphenpEiSn6EzewQl2LxIhcDAGgbI_42zQwhdMAvTfYyL4xR653frx_3yCl/s1600/%E6%9C%AA%E6%A0%87%E9%A2%98-2+(1).jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 221px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM5LZZSaiac56QPtzAUHMLkUqU4FIBaz6bjh0ldh6aKDz1bM7Gn3XQlAZxUBJv1nR7sFV5hXjY7mhYhyphenhyphenpEiSn6EzewQl2LxIhcDAGgbI_42zQwhdMAvTfYyL4xR653frx_3yCl/s320/%E6%9C%AA%E6%A0%87%E9%A2%98-2+(1).jpg" border="0" alt="" id="BLOGGER_PHOTO_ID_5471909142601725970" /></a><br /></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-79349806517115332112009-11-09T23:14:00.000-08:002009-11-09T23:24:18.053-08:00Three Things<span class="Apple-style-span" style=" border-collapse: collapse; font-family:arial, sans-serif;font-size:13px;"><div><div><span style="font-family:Arial;font-size:85%;"><span style="font-family:Times New Roman;"><b><span class="Apple-style-span" style="font-size: large;">Three Things</span></b></span><p style="font-style: normal; "><span style="font-family:Times New Roman, serif;"><b><span class="Apple-style-span" style="font-size: large;">by Ven. Balacitta</span></b></span></p><p><b>Hokkien Cemetery Pavillion</b></p><p><b>17-10-2009</b></p><p></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">There are 3 things which are beneficial to be learned in detail either for the householder or for the renunciant. The importance of cultivating these 3 things are very much mentioned in the canon and it is highly beneficial for one to know about it. For one who has become a Buddhist for a long time but does not know about these three things, or if he or she had heard of it before but did not take note of it or is unable to recall it even briefly, I say, it's a pity. When one is learned in these three things and has accepted them, he or she is a wise person for he or she knows truly what is good and what is bad, which path leads to heaven and which path leads to hell. Wise people will not knowingly choose the path that leads to hell.</span></p><p></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">What are these three things? These are the three kinds of conduct- body, speech and thought; the wholesome and the unwholesome.</span></p><p></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">When we want to improve ourselves, we have to know what is good to be cultivated. To know thus, we have to learn from wise people. When we have learned it, we have to let the message stay in our memory, otherwise, how can we scrutinise and cultivate something which we cannot recall, you see? But if any of you have problems even in memorising these three things in brief, I suggest you copy it on a piece of paper and recite it daily. I believe, after some time, you will be able to remember it at any time and place, and thus, it will be for your long term benefit and happiness. </span><span><a name="124d9e6f47ae039c_sdfootnote1anc" style="color: rgb(17, 65, 112); "><sup><span class="Apple-style-span" style="font-size:medium;">1</span></sup></a></span></p><p><span class="Apple-style-span" style="font-size:medium;"><span></span></span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">There are many places in the canon which show the importance of these 3 things:</span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">In a Sutta, it is mentioned that if one really knows what is wholesome and unwholesome, what is the root of the wholesome and unwholesome, then in that way, one would have arrived at the true Dhamma, have confirmed confidence in the true Dhamma, whose view is straight, who has right view; in brief , I say, he or she would have become a noble person. It is explained in that sutta that the wholesome are the three kinds of good conduct, the unwholesome are the three kinds of bad conduct; and the root of the wholesome are non-greed, non-hatred and non-delusion and the root of the unwholesome are greed, hatred and delusion. (MN 9 Sammaditthi Sutta).</span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">In another Sutta, it is shown that when these three kinds of good conduct are well practised and developed, it causes the practice of the four foundations of mindfulness to be perfected. When the four foundations of mindfulness are well practised and developed, it causes the practice of the seven factors of enlightenment to be perfected. When the seven factors of enlightenment are well practised and developed, it causes the right knowledge and liberation to be perfected. ( First, when the restraint of the sense faculties is well practised and developed, it causes the practice of the three kinds of good conduct to perfection). (SN. 46.6 Kundaliya Sutta).</span></p><p></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">Now, how do we practise and develop these three things? Shown in a Sutta, it is like this, there are three stages -</span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">Stage one, before we do, speak or think of something, we should reflect and check whether these actions are wholesome or not, are going to be beneficial to ourselves or to others or to both or not. If we find that it will be unwholesome and harmful, then we should abandon it. But upon reflection, if we are sure that it is wholesome and beneficial, then we are free to perform it.</span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">Stage two, even while doing, speaking or thinking of something , we should also reflect and check whether those things that we are doing, speaking or thinking are wholesome or not, is beneficial or not. If it is not so, we should give it up.</span></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">Stage three, after we have already done, spoken or thought of something, we should also reflect and check whether those things that we have done, spoken or thought of were wholesome or not, were beneficial or not. If it were not so, we ought to feel ashamed, disgusted and sincerely make an effort to refrain from doing it in the future</span><a name="124d9e6f47ae039c_sdfootnote2anc" style="color: rgb(17, 65, 112); "><sup><span><span class="Apple-style-span" style="font-size:medium;">2</span></span></sup></a><span class="Apple-style-span" style="font-size:medium;">; but if it was so, then naturally,we can be happy. Thus, in this way, we are practising and developing these three kinds of good conduct. It is mentioned in the Sutta that whatever recluses and brahmins in the past or in the future or at present, who had or will do or are doing the purification of the conduct of the body, speech and thought, all did so, will do so or are doing so respectively by repeatedly reflecting thus. (MN 61: Ambalatthika-rahulovada Sutta)</span></p><p></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;">And that's all for today. May all be happy. </span><span style="font-style: normal; "><span><span class="Apple-style-span" style="font-size:medium;">Thank you</span></span></span><i><span><span class="Apple-style-span" style="font-size:medium;">.