Dhammapada

Chapter 13

The World

167

Follow not the vulgar way;

live not in heedlessness;

hold not false views;

linger not long in worldly exixtence.

168

Arise! Do not be heedless!

Lead a righteous life.

The righteous live happily

both in this world and the next.

169

Lead a righteous life; lead not a base life.

The righteous live happily

both in this world and the next.

170

One who looks upon the world

as a bubble and a mirage,

him the King of Death sees not.

171

Come!Behold this world,

which is like a decorated royal chariot.

Here fools flounder,

but the wise have no attachment to it.

172

He who having been heedless

is heedless no more,

illuminates this world

like the moon freed from clouds.

173

He who by good deeds

covers the evil he has done,

illuminates this world

like the moon freed from clouds.

174

Blink is this world;

here only a few possess insight.

Only a few, like birds escaping from a net,

go to the realms of bliss.

175

Swans fly in the path of the sun;

men pass through the air

by psychic powers;

the wise are led away from the world

after vanquishing Mara and his host.

176

For a liar who has violated

the one law (of truthfulness),

who holds in scorn the hereafter,

there is no evil that he cannot do.

177

Truly, misers fare

not to heavenly realms;

not, indeed, do fools praise generosity.

But the wise man rejoices in giving,

and by that alone does he become

happy hereafter.

178

Better than sole sovereignty

over the earth,

better than going to heaven,

better even than lordship

over all the world

is the supramundane

Fruition of Stream Entrance.*

*Stream-entry (Sotapatti)

First stage of supramundane attainment.

two photos uploaded

A reminder to myself:

Here are the 2 photographs taken years ago, while I was one of the committees for MBMC novitiate programme which conducts yearly.

Three Things

Three Things

by Ven. Balacitta

Hokkien Cemetery Pavillion

17-10-2009

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.

What are these three things? These are the three kinds of conduct- body, speech and thought; the wholesome and the unwholesome.

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. ¹

There are many places in the canon which show the importance of these 3 things:

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).

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).

Now, how do we practise and develop these three things? Shown in a Sutta, it is like this, there are three stages -

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.

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.

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 future²; 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)

And that's all for today. May all be happy. Thank you.

1There 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. http://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html

2For 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.

__._,_.___

Dhammapada

Chapter 11
The Self

157
If one holds oneself dear,
one should diligently watch oneself.
Let the wise man keep vigil
during any of the three watches*
of the night.

*Three watches: Youth, middle age and old age

158
One should first establish oneself
in what is proper;
then only should one instruct others.
Thus the wise man
will not be reproached.

159
One should do
what one teaches others to do;
If one would train others,
one should be well controlled oneself.
Diffficult, indeed, is self-control.

160
One truly is the protector of oneself;
who else could the protector be?
with oneself fully controlled,
one gains a mastery
that is hard to gain.

161
The evil a witless man does by himself,
born of himself
and produced by himself,
grinds him as a diamond
grinds a hard gem.

162
Just as a jungle creeper
strangles the tree on which it grows,
even so,
a man who is exceedingly depraved
harm himself
as only an enemy might wish.

163
Easy to do are things
that are bad and harmful to oneself.
But exceedingly difficult to do are things
that are good and beneficial.

164
Whoever, on account of perverted views,
scorns the Teaching of the Perfected Ones,
the Noble and Righteous Ones--
that fool, like the bamboo,
produces fruits only for self-destruction.*

*Bamboos perish immediately after producing fruits.

165
By oneself is evel done;
by oneself is one defiled.
By oneself is evil left undone;
by oneself is one made pure.
Purity and impurity depend on oneself;
no one can purify another.

166
Let one not neglect
one's own welfare
for the sake of another,
however great.
Clearly understanding
one's own welfare,
let one be intent upon the good.

E Dhamma

Module 9 : THE POWER OF SPEECH (1)

How much time do we spend talking?
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.

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.

In communication, we should always be aware of the 2 parties involved.
1. The person who talk
2. The person who listen

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.

The speak must also understand their Right and options in the process of talking
1. The option of silence
2. The option to speak

Many a time, we think that we must voice up our opinion, our right to speak.
We often forget the other important option that is not to speak at all.

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.

