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Dvedhāvitakkasutta (MN 19)
Alexander Hipple“Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: ‘Bhikkhus.’—’Venerable sir,’ they replied. The Blessed One said this: ‘Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, it occurred to me: ‘Suppose that I divide my thoughts into two classes. Then I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty, and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty. ‘As I abided thus, diligent, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: ‘This thought of sensual desire has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.’ When I considered: ‘This leads to my own affliction,’ it subsided in me; when I considered: ‘This leads to others’ affliction,’ it subsided in me; when I considered: ‘This leads to the affliction of both,’ it subsided in me; when I considered: ‘This obstructs wisdom, causes difficulties, and leads away from Nibbāna,’ it subsided in me. Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it. ‘As I abided thus, diligent, ardent, and resolute, a thought of ill will arose in me…a thought of cruelty arose in me. I understood thus: ‘This thought of cruelty has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.‘ When I considered thus…it subsided in me. Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it. ‘Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill will…upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty. ‘Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them. Why is that? Because he sees that he could be flogged, imprisoned, fined, or blamed if he let them stray into the crops. So too I saw in unwholesome states danger, degradation, and defilement, and in wholesome states the blessing of renunciation, the aspect of cleansing. ‘As I abided thus, diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus: ‘This thought of renunciation has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. ‘As I abided thus, diligent, ardent, and resolute, a thought of non-ill will arose in me…a thought of non-cruelty arose in me. I understood thus: ‘This thought of non-cruelty has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. ‘Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of renunciation, he has abandoned the thought of sensual desire to cultivate the thought of renunciation, and then his mind inclines to thoughts of renunciation. If he frequently thinks and ponders upon thoughts of non-ill will…upon thoughts of non-cruelty, he has abandoned the thought of cruelty to cultivate the thought of non-cruelty, and then his mind inclines to thoughts of non-cruelty. ‘Just as in the last month of the hot season, when all the crops have been brought inside the villages, a cowherd would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there; so too, there was need for me only to be mindful that those states were there. ‘Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified. ‘Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna…as Sutta 4, §§23—32…I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ ‘This was […]
Mahācattārīsakasutta (MN 117)
Alexander Hipple“Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: ‘Bhikkhus.’—’Venerable sir,’ they replied. The Blessed One said this: ‘Bhikkhus, I shall teach you noble right concentration with its supports and its requisites. Listen and attend closely to what I shall say.’—’Yes, venerable sir,’ the bhikkhus replied. The Blessed One said this: ‘What, bhikkhus, is noble right concentration with its supports and its requisites, that is, right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness? Unification of mind equipped with these seven factors is called noble right concentration with its supports and its requisites. View ‘Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong view as wrong view and right view as right view: this is one’s right view. ‘And what, bhikkhus, is wrong view? ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ This is wrong view. ‘And what, bhikkhus, is right view? Right view, I say, is twofold: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path. ‘And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realised for themselves by direct knowledge and declare this world and the other world.’ This is right view affected by taints, partaking of merit, ripening in the acquisitions. ‘And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path. ‘One makes an effort to abandon wrong view and to enter upon right view: this is one’s right effort. Mindfully one abandons wrong view, mindfully one enters upon and abides in right view: this is one’s right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort, and right mindfulness. Intention ‘Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong intention as wrong intention and right intention as right intention: this is one’s right view. ‘And what, bhikkhus, is wrong intention? The intention of sensual desire, the intention of ill will, and the intention of cruelty: this is wrong intention. ‘And what, bhikkhus, is right intention? Right intention, I say, is twofold: there is right intention that is affected by taints, partaking of merit, ripening in the acquisitions, and there is right intention that is noble, taintless, supramundane, a factor of the path. ‘And what, bhikkhus, is right intention that is affected by taints, partaking of merit, ripening in the acquisitions? The intention of renunciation, the intention of non-ill will, and the intention of non-cruelty: this is right