</span></span></i></p><p style="text-align: justify;"><span class="Apple-style-span" style="font-size:medium;"><i><br /></i></span></p><p><i><br /></i></p><div><p><span><a name="124d9e6f47ae039c_sdfootnote1sym" style="color: rgb(17, 65, 112); ">1</a><span style="font-family:Times New Roman, serif;"><span><span lang="en-GB"><span style="font-style: normal; "><span>There are many suttas which explain these three things in detail, one of them is in this sutta- AN 10.176: Cunda Kammaraputta Sutta. You may check it out here. </span></span></span></span></span><a href="http://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html" target="_blank" style="color: rgb(17, 65, 112); "><span style="color:#000080;"><span style="font-family:Times New Roman, serif;"><span><span lang="zxx"><span style="font-style: normal; "><u><span>http://www.accesstoinsight.<wbr>org/tipitaka/an/an10/an10.176.<wbr>than.html</span></u></span></span></span></span></span></a><span style="font-family:Times New Roman, serif;"><span><span lang="en-GB"><span style="font-style: normal; "><span></span></span></span></span></span></span></p></div><div><p lang="en-GB" style="font-style: normal; "><span style="font-family:Times New Roman, serif;"><span><a name="124d9e6f47ae039c_sdfootnote2sym" style="color: rgb(17, 65, 112); ">2</a>For a monk who follow rightly the monk's rules, he would had to confess his wrong doing (but no confession for wrong thought) to another monk or if it is a serious case (any of the thirteen offences require probation and reinstatement) he would had to look for at least twenty monks to congregate in a Sima for two occasions, one time for confession and asking for probation and the second time for reinstatement. But if he had committed any of the four top offences, there is no necessity for confession because he is automatically no more a member of the Sangha, for life. The four top offences, briefly, are- sexual inter-course, stealing, killing human being, and falsely claiming superhuman state.</span></span></p></div></span></div><p></p></div><div style="color: rgb(255, 255, 255); min-height: 0px; "><span class="Apple-style-span" style="font-size:small;">__._,_.___</span></div></span>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-38477137420441749552009-05-09T20:52:00.000-07:002009-06-13T22:13:41.176-07:00DhammapadaChapter 11<br /><strong>The Self</strong><br /><br />157<br />If one holds oneself dear,<br />one should diligently watch oneself.<br />Let the wise man keep vigil<br />during any of the three watches*<br />of the night.<br /><br /><em><span style="font-size:85%;">*Three watches: Youth, middle age and old age</span></em><br /><em><span style="font-size:85%;"></span></em><br />158<br />One should first establish oneself<br />in what is proper;<br />then only should one instruct others.<br />Thus the wise man<br />will not be reproached.<br /><br />159<br />One should do<br />what one teaches others to do;<br />If one would train others,<br />one should be well controlled oneself.<br />Diffficult, indeed, is self-control.<br /><br />160<br />One truly is the protector of oneself;<br />who else could the protector be?<br />with oneself fully controlled,<br />one gains a mastery<br />that is hard to gain.<br /><br />161<br />The evil a witless man does by himself,<br />born of himself<br />and produced by himself,<br />grinds him as a diamond<br />grinds a hard gem.<br /><br />162<br />Just as a jungle creeper<br />strangles the tree on which it grows,<br />even so,<br />a man who is exceedingly depraved<br />harm himself<br />as only an enemy might wish.<br /><br />163<br />Easy to do are things<br />that are bad and harmful to oneself.<br />But exceedingly difficult to do are things<br />that are good and beneficial.<br /><br />164<br />Whoever, on account of perverted views,<br />scorns the Teaching of the Perfected Ones,<br />the Noble and Righteous Ones--<br />that fool, like the bamboo,<br />produces fruits only for self-destruction.*<br /><br /><em><span style="font-size:85%;">*Bamboos perish immediately after producing fruits</span></em>.<br /><br />165<br />By oneself is evel done;<br />by oneself is one defiled.<br />By oneself is evil left undone;<br />by oneself is one made pure.<br />Purity and impurity depend on oneself;<br />no one can purify another.<br /><br />166<br />Let one not neglect<br />one's own welfare<br />for the sake of another,<br />however great.<br />Clearly understanding<br />one's own welfare,<br />let one be intent upon the good.Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-64254518702340417622009-04-13T07:32:00.000-07:002009-04-13T07:43:49.550-07:00E Dhamma<strong>Module 9 : THE POWER OF SPEECH (1)</strong><br /><br />How much time do we spend talking?<br />A normal person speaks averagely 25,000 words a day. If we were to translate it, we can compile 105 volumes of book, each with 500 pages and 200 words per page in a year.<br /><br />We spend so much time talking (some even talk in their sleep) and yet we don’t know what we are speaking. The output from the speech was not use effectively to create happiness to oneself and others, and actually goes to waste.<br /><br />In communication, we should always be aware of the 2 parties involved.<br />1. The person who talk<br />2. The person who listen<br /><br />One cannot be talking to oneself unless he is doing a reflection or self-contemplation. Therefore the person who speaks shall always consider the feelings and situation of the party that listen such that they may clearly understand the message and are not hurt by it.<br /><br />The speak must also understand their Right and options in the process of talking<br />1. The option of silence<br />2. The option to speak<br /><br />Many a time, we think that we must voice up our opinion, our right to speak.<br />We often forget the other important option that is not to speak at all.<br /><br />In fact, this option of silence should be our first consideration before we open our mouth to produce the sound that may or may not be beneficial to one and others. We should always consider what we intent to put forward are aligned with our personal principles and self-values. Beside having the Right to speak or Freedom of speech, one must also consider the Right of others not to listen or the Freedom of being alone.