Next we must understand the characteristics or nature of speech.
1. Once spoken, it cannot be retrieved / taken back
(It travels to the ears that will become the door to the heart.)
2. It reflects the credibility of the speaker
(People will judge / measure by the manner / ways we speak)

“It is better to keep silence and to be thought a fool,
then to open our mouth to confirm it.” ~ Confucius

A Word is basically a vibration that one sends his intention or motive across to another’s heart through their ear-sense.

a. Great words are equally powerful through out the time.
A beautiful quotation such as the above can make one smile privately even until today.
b. Good Words are known to be the oldest medicine in the world that cures such as worry, fear and
anger. Therefore one should not under estimate its medical values.
c. If one knows how make to use it, it can create the happiness that money couldn’t buy.

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.

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.”


The Power of Speech

There are two powers of speech that need to consider in our daily communication.

The Power to create
A wise speech can create goodness for oneself, others or both while a bad speech can create evil in oneself, others or both.

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.

“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).

He then repented and became one of the leading disciples of the Buddha.

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.”

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.

The Power to destroy
Similarly a skilful speech can destroyed sorrow in oneself, others or both and a slander can destroyed the happiness of oneself, others or both.

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.

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.
“What is the sharpest sword? - Wrong speech.”


The Type of Speech
There are two type of speech mainly:

Wrong Speech

1.Lying / falsehood
These telling of the untruth also include,
- speaking less than it should (deceive),
- keeping the truth away,
- speak more than it should (exaggerate)

2. Slandering
Speaking bad about another people with the intention
- to separate / divide a relationship or
- be-friend them with another relationship

3. Frivolous speech
Speech that is unguarded or not mindful
- gossip,
- talk in excess (rumours)

4. Harsh speech
Unskilful speech that hurts
- gross, unrefined, sarcastic, abusive

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.

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.

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.

Right Speech

1. Truth
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)

2. Beneficial
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.

3. Polite & pleasant
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.

The 4 types of people
The Buddha speaks about the four types of people as regards to speech.

When worthy they praise, when blame they keep quite
when worthy they keep quite, when blame they blame
when worthy they keep quite, when blame they keep quite
when worthy they praise, when blame they blame

Who among the four is considered the wiser one?
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.

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.

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.

___________________________________

Questions
1. What are the advantages of choosing the option to be silence over the option to speak as the first choice?
2. Buddhism does not encourage match making. How can you explain this from the context of wrong speech?

Sutta Chanting

在豆瓣上见着这个连线:

是Metta Sutta 的巴利文念诵。
放上来与大家分享：

http://mp3.evdd.com/fyf/hhy/cijing1.mp3
(可用本部落的player噢~）

Metta Sutta：

愿我无敌意、无危险。愿我无精神的痛苦。 　　　　　　　　
愿我无身体的痛苦。 　　　　　　　　
愿我保持快乐。 　　　　　　　　
愿我的父母亲， 　　　　　　　　
我的导师、亲戚和朋友， 　　　　　　　　
我的同修， 　　　　　　　　
敌意、无危险。 　　　　　　　　
无精神的痛苦。 　　　　　　　　
无身体的痛苦。 　　　　　　　　
愿他们保持快乐。 　　　　　　　　 　　　　　　　　
愿一切有情众生： 　　　　　　　　
一切活着的、一切有形体的，
一切有名相的、一切有身躯的，
一切雌性的、一切雄性的众生， 　　　　　　　　
所有圣者、所有非圣者，
所有天神、所有人类，
所有苦道中的众生， 　　　　　　　　
无敌意、无危险。 　　　　　　　　
无精神的痛苦。 　　　　　　　　
无身体的痛苦。 　　　　　　　　
愿他们保持快乐。 　　　　　　　　
愿一切众生脱离痛苦。 　　
　　　　　　 　　　　　　　　
節錄自南傳《慈經》( Metta Sutta )

另可见：　Loving Kindness
http://ymoon-mun.blogspot.com/search/label/sutta
　　
　　

e- dhamma

新春一些感想。

来到中国之后，直觉自己的宗教学习怠慢了下来。
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。
心里不是没有着急。

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。
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。
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。

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。
http://www.newdaai.tv/?view=item&id=91

并祝大家新春愉快~

Dhamma Talk

Date : 29.3.2008
Title : Free from Depression
By : Ven Balacitta

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.

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.

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.