intention that is affected by taints…ripening in the acquisitions. ‘And what, bhikkhus, is right intention that is noble, taintless, supramundane, a factor of the path? The thinking, thought, intention, mental absorption, mental fixity, directing of mind, verbal formation in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right intention that is noble…a factor of the path. ‘One makes an effort to abandon wrong intention and to enter upon right intention: this is one’s right effort. Mindfully one abandons wrong intention, mindfully one enters upon and abides in right intention: this is one’s right mindfulness. Thus these three states run and circle around right intention, that is, right view, right effort, and right mindfulness. Speech ‘Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong speech as wrong speech and right speech as right speech: this is one’s right view. ‘And what, bhikkhus, is wrong speech? False speech, malicious speech, harsh speech, and gossip: this is wrong speech. ‘And what, bhikkhus, is right speech? Right speech, I say, is twofold: there is right speech that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right speech that is noble, taintless, supramundane, a factor of the path. ‘And what, bhikkhus, is right speech that is affected by taints, partaking of merit, ripening in the acquisitions? Abstinence from false speech, abstinence from malicious speech, abstinence from harsh speech, abstinence from gossip: this is right speech that is affected by taints…ripening in the acquisitions. ‘And what, bhikkhus, is right speech that is noble, taintless, supramundane, a factor of the path? The desisting from the four kinds of verbal misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right speech that is noble…a factor of the path. ‘One makes an effort to abandon wrong speech and to enter upon right speech: this is one’s right effort. Mindfully one abandons wrong speech, mindfully one enters upon and abides in right speech: this is one’s right mindfulness. Thus these three states run and circle […]
Dhammacakkappavattanasutta (SN 56.11)
Alexander Hipple“At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five mendicants: ‘Mendicants, these two extremes should not be cultivated by one who has gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. Now this is the noble truth of the cessation of suffering. It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me … ‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me … ‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me … ‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’’ That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: ‘Everything that has a beginning has an end.’ And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: ‘Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.’ Hearing the cry of the earth gods, the gods of the four great kings … the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others … the gods of the Divinity’s host raised the cry: ‘Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.’ And so at that moment, that second, that hour, the cry soared up to the realm of divinity. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods. Then the Buddha expressed this heartfelt sentiment: ‘Koṇḍañña has really understood! Koṇḍañña has really understood!’ And that’s how Venerable Koṇḍañña came to be known as ‘Koṇḍañña Who Understood’.” —SN 56.11 EmailURLViews: 2
Stream-Winning
Alexander HippleA stream-winner, also known as a sotāpanna, knows what is wholesome (kusala) and what is unwholesome (akusala). They know the method of practice through and through. Because of this clarity, they no longer experience skeptical doubt (vicikicchā) regarding what needs to be done to achieve full liberation. There’s no anxiety about the future because their confidence—rooted in direct experience—assures them that they can face whatever arises in this life. It’s impossible for them to fall into the hellish states you might fear encountering. If you do encounter such states, it’s a sign that your practice is off track. The practice of the Buddha’s sāsana is wholesome at the start, the middle, and the end. Missteps indicate a lack of understanding between kusala and akusala. It means you are still wrestling with skeptical doubt about the correct method, and perhaps holding the view (or belief) that transformation isn’t possible in this very moment, regardless of the circumstances you face. This attachment to strong opinions or personality (sakkāya-diṭṭhi) can also lead to reliance on rites and rituals (sīlabbata-parāmāsa), hoping they might protect you from some imagined future suffering. This is magical thinking, which has no place in the practice of the Buddha’s path—often referred to as Buddhology, the science of awakening. The Buddha’s teachings are the cure for magical thinking, or superstitious beliefs, what we might call Sleepology, the science of being asleep. If you are still searching for guidance, know that books and beliefs won’t provide the answers. Worldly knowledge, rites, and rituals won’t lead to awakening either. Instead, I encourage you to stop worrying about labels and titles and instead focus on associating with nobles. This association is an essential factor for attaining the path and fruit of stream-winning. And remember, the most important text you can study is the one between your ears. EmailURLViews: 5
Just breathe & relax