<br /><br />Next we must understand the characteristics or nature of speech.<br />1. Once spoken, it cannot be retrieved / taken back<br />(It travels to the ears that will become the door to the heart.)<br />2. It reflects the credibility of the speaker<br />(People will judge / measure by the manner / ways we speak)<br /><br /><em>“It is better to keep silence and to be thought a fool,<br />then to open our mouth to confirm it.” ~ Confucius<br /></em><br />A Word is basically a vibration that one sends his intention or motive across to another’s heart through their ear-sense.<br /><br />a. Great words are equally powerful through out the time.<br />A beautiful quotation such as the above can make one smile privately even until today.<br />b. Good Words are known to be the oldest medicine in the world that cures such as worry, fear and<br />anger. Therefore one should not under estimate its medical values.<br />c. If one knows how make to use it, it can create the happiness that money couldn’t buy.<br /><br />Once there was a wise old man. After all the efforts failed to cure a very rare sickness of a boy, the villagers approach him as the last resort. The villagers gathered to see as he murmured some blessings. Between the crowds there was a sceptic who was talking behind the gathering.<br /><br />The wise man then stops and scolded the sceptic, “You stupid fool who know nothing about the power of speech!” The sceptic’s face immediately turned red and before he is able to utter a word, the wise man cut in. “See. Even with a simple word of insult, I am able destroy your ego and make you feel so angry. And with some good blessings what make you think I can’t make this little boy cure from his sickness.”<br /><br /><br /><strong>The Power of Speech</strong><br /><br />There are two powers of speech that need to consider in our daily communication.<br /><br /><strong>The Power to create</strong><br />A wise speech can create goodness for oneself, others or both while a bad speech can create evil in oneself, others or both.<br /><br />In the case of Angulimala who chooses the Buddha as his last one thousand victims to be killed for the finger he promised to bring back to his teacher: “Stop thee. Oh saffron monk. Don’t run!” shouted Angulimala when he failed to chase after the Buddha.<br /><br />“I do not run but you run instead. Stop awhile and follow me,” said the Buddha as he uses him psychic power to unable Angulimala to reach him. As Angulimala was a learned pupil, he is able to understand that simple utterance of the Buddha who advice him to stop from doing mistake in his life by killing people which will eventually bring him to a continued running or rebirth in the cycle of samsara (suffering world).<br /><br />He then repented and became one of the leading disciples of the Buddha.<br /><br />As for the case of Kisa Gotami who cannot accept the fact that her baby child has passed away, begging for the Buddha to make miracle to resurrect her child: the Buddha agreed with a condition, “bring me the mustard seeds from a home that never experience death in the family.”<br /><br />Kisa Gotami was confident that she could find the required mustard seed, went around the villages but to find no avail and realized that death is part of our life.<br /><br /><strong>The Power to destroy</strong><br />Similarly a skilful speech can destroyed sorrow in oneself, others or both and a slander can destroyed the happiness of oneself, others or both.<br /><br />Often if we are not careful with our words, we hurt ourselves most just like one born with a pair of saw in one’s mouth.<br /><br />Sometime when certain individual such as a minister give a statement of controversial, two countries can get into trouble such a war or get their tie cut.<br />“What is the sharpest sword? - Wrong speech.”<br /><br /><br /><strong>The Type of Speech</strong><br />There are two type of speech mainly:<br /><br /><strong>Wrong Speech</strong><br /><strong></strong><br /><strong>1.Lying / falsehood<br /></strong>These telling of the untruth also include,<br />- speaking less than it should (deceive),<br />- keeping the truth away,<br />- speak more than it should (exaggerate)<br /><br /><strong>2. Slandering</strong><br />Speaking bad about another people with the intention<br />- to separate / divide a relationship or<br />- be-friend them with another relationship<br /><br /><strong>3. Frivolous speech<br /></strong>Speech that is unguarded or not mindful<br />- gossip,<br />- talk in excess (rumours)<br /><br /><strong>4. Harsh speech<br /></strong>Unskilful speech that hurts<br />- gross, unrefined, sarcastic, abusive<br /><br />Sometime we think white lies are harmless but in a long run it is actually creating unhappiness to both oneself and others. White lies may seem to be a short-term solution but a problem creator in a later stage.<br /><br />Once there is a couple living alone; invited the elder brother and his wife to come over to their new house for a dinner. There was not much talking during the dinner and finally the sister-in-law decided to break the cold ice, “Wow, what a nice dish you have prepared.” And that’s a white lie. That dish actually does not taste good at all. The couple’s face was very please with that praises and you know what? Each time the elder brother and his wife visited them that same dish will definitely be served on the dinning table.<br /><br />Please note that fables, stories, analogies that carry the message of Truth should not be considered as wrong speech as the intention is to educate for improvement. Sentences such as “I’m sorry.... or I regret to inform you....” that we write in a letter which is considered as a norm should be reconsidered if you don’t really feel sorry or regret about it.<br /><br /><strong>Right Speech</strong><br /><br /><strong>1. Truth</strong><br />Word are considered, as Truth after one has investigated it through seeing, hearing, understand it or cognise it and then spoken out wisely. (AN IV.183 Suta Sutta)<br /><br /><strong>2. Beneficial<br /></strong>Beneficial here refers to both oneself and others in the form of constructive, encouragement, motivating and etc. If one is lack of faith, after spoken to him, he grows in faith and if he has faith, it becomes more refine. The same goes to charitable, virtues, knowledge and wisdom.<br /><br /><strong>3. Polite & pleasant</strong><br />This does not refer to the subject of conversation but the way we conveyed and how the listeners react towards the way we speak. Words with “sugar coating” should not fall under this category.