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.

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.

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.

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.

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, ...

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:

In the Sutta – SN. 36:21, it is mentioned that there are 8 causes that affect our feeling (bodily pain). They are:-

1)Disorders of the bile;
2)Disorders of the phlegm;
3)Disorders of the internal wind;
4)Imbalance of the combination of the bodily humors (bile, phlegm and wind);
5)Change of climate;
6)Uneven care of the body;
7)Harsh treatment (external forces); and
8)The result of kamma.

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:-

1) The food that one consumes (the food one consumes could have effect on one or all of the bodily humors);
2) Change of climate (environmental changes like electrical radio magnetic wave pollution, air pollution and any other type of pollution should also be included);
3) The mind (the capability of the mind in facing the vicissitudes of life); and
4) The fruition of past karma.

I will also like to bring to your knowledge some tips for health which I found mentioned by the Buddha in the Suttas:-

“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)
“...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)
... 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)
... '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)
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)

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.

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.

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)
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.

Dhammapada

Chapter 11
Old Age

146
When this world is ever ablaze,
why this laughter, why this jubilation?
Shrouded in darkness,
will you not seek the light?

147
Behold this body -- a painted image,
a mass of heaped up sores, infirm,
full of hankering -- of which
nothing is lasting or stable!

148
Fully worn out is this body,
a nest of disease, and fragile.
This foul mass breaks up,
for death is the end of life.

149
These dove-coloured bones
are like gourds that lie scattered about
in autumn.
Having seen them,
how can one seek delight?

150
This city (body) is built of bones,
plastered with flesh and blood;
within are decay and death,
pride and jealousy.

151
Even gorgeous royal chariots wear out,
and indeed this body too wears out.
But the Dhamma of the Good
does not age;
thus the Good make it known
to the good.

152
The man of little learning
grows old like a bull.
He grows only in bulk, but,
his wisdom does not grow.

153
Through many a birth in samsara
have I wandered in vain,
seeking the builder of this house (of life).
Repeated birth is indeed suffering!

154
O house-builder, you are seen!
You will not build this house again.
For your rafters are broken
and your ridgepole shattered.
My mind has reached the Unconditioned;
I have attained
the destruction of craving.*

155
Those who in youth
have not led the holy life,
or have failed to acquire wealth,
languish like old cranes in a pond
without fish.

156
Those who in youth
have not led the holy life,
or have failed to acquire wealth,
lie sighing over the past,
like worn-out arrows (shot from) a bow.

*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.

Dhammapada

Chapter 10
Violence

120
All tremble at violence;
all fear death.
Putting oneself in the place of another,
one should not kill
nor cause another to kill.

130
All tremble at violence;
life is dear to all.
Putting oneself in the place of another,
one should not kill
nor cause another to kill.

131
One who,
while himself seeking happiness,
oppresses with violence
other being who also desire happiness,
will not attain happiness hereafter.

132
One who,
while himself seeking happiness,
does not oppress with violence
other beings who also desire happiness,
will find happiness hereafter.

133
Speak not harshly to anyone,
for those thus spoken to might retort.
Indeed, angry speech hurts,
and retaliation may overtake you.

134
If, like a broken gong,
you silence yourself,
you have approached Nibbana,
for vindictiveness is no more in you.

135
Just as a cowherd,
drives the cattle to pasture with a staff,
so do old age and death
drive the life force of beings
(from existence to existence).

136
When the fool commits evil deeds,
he does not realize (their evil nature).
The witless man is tormented
by his own deeds,
like one burnt by fire.

137
He who inflicts violence
on those who are unarmed,
and offends those who are inoffensive,
will soon come upon
one of these ten states:

138-140
Sharp pain, or disaster, bodily injury,
serious illness, or derangement of mind,
trouble from the government,
or grave charges, loss of relatives,
or loss of wealth,
or houses destroyed by ravaging fire,
upon dissolution of the body
the ignorant man is born in hell.

141
Neither going about naked,
nor matted locks,
nor filth,
nor fasting,
nor lying on the ground,
nor smearing oneself
with ashes and dust,
nor sitting on the heels (in penance)
can purify a mortal
who has not overcome doubt.

142
Even though he be well-attired,
yet if he is poised, calm, controlled
and established in holy life,
having set aside violence
towards all beings -- he, truly,
is a holy man,
a renunciate, a monk.