dhammadasaIn the beginning we head into seclusion and just breathe & relax & feel good here and now, in the middle we can do this anywhere, in the end same, over time you will begin to realize all thoughts feelings and emotions are just impermanent, if we cling to them to strongly we have dissatisfaction, the ego character we created in our head with a past and a future story also does not last, it’s all an illusion, you will see your days can go by perfectly fine with only breathing and relaxation here & now, it will become more clear with each moment, you will notice how attached to the minds illusions you used to be & how silly it all was, how much energy was spent chasing liking & disliking, good and evil, adding or subtracting to your characters story, wow, how much lighter we feel putting all that garbage down, no longer creating bad habits, now go forward & sin no more, the kingdom of heaven is within u dude, so just chill the f out 😀🌊🏄🏽♂️☯️🌸🤗☺️ EmailViews: 17
Children of Nature
Cathal Costello CostelloThe truth is we are all still little children of this mysterious thing we call ‘Nature.’ We are trying our best, given the information we have so far through our unique individual experience. If we can recognise that fundamental innocence within ourselves, within all beings, we are coming to relinquish blame of rights and wrongs. So what will this result in? Friendliness, compassion and quite a bit of joy. We can say forgiveness is more of a wise attitude we have even when we see others people hurting each other, trying to hurt us, and even when we ignorantly do so as they ignorantly do so. Hell I don’t know! That’s okay. And I’m okay with you, brother, sister, you don’t know and you are confused as much as me and I celebrate your clarity. I know deep down we both want to be free, we want to be truly happy beyond any bounds we have and continue to sin and make our mistakes and errors, thats OK, may we together in this learning process learn to hold to truth, value truth, give it all up for the truth for our own good sake. Thanksgiving to all beings who have made our way easier. EmailURLViews: 7
On Concentrating: A Misunderstood Practice
Alexander HippleWhen we talk about “concentration” within the context of meditation practice, the term isn’t quite right for us English speakers. A more accurate way to describe this might be “repeating,” where we repeatedly apply the mind to an object and sustain the mind on an object. This process is “applied and sustained thought” (vitakka and vicāra), two qualities found in the first jhāna. The other three qualities of the first jhāna are best talked about in English as something like “success” (pīti), “satisfaction” (sukkha, the opposite of dukkha or “dissatisfaction”), and “going at once to the object”, doing this “in one go”, directly (ekaggatā). The word “concentration” in English tends to suggest a kind of reduction or division, think of concentrated orange juice, where the water is removed. No one drinks concentrated orange juice straight from the package though; they add water back to make it whole once again. Similarly, in meditation practice, what we call “concentration” could be better understood and talked about as repeatedly “collecting” or “calming” the activities of the body and the mind. Personally, I refer to samatha as “stopping.” Samādhi, often translated as “concentration”, is more about the unification of the mind—a gathering together of scattered activities into a cohesive whole. It doesn’t fully arise until the second jhāna, when applied and sustained thought cease. So instead of thinking of samādhi as a “concentrated” or “one-pointed” mind, it’s more helpful to think of it as a “collected” or “unified” mind. This understanding also frees us from the pressure to focus on nostrils, count breaths, or chase a “peak meditation experience” in hopes of achieving some grand cessation of experience and earning a fancy title. Some people don’t like hearing this and may cling to their rituals or techniques, pretending they didn’t hear it at all. On a related note, it’s not easy to make a living by teaching to practice this way. It doesn’t lend itself to selling books or hosting retreats because if you learn to solve your own problems, you won’t need to follow a guru or buy the next $19.99 miracle technique. Perhaps this is why effective teachings are shared between friends rather than sold in the marketplace. But I digress… I’ve said this before and I’ll say it again: dissatisfaction and the end of dissatisfaction—that’s all there is to it. It’s simple. Dissatisfaction is duality. Step out of it, right here and right now, and there’s nothing more to do. When the mind is free from dissatisfaction, the work is done, and life unfolds naturally. If you find yourself slipping back into dissatisfaction (as we often do, we could even call it a bad habit), it’s a wake-up call. Take a look at your state of mind (your attitude) and make a change. Shift from an unwholesome mental state of dissatisfaction to a wholesome state of satisfaction, and then congratulate yourself for doing so. This is one’s right noble effort. “Lather, rinse, repeat.” When adventitious defilements arise in the mind, clean them out immediately. The Dhamma is everywhere, even on your shampoo bottle, if you’re paying attention. Once the mind is free from the five hindrances, it’s fit for work. What work? The work of seeing clearly (vipassanā) the true nature of things. Stopping (samatha) and seeing (vipassanā) are not separate; they are two parts of the same path (or “method”). A mind burdened by hindrances can’t see clearly—by definition, it’s hindered! So, remember to stop chasing stories and see reality for what it is, as often as you can. This is the essence of correct practice. It’s why you’ll hear people say, “the first jhāna is the path”—if you’re associating with good friends who practice effectively and understand the way. This brings us to the importance of good friends. After his awakening, the Buddha didn’t write books or establish retreats; he built a community of practitioners. Through effective practice, this community transmits the Buddha’s teachings with minimal distortion, ensuring the door to liberation remains open for all who seek it. EmailURLViews: 38