<br /><br /><strong>The 4 types of people</strong><br />The Buddha speaks about the four types of people as regards to speech.<br /><br /><strong>When worthy they praise, when blame they keep quite<br />when worthy they keep quite, when blame they blame<br />when worthy they keep quite, when blame they keep quite<br />when worthy they praise, when blame they blame<br /></strong><br />Who among the four is considered the wiser one?<br />The Buddha recommended the fourth one as he has the ability to recognize good as good, bad as bad and he has the courage to speak it out, wisdom to know when and where to say it.<br /><br />When we praise someone, we must be specific and sincere and when we “blame” them, we must always observe not to use any of the wrong speech but gave great consideration to the Right Speech.<br /><br />We must always remember that the freedom to speak is not what you want to speak. One should speak not with wrong speech but rather filled with Right Speech.<br /><br />___________________________________<br /><br /><em><span style="font-size:85%;">Questions<br />1. What are the advantages of choosing the option to be silence over the option to speak as the first choice?<br />2. Buddhism does not encourage match making. How can you explain this from the context of wrong speech?</span> </em>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-10876895620632063852009-02-16T23:08:00.000-08:002009-02-16T23:21:35.086-08:00Sutta Chanting在豆瓣上见着这个连线:<br /><br />是Metta Sutta 的巴利文念诵。<br />放上来与大家分享:<br /><br />http://mp3.evdd.com/fyf/hhy/cijing1.mp3<br /><em><em>(可用本部落的player噢~)</em></em><br /><br />Metta Sutta:<br /><br />愿我无敌意、无危险。愿我无精神的痛苦。 <br />愿我无身体的痛苦。 <br />愿我保持快乐。 <br />愿我的父母亲, <br />我的导师、亲戚和朋友, <br />我的同修, <br />敌意、无危险。 <br />无精神的痛苦。 <br />无身体的痛苦。 <br />愿他们保持快乐。 <br />愿一切有情众生: <br />一切活着的、一切有形体的,<br />一切有名相的、一切有身躯的,<br />一切雌性的、一切雄性的众生, <br />所有圣者、所有非圣者,<br />所有天神、所有人类,<br />所有苦道中的众生, <br />无敌意、无危险。 <br />无精神的痛苦。 <br />无身体的痛苦。 <br />愿他们保持快乐。 <br />愿一切众生脱离痛苦。 <br /> <br /><em>節錄自南傳《慈經》( Metta Sutta )</em><br /><br /><em>另可见: Loving Kindness<br />http://ymoon-mun.blogspot.com/search/label/sutta </em><br /> <br /> Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-55383769677619313472009-02-07T19:55:00.000-08:002011-02-02T20:25:53.224-08:00e- dhamma新春一些感想。<br /><br />来到中国之后,直觉自己的宗教学习怠慢了下来。<br />一是因为没有学习的环境,一是因为功课以及其他玩乐事务也忙。<br />心里不是没有着急。<br /><br />有一回在大学门前遇见了一位穿着慈济制服的师姐,连忙向前去打招呼。<br />原来从台湾过来的师姐与一群慈济同人在南京行施着 证严法师的慈济道路。<br />我虽然至今还没有在此参加过任何慈济活动,但心里却也觉得一阵温暖和安慰。<br /><br />最近常常上慈济大爱网站聆听证严法师的《静思晨语》,与大家分享这份法喜。<br /><a href="http://www.newdaai.tv/?view=item&id=91">http://www.newdaai.tv/?view=item&id=91</a><br /><br />并祝大家新春愉快~Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-14973875793460220142008-11-13T06:37:00.000-08:002008-11-14T20:47:23.706-08:00Dhamma TalkDate : 29.3.2008<br /><strong>Title : Free from Depression<br />By : Ven Balacitta</strong><br /><br /><div align="justify"><br />Sometimes people feel good, uplifted or are happy and sometimes not. When people feel bad, down or are unhappy but if they know how to take care of themselves, are calm and peaceful, then there are no problems. Feelings are impermanent and are subject to change. If they do not know how to take care of themselves, are calm and peaceful, then there are problems. However it will not be a problem if one meets the right person who is able to help or advise one to solve it. </div><p align="justify">Nowadays, people are exposed to many kinds of advertisements which try to tell people that life would be more wonderful, uplifting or happier when they use their products. When one is looking for help, it is important that one finds someone who really is capable to help, otherwise, no help is better. If a person goes to see a doctor for help because of a feeling of emptiness or unhappiness or they are feeling bad or down, then it is highly possible that the doctor will prescribe some anti-depressant drugs for him. Taking anti-depressant drugs is of course the easiest and quickest way to make oneself feel good again but that is only temporary. In order for us to solve any problem, it is important for us to solve the cause of the problem. If we try to solve any problem without knowing and taking care of the cause, we may only solve the problem superficially. The root cause will still remain to generate the problem again and again. But anyhow, if any of you are taking these anti-depressant drugs already, please do not discontinue it before you find a better solution, otherwise, the sudden termination of the usage of the drugs is known to give many kinds of problematic reactions to the user.<br /><br />We human beings have a body and mind. The mind of an uninstructed worldly person will surely be adversely affected when encountering a highly unwanted situation like the loss of someone very dear. When the mind is affected, the body will also be affected. If one is unable to accept the reality that all conditions in life are all impermanent and subject to change, then one will be easily disturbed whenever something good changes to bad. A person who is too engrossed with the vicissitudes of life will always be busy running after gain, praise, honour or pleasurable sensations. Similarly, he will also be busy trying to run away from loss, blame, discredit or unpleasurable sensations. When he encounters the former, he will feel elated, and when he encounters the latter, he will feel dejected. One who is easily elated or dejected is also a person who can easily lose his mental balance.<br /><br />Living in the world, it is inescapable for people to experience the vicissitudes of life. Sometimes we will experience the results of our good kamma and sometimes we will also experience the results of our bad kamma. It is easy for people to be able to take care of themselves, be mindful, be peaceful and calm when life is smooth and easy but when the extreme downside of life happens suddenly, many will loose their mental balance. There will be sorrow, lamentation, pain, grief or despair and very sadly, most will also start to neglect their health.<br /><br />The Buddha has shown us the four Noble Truths. In the four Noble Truths, he has shown to us what is suffering, what is the cause of suffering, what is the freedom from suffering and what is the path towards the freedom from suffering. The path towards the freedom of suffering is, of course, the Noble Eightfold Path which can be categorized under morality, meditation and wisdom.