143
Only rarely is there a man
in this world who,
restrained by modesty,
avoids reproach,
as a thoroughbred horse
avoids the whip.

144
Like a thoroughbred horse
touched by the whip,
by strenuous,
be filled with spiritual yearning.
By faith and moral purity,
by effort and meditation,
by investigation of the truth,
by being rich in knowledge and virtue,
and by being mindful,
destroy this unlimited suffering.

145
Irrigators regulate the waters,
fletchers straighten arrow shafts,
carpenters shape wood,
and the good control themselves.

Dhammapada

Chapter 9
Evil

116
Hasten to do good;
restrain your mind from evil.
He who is slow in doing good,
his mind delights in evil.

117
Should a person commit evil,
let him not do it again and again.
Let him not find pleasure therein,
for painful is the accumulation of evil.

118
Should a person do good,
let him do it again and again.
Let him find pleasure therein,
for blissful is the accumulation of good.

119
It may be well with the evil-doer
as long as the evil ripens not.
But when it does ripen,
then the evil-doer sees
(the painful results of) his evil deeds.

120
It may be ill with the doer of good
as long as the good ripens not.
But when it does ripen,
then the doer of good sees
(the plesant results of) his good deeds.

121
Think not lightly of evil, saying,
"It will not come to me."
Drop by drop is the water pot filled.
Likewise, the fool,
gathering it little by little,
fills himself with evil.

122
Think not lightly of good, saying,
"It will not come to me."
Drop by drop is the water pot filled.
Likewise, the wise man,
gathering it little by little,
fills himself with good.

123
Jusr as a trader
with a small escot
and great wealth would avoid
a perilous route,
or just as one desiring to live
avoids poison,
even so should one shun evil.

124
If on the hand there is no wound,
one may carry even poison in it.
Poison does not affect one
who is free from wounds.
For him who does no evil, there is no ill.

125
Like fine dust thrown against the wind,
evil falls back upon that fool
who offends an inoffensive,
pure and guiltless man.

126
Some are born in the womb;
the wicked are born in hell;
the devout go to heaven;
the stainless pass into Nibbana.

127
Neither in the sky nor in the mid-ocean,
nor by entering into mountain clefts,
nowhere in the world
is there a place where
one may escape
from the results of evil deeds.

128
Neither in the sky
nor in the mid-ocean,
nor by entering into mountain clefts,
nowhere in the world
is there a place where
one will not be overcome
bu death.

Dhammapada

Chapter 8
The Thousands

100
Better than
a thousand useless words
is one useful word,
hearing which
one attains peace.

101
Better than
a thousand useless verses
is one useful verse,
hearing which one attains peace.

102
Better than
reciting a hundred meaningless verses
is the reciting
of one verse of Dhamma,
hearing which one attains peace.

103
Though one may conquer
a thousand times a thousand men in battle,
yet he indeed is the noblest victor
who conquers himself.

104-105
Self-conquest
is far better than
the conquest of others.
Not even a god, an angel,
Mara or Brahma*
can turn into defeat
the victory of such a person
who is self-subdued
and ever restrained in conduct.

106
Though month after month
for a hundred years
one should offer sacrifices
by the thousands,
yet if only for a moment
one should worship
those of perfected minds
that honour is indeed better
than a century of sacrifice.

107
Though for a hundred years
one should tend
the sacrificial fire in the forest,
yet if only for a moment
one should worship
those of perfected minds
that worship is indeed better
than a century of sacrifice.

108
Whatever gifts and oblations
one seeking merit
might offer in this world
for a whole year,
all that is not worth
one fourth of the merit
gained by revering the Upright Ones,
which is truly excellent.

109
To one ever eager
to revere and serve the elders,
these four blessings accrue:
long life and beauty,
happiness and power.

110
Better it is to live one day
virtuous and meditative
than to live a hundred years
immoral and uncontrolled.

111
Better it is to live
one day wise and meditative
than to live a hundred years
foolish and uncontrolled.

112
Better it is to live
one day strenuous and resolute
than to live a hundred years
sluggish and dissipated.

113
Better it is to live
one day seeing the rise and fall of things
than to live a hundred years
without ever seeing
the rise and fall of things.