Thoughts are not me not mine
Dhammarato sa This is ordinary western way to put up with the disease. This is not the cure for depression. Changing depressing thoughts one at a time, this one. That’s the noble cure. Whenever there is a video on yt as selling yet another cure is a high price for a placebo. The cure is always cheap and easy, but folks are not willing to take the repetitive cure, they want the Easy way out: a pill or a Dr or a JC to do the job for them. It’s better to post videos from monks who might knows the cure and give a miss to psychologist or lay Buddhist and charlatans that clog the web. 8:30 PM Depression does not exist, it is a concept, a clinical concept. The reality is unwholesome thoughts are the issue. Drs using words like “depression” , at best only give the temporary hope “at least I know what’s wrong with me”. But labels and concepts can only give temporary relief, not a cure. Only the right noble practice of changing the thought process is a cure. No Dr can cure you no matter how much you pay m. Only you can cure yourself by changing you mind one thought at a time, starting with THIS ONE. The point is that the mind can change with right noble consistent effort, depression is nothing more than depressing thoughts. It’s inside the mind not out there in society. 8:37 AM The point of managing the spiritual disease is not to just feel better it is a full cure. One must practice continuously to remove unwholesome thoughts untill they don’t come up anymore. 9:08 AM yes, the point is consistent practice of removing unwholesome though, when ever they come. the more you practice the better skilled you get at seeing them and stopping them, for a while as the skill grows, one can see better and it looks like so many , that’s because we see better. and as the skills grow more, the unwholesome thoughts become less frequent, but one must still practice and soon all those unwholesome thoughts are replaced before they are full formed. , when someone is hungry that is not depression, when no food, that is not depression, it is just hunger. Go find food happily. enjoy it all the more due to hunger. when you say depressed that misses the point, that means a personality trait, but personalities and not fixed they move around because of many influences. (hunger is not depression) One can change personality by changing thoughts, so there is no such person who is depressed only folks who have unwholesome depressing thoughts, while he/she is watching a movie completely absorbed in the move, no depressive unwholesome thoughts, only laughter at funny movie then and there that one is not depressed, only when the mind moves from movie to “poor me, I have no food” does depression set in. But depression does not set in, its just unwholesome depressive thought fill the mind. when someone is hungry that is not depression, when no food, that is not depression, it is just hunger. Go find food happily. enjoy it all the more due to hunger. when you say depressed that misses the point, that means a personality trait, but personalities and not fixed they move around because of many influences. (hunger is not depression) One can change personality by changing thoughts, so there is no such person who is depressed only folks who have unwholesome depressing thoughts, while he/she is watching a movie completely absorbed in the move, no depressive unwholesome thoughts, only laughter at funny movie then and there that one is not depressed, only when the mind moves from movie to “poor me, I have no food” does depression set in. But depression does not set in, its just unwholesome depressive thought fill the mind. this is a common issue in the west. Many times it is heard “I have wholesome thoughts but they don’t work because I don’t believe them.” That is not because of the wholesome thoughts are not true, but the student fails to see the thoughts right after the wholesome thoughts. The “I don’t believe it” is the new unwholesome thought that is not seen. They see wholesome thought as new, from the outside and not my thought, not me. Then the next thought “I don’t believe it” is old familiar seen as coming from the inside, it’s my thought, it is me the real me. But both the wholesome and the unwholesome thoughts are not me not mine, they are just thoughts. The student needs to be watchful as to what thoughts are seen as me, my thoughts, for they are the most unwholesome and often follow the wholesome thoughts. EmailURLViews: 32
Sammā-Sankappa