<br /><br />Nowadays, there are many meditation retreat centres where one can learn to develop this Noble Eightfold Path. If any of you always feel bad, down, empty or unhappy, I encourage you to go for meditation retreat.i I wish others who are presently feeling good, strong and happy, to protect yourself by cultivating a meditative way of life, who knows when the “U Turn” will come. Correct meditation practice with the right kind of supports (morality and wisdom) can help one to understand the true nature of the world better, which in turn, will help one to be able to maintain mental balance even when facing the extremities in the vicissitudes of life.<br /><br />As a matter of fact, in order for us to be always 100% free from mental suffering, we have to reach the state of Arahantship (full-enlightenment) . To reach that state, we have to develop the Noble Eightfold path in full perfection and this is not an easy job to do. But anyhow, if one starts correctly in the development of the Noble Eightfold Path, one can be said to have entered the stream of the Noble Eightfold path, a Sotapana (Stream-enterer)- SN. 55.5 A Sotapana, although is not a person 100% free from mental sufferings like an Arahant, is nevertheless, much more free from mental suffering than the most fortunate ordinary person in the world. A Sotapana already has right view with regard to the true nature of the world, the five aggregates or the so called “self”. He understands truly that whatever things that he has been identified with before as “mine”, “I”, or “myself” are actually impermanent, stressful and empty. He will never cling to it madly as before and it is impossible for him to fall into clinical depression like an uninstructed worldling again. A Sotapana might be depressed for a while when encountering the loss of someone dear but he knows the path to come out of it and he will come out of it. Just like venerable Ananda, when venerable Sariputta, venerable Mongallana and the Buddha were gone, he was depressed, down hearted and feeling empty. But it was only for a while because being a Sotapana, he knows the path to come out from suffering. If earlier, a person needs to depend on anti-depressant drugs for his superficial wellbeing, upon reaching the state of Sotapana, he can now throw away all of his anti-depressant drugs forever. Forever he is free.<br /><br />Now, after talking about freedom from mental suffering, I would like to talk about our physical health. If one takes good care of his own physical health, he will enjoy at least 50%.of wellbeing, that is, bodily wellbeing. But If a person does not take good care of his bodily health and he is still an uninstructed worldling, he will suffer twice if he falls sick, that is, one part in body and the other part in the mind - for lamenting, complaining, worrying, ...<br /><br />Earlier, I had said that when a person's mind is affected, his body will also be affected. But this does not mean that one who is totally free from mental suffering is also totally free from bodily sufferings. Although our mental wellbeing does influence our bodily wellbeing, this does not mean that all the causes of our bodily wellbeing is caused by our mind. I have found two places in the cannon that tell the causes that can affect our bodily wellbeing. One is from the Sutta and another from the Abhidhamma. They are as follows:<br /><br />In the Sutta – SN. 36:21, it is mentioned that there are 8 causes that affect our feeling (bodily pain). They are:-<br /><br />1)Disorders of the bile;<br />2)Disorders of the phlegm;<br />3)Disorders of the internal wind;<br />4)Imbalance of the combination of the bodily humors (bile, phlegm and wind);<br />5)Change of climate;<br />6)Uneven care of the body;<br />7)Harsh treatment (external forces); and<br />8)The result of kamma.<br /><br />In the Abhidhamma, it is mentioned that there are only 4 causes but what I can see is that it is quite similar to the above except that it is presented in a different way and they are:-<br /><br />1) The food that one consumes (the food one consumes could have effect on one or all of the bodily humors);<br />2) Change of climate (environmental changes like electrical radio magnetic wave pollution, air pollution and any other type of pollution should also be included);<br />3) The mind (the capability of the mind in facing the vicissitudes of life); and<br />4) The fruition of past karma.<br /><br />I will also like to bring to your knowledge some tips for health which I found mentioned by the Buddha in the Suttas:-<br /><br />“When a man is always mindful, knowing moderation in the food he eats, his ailments then diminish; he ages slowly, guarding his life.” - ( extracted from SN. 3:13)<br />“...Come, bhikkhus,eat a single session (before noon) by so doing, you too will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding.”- (extracted from MN 65)<br />... your medicine of strong-smelling urine (puttimutta) will seem to you to be just like the various tonics of a householder or householder's son... As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding. (extracted from AN. VIII, 30)<br />... 'Good man, this repulsive urine (putimutta )is mixed with various medicines. Drink from it if you want; as you drink from it, its colour, smell and taste will not agree with you, but after drinking from it, you will be well...after drinking it, he became well.ii– ( extracted from MN.46)<br />Monks, there are these five advantages of walking meditation (cankama) it hardens one for traveling; it is good for striving; it is healthy; tends to good digestion after one has eaten and drunk, munched and crunched; the concentration won from it, last long... (extracted from AN. III, 29)<br /><br />With the above information, I hope that by now you will know, at least, what needs to be balanced, what needs to be avoided, what needs to be done for your own well being, for your own happiness.<br /><br />That's all for today. By the power of the Buddha, the Dhamma and the Sangha, may all of you be successful in finding real peace, real harmony, real happiness and be happy always.