114
Better it is to live one day
seeing the Deathless
than to live a hundred years
without ever seeing
the Deathless

115
Better it is to live one day
seeing the Supreme Truth
than to live a hundred years
without ever seeing
the Supreme Truth.


*Brahma: A high divinity in Indian religions.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Just Let Go

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.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Oppose Your Mind

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.

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.

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.

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.

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.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Learning Through Life

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.

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.

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.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Real Love

Real love is wisdom. What most people think of as love is just an impermanent feeling 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.

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.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Let Others Be

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.

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.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Don’t Imitate

We have to be aware of how people tend to imitate their teachers. They become copies, prints, castings. It is like the story of the king’s horse trainer. The old trainer died, so the king hired a new trainer. Unfortunately, this man limped when he walked. New and beautiful horses were brought to him, and he trained them exquisitely – to run, to canter, to pull carriages. But each of the new stallions developed a limp. Finally, the king summoned the trainer, and seeing him limp as he entered the court, he understood everything and immediately hired a new trainer.

As teachers, you must be aware of the force of the examples you set. And, even more important, as students, you must not follow the image, the outer form, of your teacher. He is pointing you back to your own inner perfection. Take the inner wisdom as your model, and do not imitate his limp.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Rely on Yourself

The Buddha taught that those who wish to know must realize the truth for themselves. Then it makes no difference whether others criticize or praise you - whatever they say, you will be undisturbed. If a person has no trust in himself, when someone calls him bad, he will feel he is bad accordingly. What a waste of time! If people call you bad, just examine yourself. If they are not correct, just ignore them; if they are correct, learn from them. In either case, why get angry? If you can see things this way, you will really be at peace. There will be nothing wrong, there will be only Dharma. If you really use the tools the Buddha gave us, you need never envy others. Whereas lazy people want to just listen and believe, you will be self-sufficient, able to earn your living by your own efforts.

To practice using only your own resources is troublesome because they are your own. You once thought practice was difficult because you were contending, grabbing at others' goods. Then the Buddha taught you to work with your own, and you thought everything would be fine. Now you find that too is difficult, so the Buddha teaches you further. If you cling and grasp at something, it does not matter whose it is. If you reach out and grab a fire in your neighbor's house, the fire will be hot; if you grab a fire in your own house, that, too, will be hot. So don't grab at anything.

This is how I practice - what is called the direct way. I do not contend with anyone. If you bring scriptures or psychology to argue with me, I will not argue. I will just show you cause and effect, to let you understand the truth of practice. We must all learn to rely on ourselves.

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Moderation

Three basic points of practice to work with are sense restraint, which means taking care not to indulge and attach to sensations; moderation in eating; and wakefulness.

Sense restraint. We can easily recognize physical irregularities, such as blindness, deafness, deformed limbs, but irregularities of mind are another matter. When you begin to meditate, you see things differently. You can see the mental distortions that formerly seemed normal, and you can see danger where you did not see it before. This brings sense restraint. You become sensitive, like one who enters a forest or jungle and becomes aware of danger from poisonous creatures, thorns, and so forth. One with a raw wound is likewise more aware of danger from flies and gnats. For one who meditates, the danger is from sense objects. Sense restraint is thus necessary; in fact, it is the highest kind of virtue.

Moderation in eating. It is easy to fast, more difficult to eat little or in moderation as a meditation. Instead of frequent fasting, learn to eat with mindfulness and sensitivity to your needs, learn to distinguish needs from desires.

Pushing the body is not in itself self-torment. Going without sleep or without food may seem extreme at times, but it can have value. We must be willing to resist laziness and defilement, to stir them up and watch them. Once these are understood, such practices are no longer necessary. This is why we should eat, sleep, and talk little - for the purpose of opposing our desires and making them reveal themselves.

Wakefulness. To establish awareness, effort is required constantly, not just when you feel diligent. Even if you meditate all night at times, it is not correct practice if at other times you still follow your laziness. Constantly watch over the mind as a parent watches over a child. Protect it from its own foolishness, teach it what is right.

It is incorrect to think that at certain times you do not have the opportunity to meditate. You must constantly make the effort to know yourself; it is as necessary as your breathing, which continues in all situations. If you do not like certain activities, such as chanting or working, and give up on them as meditation, you will never learn wakefulness.