[email protected] sankappa from the Pali as “attitude” offers an interesting perspective on the Buddha’s teachings, particularly in how they emphasize the importance of the mind’s role in shaping our perceptions and guiding our actions. Traditionally, sankappa is often translated as “intention” or “thought,” and it forms the second factor of the Noble Eightfold Path, known as Sammā-Sankappa (Right Intention or Right Thought). This translation underscores the deliberate and conscious aspect of mental processes that influence behavior. However, when sankappa is translated as “attitude,” it shifts the focus slightly, suggesting that the Buddha’s teachings also emphasize the underlying mental orientation or disposition that one brings to situations in life. Implications of Translating Sankappa as “Attitude” Inner Disposition Matters : Translating sankappa as “attitude” highlights the Buddha’s concern with our mental states, not just our actions. It suggests that the way we approach situations—our mental state or attitude—has a profound impact on our experience and conduct. A positive attitude aligns with the path to liberation, while a selfish or ignorant attitude perpetuates dissatisfaction. Cultivation of Wholesome Attitudes: If we understand sankappa as “attitude,” it underscores the importance of correct practice in cultivating wholesome traits like loving-kindness (metta), compassion (karuna), and non-attachment. The Buddha’s teachings would then be seen as a guide to developing and maintaining these attitudes in all aspects of life, influencing both how we perceive the world and how we interact with it. Attitude as a Foundation for Ethical Conduct The translation of sankappa as “attitude” suggests that our ethical behavior (Sīla) is deeply rooted in our attitude. For instance, an attitude of non-harm (ahimsa) leads to actions that avoid causing harm to others, while an attitude of generosity leads to acts of giving and sharing. Therefore, Right Attitude is foundational to living a happy life. Mindfulness of Attitude : This translation might also encourage greater mindfulness of our attitude in daily life. Just as we have mindfulness of our body, feelings, and mental objects, we are also called to have mindfulness regarding our attitudes. This mindfulness identifies and transforms unwholesome attitudes that cause dissatisfaction for ourselves and others. Attitude and Liberation : Finally, understanding sankappa as “attitude” reinforces the idea that liberation in Buddhism is not about rites or rituals but about a deep transformation of the mind and heart. It suggests that cultivating a champion’s attitude directly influences one’s ability to see clearly, free from delusion, and respond with wisdom to any circumstances. Conclusion Translating sankappa as “attitude” in the context of the Buddha’s teachings adds a layer of depth to our understanding of the Noble Eightfold Path. It emphasizes the importance of the mental orientation we bring to our practice and our lives. The Buddha’s teachings, therefore, can be seen as guiding not just our actions but also the foundational attitudes that shape our interactions with the world, leading us toward greater wisdom, compassion, and ultimately, liberation from dissatisfaction. EmailURLViews: 84
For 2500 Years Buddhadhamma Has Been Passed from Teacher to Student
[email protected] For two and a half thousand years the teachings of the Buddha have been passed on from teacher to student, shared between friends, and passed on from generation to generation. This has been done in community, out of enthusiasm, compassion, and generosity. These teachings and their potential for profound transformation, both personal and collective, are now starting to take root globally. At this pivotal moment, we are confronted with a choice: a choice between allowing these teachings to become another item in the spiritual marketplace or to keep with the traditions that have passed these teachings to us and ensure that they are taught with integrity, effectiveness, and in a spirit of open hearted, enthusiastic generosity. At Open Sangha Foundation we are creating, nurturing and supporting a community of practitioners of Buddhadhamma, students and teachers, who are committed to ensuring these teachings flourish in the 21st Century without succumbing to the market paradigm and the various hidden barriers built into that system. EmailURLViews: 8
First Jhāna’s All You Need
[email protected] So now I Wake up, take a look, make a change. I stop right here, right now, whatever thing I am doing, I can remember to consciously stop and see: what is happening right now? How do I feel? Which thoughts am I having? Then I enter the doors of the senses, how do my clothes feel on my skin? The feet on the floor? The butt on the chair? Can I take some deep breaths and remind myself how I can feel good with very little, because I believe that is enough, that I have arrived, that there is nothing to do and nowhere to go? I can be alive here and now, I let the chest expand with inhalation and contract with exhalation, such a gift that it is! Feeling safe, secure, wholesome on the inside, and satisfied. Then first jhāna arises, I come to the state of the plateau, my homebase, the always on time train of the present moment. I let go of the worries, the neediness, the complaining, and the wanting for something more, for something next. Here the fire of the wholesome has started, from a little sparkle of intention, now the logs are on fire and it warms me up, what a joy to nourish it and keep it alive! I will abide in the wholesome, I will get to know my mind and its mysteries because from here everything looks more clear and the clouds of doubt are far away, blown by the winds of conscious decision. Right effort and awesome thoughts in line, born one after another, from the womb of nourishment and awareness of my sweetest behalf, the one I call when I need to come to understand that this moment is all I have and I will be relaxed and chilled, swimming in an ocean of wholesomeness. My safe environment is a state of mind that doesn't need boundaries to be protected, that I don't have to put a guard on, that I don't have to defend. It's an expanded light of softness that embraces all there is right here, right now. Such a delight to abide in first jhāna. Such a delight to be here and now. In noble wisdom I trust, and I let myself flow in the stream of the never-ending present moment. EmailURLViews: 11