<br /><br /><span style="font-size:85%;">i They are many meditation centers around in Malaysia and all of them are doing great job in strengthening the faith of the people in the teaching of the Buddha. But if a depressive person were to come to see me for advise, I will recommend him or her to attend at least a 10 days meditation course conducted by S.N. Goenka or his assistant teachers. Depressive people are weak in energy and self-discipline, they need constant encouragement. The simple meditation instruction coupled with the healthy atmospheric condition in the Goenka meditation centre, could help. These are there contact numbers: 012 339 0089 (Chinese speaking) and 016 341 4776 (English speaking)<br />ii If one is in poor health and all conventional treatment had failed, why not give urine therapy a try. Whose knows this simple therapy will work miracle. The book titled “ The Water Of Life” by John W. Armstrong, is a very powerful book, it can change people perception in regard to urine. But if one do not have the gut to try urine even after reading so many cases of successful stories, then why not try Water Therapy. It can also work like miracle for curing many kinds illnesses. Very often, I will drink about 1.5 littles water first thing in the morning. After that, I could feel that my whole bodily cells become very happy. I felt refreshed, energized and good.</span></p>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-15404970762960690512008-10-01T08:26:00.000-07:002008-10-01T08:53:33.807-07:00DhammapadaChapter 11<br /><strong>Old Age</strong><br /><br />146<br />When this world is ever ablaze,<br />why this laughter, why this jubilation?<br />Shrouded in darkness,<br />will you not seek the light?<br /><br />147<br />Behold this body -- a painted image,<br />a mass of heaped up sores, infirm,<br />full of hankering -- of which<br />nothing is lasting or stable!<br /><br />148<br />Fully worn out is this body,<br />a nest of disease, and fragile.<br />This foul mass breaks up,<br />for death is the end of life.<br /><br />149<br />These dove-coloured bones<br />are like gourds that lie scattered about<br />in autumn.<br />Having seen them,<br />how can one seek delight?<br /><br />150<br />This city (body) is built of bones,<br />plastered with flesh and blood;<br />within are decay and death,<br />pride and jealousy.<br /><br />151<br />Even gorgeous royal chariots wear out,<br />and indeed this body too wears out.<br />But the Dhamma of the Good<br />does not age;<br />thus the Good make it known<br />to the good.<br /><br />152<br />The man of little learning<br />grows old like a bull.<br />He grows only in bulk, but,<br />his wisdom does not grow.<br /><br />153<br />Through many a birth in samsara<br />have I wandered in vain,<br />seeking the builder of this house (of life).<br />Repeated birth is indeed suffering!<br /><br />154<br />O house-builder, you are seen!<br />You will not build this house again.<br />For your rafters are broken<br />and your ridgepole shattered.<br />My mind has reached the Unconditioned;<br />I have attained<br />the destruction of craving.*<br /><br />155<br />Those who in youth<br />have not led the holy life,<br />or have failed to acquire wealth,<br />languish like old cranes in a pond<br />without fish.<br /><br />156<br />Those who in youth<br />have not led the holy life,<br />or have failed to acquire wealth,<br />lie sighing over the past,<br />like worn-out arrows (shot from) a bow.<br /><br /><em><span style="font-size:85%;">*According to the commentary, these verse are Buddha's "Song of Victory", his first utterance after Enlightenment. House-builder: craving; house: samsaric existence; rafters: passions; ridgepole: ignorance.</span></em>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-69990266107627720242008-08-26T06:04:00.000-07:002008-08-26T06:51:40.764-07:00DhammapadaChapter 10<br /><strong>Violence</strong><br /><strong></strong><br />120<br />All tremble at violence;<br />all fear death.<br />Putting oneself in the place of another,<br />one should not kill<br />nor cause another to kill.<br /><br />130<br />All tremble at violence;<br />life is dear to all.<br />Putting oneself in the place of another,<br />one should not kill<br />nor cause another to kill.<br /><br />131<br />One who,<br />while himself seeking happiness,<br />oppresses with violence<br />other being who also desire happiness,<br />will not attain happiness hereafter.<br /><br />132<br />One who,<br />while himself seeking happiness,<br />does not oppress with violence<br />other beings who also desire happiness,<br />will find happiness hereafter.<br /><br />133<br />Speak not harshly to anyone,<br />for those thus spoken to might retort.<br />Indeed, angry speech hurts,<br />and retaliation may overtake you.<br /><br />134<br />If, like a broken gong,<br />you silence yourself,<br />you have approached <span class="blsp-spelling-error" id="SPELLING_ERROR_0">Nibbana</span>,<br />for vindictiveness is no more in you.<br /><br />135<br />Just as a cowherd,<br />drives the cattle to pasture with a staff,<br />so do old age and death<br />drive the life force of beings<br />(from existence to existence).<br /><br />136<br />When the fool commits evil deeds,<br />he does not realize (their evil nature).<br />The witless man is tormented<br />by his own deeds,<br />like one burnt by fire.<br /><br />137<br />He who inflicts violence<br />on those who are unarmed,<br />and offends those who are inoffensive,<br />will soon come upon<br />one of these ten states:<br /><br />138-140<br />Sharp pain, or disaster, bodily injury,<br />serious illness, or derangement of mind,<br />trouble from the government,<br />or grave charges, loss of relatives,<br />or loss of wealth,<br />or houses destroyed by ravaging fire,<br />upon dissolution of the body<br />the ignorant man is born in hell.<br /><br />141<br />Neither going about naked,<br />nor matted locks,<br />nor filth,<br />nor fasting,<br />nor lying on the ground,<br />nor smearing oneself<br />with ashes and dust,<br />nor sitting on the heels (in penance)<br />can purify a mortal<br />who has not overcome doubt.<br /><br />142<br />Even though he be well-attired,<br />yet if he is poised, calm, controlled<br />and established in holy life,<br />having set aside violence<br />towards all beings -- he, truly,<br />is a holy man,<br />a <span class="blsp-spelling-error" id="SPELLING_ERROR_1">renunciate</span>, a monk.<br /><br />143<br />Only rarely is there a man<br />in this world who,<br />restrained by modesty,<br />avoids reproach,<br />as a thoroughbred horse<br />avoids the whip.<br /><br />144<br />Like a thoroughbred horse<br />touched by the whip,<br />by strenuous,<br />be filled with spiritual yearning.<br />By faith and moral purity,<br />by effort and meditation,<br />by investigation of the truth,<br />by being rich in knowledge and virtue,<br />and by being mindful,<br />destroy this unlimited suffering.<br /><br />145<br /><span class="blsp-spelling-error" id="SPELLING_ERROR_2">Irrigators</span> regulate the waters,<br /><span class="blsp-spelling-error" id="SPELLING_ERROR_3">fletchers</span> straighten arrow shafts,<br />carpenters shape wood,<br />and the good control themselves.Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-87611464296432096202008-08-20T00:58:00.000-07:002008-08-20T02:05:32.266-07:00DhammapadaChapter 9<br /><strong>Evil</strong><br /><br />116<br />Hasten to do good;<br />restrain your mind from evil.<br />He who is slow in doing good,<br />his mind delights in evil.<br /><br />117<br />Should a person commit evil,<br />let him not do it again and again.<br />Let him not find pleasure therein,<br />for painful is the accumulation of evil.<br /><br />118<br />Should a person do good,<br />let him do it again and again.<br />Let him find pleasure therein,<br />for blissful is the accumulation of good.<br /><br />119<br />It may be well with the evil-doer<br />as long as the evil ripens not.<br />But when it does ripen,<br />then the evil-doer sees<br />(the painful results of) his evil deeds.<br /><br />120<br />It may be ill with the doer of good<br />as long as the good ripens not.<br />But when it does ripen,<br />then the doer of good sees<br />(the plesant results of) his good deeds.<br /><br />121<br />Think not lightly of evil, saying,<br />"It will not come to me."<br />Drop by drop is the water pot filled.<br />Likewise, the fool,<br />gathering it little by little,<br />fills himself with evil.<br /><br />122<br />Think not lightly of good, saying,<br />"It will not come to me."<br />Drop by drop is the water pot filled.<br />Likewise, the wise man,<br />gathering it little by little,<br />fills himself with good.<br /><br />123<br />Jusr as a trader<br />with a small escot<br />and great wealth would avoid<br />a perilous route,<br />or just as one desiring to live<br />avoids poison,<br />even so should one shun evil.<br /><br />124<br />If on the hand there is no wound,<br />one may carry even poison in it.<br />Poison does not affect one<br />who is free from wounds.<br />For him who does no evil, there is no ill.<br /><br />125<br />Like fine dust thrown against the wind,<br />evil falls back upon that fool<br />who offends an inoffensive,<br />pure and guiltless man.<br /><br />126<br />Some are born in the womb;<br />the wicked are born in hell;<br />the devout go to heaven;<br />the stainless pass into Nibbana.<br /><br />127<br />Neither in the sky nor in the mid-ocean,<br />nor by entering into mountain clefts,<br />nowhere in the world<br />is there a place where<br />one may escape<br />from the results of evil deeds.<br /><br />128<br />Neither in the sky<br />nor in the mid-ocean,<br />nor by entering into mountain clefts,<br />nowhere in the world<br />is there a place where<br />one will not be overcome<br />bu death.Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-7449808655918935692008-08-07T18:36:00.001-07:002008-08-08T06:00:05.453-07:00Dhammapada<p class="MsoNormal">Chapter 8<br /><b>The Thousands</b><br /><br />100<br />Better than<br />a thousand useless words<br />is one useful word,<br />hearing which<br />one attains peace.<br /><br />101<br />Better than<br />a thousand useless verses<br />is one useful verse,<br />hearing which one attains peace.<br /><br />102<br />Better than<br />reciting a hundred meaningless verses<br />is the reciting<br />of one verse of Dhamma,<br />hearing which one attains peace.<br /><br />103<br />Though one may conquer<br />a thousand times a thousand men in battle,<br />yet he indeed is the noblest victor<br />who conquers himself.<br /><br />104-105<br />Self-conquest<br />is far better than<br />the conquest of others.<br />Not even a god, an angel,<br />Mara or Brahma*<br />can turn into defeat<br />the victory of such a person<br />who is self-subdued<br />and ever restrained in conduct.<br /><br />106<br />Though month after month<br />for a hundred years<br />one should offer sacrifices<br />by the thousands,<br />yet if only for a moment<br />one should worship<br />those of perfected minds<br />that honour is indeed better<br />than a century of sacrifice.<br /><br />107<br />Though for a hundred years<br />one should tend<br />the sacrificial fire in the forest,<br />yet if only for a moment<br />one should worship<br />those of perfected minds<br />that worship is indeed better<br />than a century of sacrifice.<br /><br />108<br />Whatever gifts and oblations<br />one seeking merit<br />might offer in this world<br />for a whole year,<br />all that is not worth<br />one fourth of the merit<br />gained by revering the Upright Ones,<br />which is truly excellent.<br /><br />109<br />To one ever eager<br />to revere and serve the elders,<br />these four blessings accrue:<br />long life and beauty,<br />happiness and power.<br /><br />110<br />Better it is to live one day<br />virtuous and meditative<br />than to live a hundred years<br />immoral and uncontrolled.<br /><br />111<br />Better it is to live<br />one day wise and meditative<br />than to live a hundred years<br />foolish and uncontrolled.<br /><br />112<br />Better it is to live<br />one day strenuous and resolute<br />than to live a hundred years<br />sluggish and dissipated.<br /><br />113<br />Better it is to live<br />one day seeing the rise and fall of things<br />than to live a hundred years<br />without ever seeing<br />the rise and fall of things.<br /><br />114<br />Better it is to live one day<br />seeing the Deathless<br />than to live a hundred years<br />without ever seeing<br />the Deathless<br /><br />115<br />Better it is to live one day<br />seeing the Supreme Truth<br />than to live a hundred years<br />without ever seeing<br />the Supreme Truth.<br /><br /><br /><i><span style="font-size: 10pt;">*Brahma: A high divinity in Indian religions.</span></i></p>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-6123673443091353322008-08-02T10:48:00.000-07:002008-08-02T10:54:01.537-07:00A Still Forest PoolThe Insight Meditation of Achaan Chah<br />Part III<br />Our Life Is Our Practice<br /><br /><span style="font-weight: bold;">Just Let Go<br /><br /></span><div style="text-align: justify;">Do everything with a mind that lets go. Do not expect any praise or reward. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will know complete peace and freedom. Your struggles with the world will have come to an end.