Home of Zen
慧禅 Hui Chan During the summer of 2022, I went to visit Huangmei (黄梅) in Hubei, China, which is apparently famous for two things, its opera (one of the five major Chinese opera styles) and for having the first Chan/Zen monastaries. It was in hills of Huangmei that the fourth Chan patriarch, Dayi Daoxin (大毉道信), founded what is now referred to as Sizu Si (Fourth Patriarch Temple) in AD624. One of his disciples and Dharma heir, Daman Hongren (大滿弘忍), then went on to found another monastary in the area, Wuzu Si (Fifth Patriarch Temple). They were the first two Chan monastaries to be built and laid the foundation for the growth of Chan. Anyway, I only knew all of this after reading Bill Porter’s ‘Zen Baggage’. When reading it, I noticed that Huangmei was actually pretty close to my wife’s hometown and it would be a worthwile stop off when going back to see her family (obviously my family would not be interested in going, so I decided to go by myself). The journey was a pretty eventful one. After getting the train for a few hours, I had to get a taxi to a hotel near Wuzu Si. During the taxi ride, the weather took a turn for the worse with some of the worst thunder storms I’ve ever been trapped in. You could barely see a few metres in front of you and just saw some blurry lights of lorries around us. As we were on a motorway, we couldn’t just stop or get off the road, so had to keep going. The taxi driver was obviously panicking and trying his best to stop both of us from dying in a nasty car accident. We finally made it off the motorway just as the storms died down with a sigh of relief. As my hotel was near Wuzu Si, I decided to vist there first. My hotel was part of a new holiday village, conveniently built at the bottom of an old path that led straight up to the temple. Luckily, it was an unusually cool day for a Central China summer and after about 20 minutes I arrived. To be honest, once you’ve been to a few temples in China, you’ve been to them all and I’ve been to some more aesthetically pleasing ones than this (and Sizu Si). However, that wasn’t the reason I went to visit. It was more of a pilgrimage to help me understand the history behind my chosen practice and to connect more deeply with it. If I’m being honest, I don’t buy into the lineage as much as other Chan/Zen practitioners, as there’s obviously a lot of inaccuracies with them. But there was still a special feeling when I was walking around the temple grounds, knowing how many dedicated practitioners have cultivated the Way here. Writing about it now, makes me think of something spoken by Master Jing Hui (who coincidentally was the Head of Sizu Si for a long time) “Temple” in Chinese is also called “Bodhimandala”, a word somewhat coincidentally similar to the present scientific term, the field of Dharma. Nowadays, there is a term “the magnetic field”, isn’t there? That is, the field of magnetism. This temple, a place where people come with a compassionate Mind, a Mind that seeks for the ultimate truth, and a place where such consciousness is likely to be concentrated, is a field of Dharma. What is consciousness? It is called Avijnapti-rupa, the “non-revealing”. Consciousness is a kind of invisible energy in the sphere of Rupadharma (the phenomenal world). It is this same consciousness that animates our faith and resolution to keep the precepts. It is also a non-revealing energy. If one truly has such faith and resolution, he will then hold on to it, never departing from the precepts because he is always charged by a powerful will. The Temple, or Bodhimandala, we say, is the field of the Dharma where the Sangha and practitioners carry on self-training, become enlightened, and affirm the truth. Among temples, the Yufo (Jade Buddha) temple – built some one hundred and twenty years ago, is perhaps the most recent... Suppose a temple was one thousand two hundred years old, the power of its field would be enormous. Master Jing Hui – The Gates of Chan Buddhism As I walked behind the main temple towards an older area, a group of old women were waiting to take advantage of a naive foreigner. One of them pointed me towards something that was apparently worth seeing, so I decided to follow her advice. Then she started following me and soon arrived at a cave area. I went inside and saw that it was an area of worship. She told me to put my hand on a hand imprint for good luck and then started lighting a candle for me. I knew then she was expecting some money from me, so I told her I didn’t want anything and she wasn’t getting any money from me. She then proceeded to beg me, constantly saying “amituofo” and she’s a poor, old woman. I gave in, gave her some money and walked away with a smile on my face as it was a bit of a comical situation. It was getting towards lunch time and I was feeling hungry. I was looking forward to tasting some of the food in the temple’s vegetarian restaurant. However, my luck was out. I went inside only to be told it had been booked out for a private event, so wasn’t open to the public. I then walked back down to my hotel, stopping off for some reganmian (热干面 hot dry noodles). I rested in the hotel for the rest of the day, learning some Chinese, meditating and watching some terrible TV. A few photos of Wuzu Si The next morning, I got up early and wanted to be at Sizu Si early as I knew it would be hotter than the day before. A […]