<span style="font-weight: bold;"></span><br /><span style="font-weight: bold;"></span><br /></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-66391106184455173862008-08-02T09:55:00.000-07:002008-08-02T10:47:26.947-07:00A Still Forest PoolThe Insight Meditation of Achaan Chah<br />Part III<br />Our Life Is Our Practice<br /><span style="font-weight: bold;"><br />Oppose Your Mind</span><br /><br /><div style="text-align: justify;">Consider the Buddha's compassion and skill. He taught us after his own enlightenment. Finished with his own business, he got involved in ours, teaching us all these wonderful means. Concerning practice I have followed him, I have made all efforts in seeking, giving up my life to it because I believe in what the Buddha taught - that Path, fruition, and Nirvana exist. But these things are not accidental. They arise from right practice, from right effort, from being bold, daring to train, to think, to adapt, to do. This effort involves opposing your own mind.<br /><br />The Buddha says not to trust the mind because it is defiled, impure, does not yet embody virtue or Dharma. In all different practices we do, we must therefore oppose this mind. When the mind is opposed, it becomes hot and distressed, and we begin to wonder whether we are on the right path. Because practice interferes with defilement, with desire, we suffer and may even decide to stop practicing. The Buddha, however, taught that this is the correct practice and that defilement, not you, is the one that is inflamed. Naturally, such practice is difficult.<br /><br />Some meditation monks only seek the Dharma according to words and books. Of course, when it is time for study, study according to the text. But when you are "fighting" with defilement, fight outside the text. If you fight according to a model, you will not be able to stand up to the enemy. The texts only provide an example and can cause you to lose yourself because they are based on memories and concepts. Conceptual thinking creates illusion and embellishment and can take you to the heavens and hells, to the far reaches of imagination, beyond the simple truth here in front of you.<br /><br />If you undertake the training, you will find that at first, physical solitude is important. When you come to live in seclusion, you can think of Sariputta's advice to monks concerning physical seclusion, mental seclusion, and seclusion from defilement and temptation. He taught that physical seclusion is the cause for the arising of mental seclusion. and mental seclusion is the cause for the arising of seclusion from defilement. Of course, if you heart is calm, you can live anywhere, but in first beginning to know Dharma, physical seclusion is invaluable. Today, or any day, go and sit far away from the village. Try it, staying alone. Or go to some fearful hilltop by yourself. Then you can begin to know what it is really like to look at yourself.<br /><br />Whether or not there is tranquility, do not be concerned. As long as you are practicing, you are creating right causes and will be able to make use of whatever arises. Do not be afraid that you will not succeed, will not become tranquil. If you practice sincerely, you must grow in Dharma. Those who seek will see, just as those who eat will be satisfied.<br /></div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-86155482457732360492008-07-12T23:27:00.000-07:002008-08-02T09:55:08.681-07:00A Still Forest PoolThe Insight Meditation of Achaan Chah<br />Part III<br />Our Life Is Our Practice<br /><br /><span style="font-weight: bold;">Learning Through Life</span><br /><br />Boredom is not a real problem; if we look closely we can see that the mind is always active. Thus, we always have work to do.<br /><br />Relying on yourself to do little things - like cleaning up carefully after the meal, doing chores gracefully and mindfully, not banging on kettles - helps develop concentration and makes practice easier. It can also indicate to you whether or not you have really established mindfulness or are still getting lost in defilement.<br /><br />You are generally in a hurry; therefore, you will have greater extremes of happiness, suffering, and defilement. If you practice correctly, the fact that you have to deal with many problems can be a source of deep wisdom later on.Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-23581335286781211232008-07-05T20:47:00.000-07:002008-07-05T20:49:04.152-07:00A Still Forest Pool<span style="font-size: 12pt; font-family: "Times New Roman";">The Insight Meditation of Achaan Chah<br />Part III<br />Our Life Is Our Practice<br /> <!--[if !supportLineBreakNewLine]--><br /> <!--[endif]--></span><p style="font-weight: bold;" class="MsoNormal">Real Love</p> <p style="text-align: justify;" class="MsoNormal"><o:p></o:p>Real love is wisdom. What most people think of as love is just an impermanent feeling <span style=""> </span>If you have a nice taste every day, you will soon get tired of it. In the same way, such love eventually turns into hatred and sorrow. Such worldly happiness involves clinging and is always tied up with suffering, which comes like the policeman following the thief.</p><div style="text-align: justify;"> </div><p style="text-align: justify;" class="MsoNormal"><o:p></o:p>Nevertheless, we cannot suppress nor forbid such feelings. We just should not cling to or identify with them but should know them for what they are. Then Dharma is present. One loves another, yet eventually the beloved leaves or dies. To lament and think longingly, grasping after that which has changed, is suffering, not love. When we are at one with this truth and no longer need or desire, wisdom and the real love that transcends desire fill our world.</p>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.comtag:blogger.com,1999:blog-24339846.post-58862559991708271092008-06-23T09:26:00.001-07:002008-06-23T09:29:05.271-07:00A Still Forest Pool<p class="MsoNormal">The Insight Meditation of Achaan Chah<br />Part III<br />Our Life Is Our Practice<br /><br /><b>Let Others Be</b><br /><br /></p><div style="text-align: justify;">Do not find fault with others. If they behave wrongly, there is no need to make yourself suffer. If you point out to them what is correct and they do not practice accordingly, leave it at that.<br /><br />When the Buddha studied with various teachers, he realized that their way were lacking, but he did not disparage them. Studying with humility and respect, he benefited from his relationship with them, yet he realized that their systems were not complete. Still, as he had not yet become enlightened, he did not criticize or attempt to teach them. After he found enlightenment, he respectfully remembered those he has studied with and wanted to share his newfound knowledge with them.</div>Ymoon Yeemun Oon 温绮雯http://www.blogger.com/profile/07449771726944472288noreply@blogger.com