was a poet. I didn’t know it
Cathal Costello Costello If there’s a me or mine, that’ll cost you a heavy fine. Delighting in the taste of wine? Surely you’ll miss out on the divine. Another candle at the shrine….I think not one goes from gross to fine. Not looking at the above or below instead what is really here, already the Seer. From flame to fire, he who kindles this burns down the world as himself: beware not to be the heir! Not seen or yet known, knowing I haven’t seen or yet known – my seed is safely sown. Wash away sin with nurturing! Uncertain in this could be gain: came to be certain to give up this could be, already in vain. EmailURLViews: 15
Can “just say no” Be effective
I think with time, practice, restraint, and discipline(and 8FNM) the practice of “Just say no” can be a good method. If it’s not working for u yet…don’t say no…just say later. Or not now. Let me see if I can wait 10 more mins and not do that behavior which is causing more suffering….and see if I can imagine being ok if I do it, or if I don’t. It’s okay either way. From that okayness saying no becomes easier. Cultivate good feelings and right action. Its also about what you do leading up to trying to Saying no to immaturely following sense desires…get some momentum with the easy “No’s” and then when the hard ones come you will have a stronger foundation to help u ride the wave. EmailViews: 13
Fear and the Fictional State of Perdition
omshantilove Audio: https://voca.ro/11DcpLy0m7NJ Fear and the Fictional State of Perdition OmShantiLove A desperate desire that one will remain untouched by the winds of the universe is what drives the sails of fear. To be forever untouched by calamity is akin to the search for happiness. It can easily be argued that a false security from our fears is even more sought after than our peace and happiness. Many of us right now are trading our happiness for a sense of false security. In part our societies have been arranged as such in an effort to guarantee our security. We are willing to live in a prison chained to the wall while making the greatest effort to extend our arms so that we be holding a knife to each other’s throats if it means that we may feel as though we are safe. To live in a society where there is no trust, and everything must be legislated and sustained by force. To arm ourselves even under the nails of our toes. To bring to fruition the most perverted weapons imaginable so that if our safety is violated both throats will not only be slit but there will be no remnants. So that there will never be a conversation had by other beings as to who got the better of the other. To manipulate and abuse each other in an effort to become eternal. Many of us have succumbed to a sense of desperation. When we have come to realize that this suffering lies in a poor education which leads us towards a deep disgust of ourselves and others will our societies be removed from such a primitive and self-castrating arrangement. There is a proven solution to this fear of security, and it is to keep the Dhamma in our minds and in our hearts. To abandon the notion of a life untouched by traumas. We are born in trauma, and we will die in trauma but we can remain calm and happy through it all. To overcome the world is to overcome all traumas. Our love for each other and the Dhamma will sustain us from everything that we fear. This wisdom and love is true security. The one that loves everyone, and everything is able to face the most unfortunate and agonizing of situations. Yes, there will be pain however they cannot be moved in a matter that diminishes them as they are empowered by love. They are not weak and submissive their love is the strength of the universe itself. Though the winds of the universe take a path that seems to threaten their security they know that the only security that can be found in existence and outside of it is inside of themselves and their love for others. Though their bodies, possessions, family, friends, nations perish in the material they know that behind every lover, son, daughter, father, mother, and so on there is but one. It is in that love that one becomes eternal. Though in this life one may fear imprisonment the one that has acquired a true love for themselves and others knows that the only prison that exists is outside of that love. They know that if they cannot provide for their family in the material that their family will be sustained by this universe. They know that their reputations lie only in their love. They understand that all fears are caused in the absence of love. Though they scream in pain as is the natural reaction of their bodies and instincts their minds are pacified by their love. The perfect hedonist finds this to be true and abandons that title. Hate is what causes the fictional state of perdition and the fear of it not because it be a physical place in our world but because it is something that we have created for ourselves. Many have understood this fictional perdition as such and this hell has been used to abuse, manipulate, extract, and control by those who understand what great fear lies in it. Hatred is a path that is effortless in its beginnings as it is an impulsivity, but to maintain that hatred one must frantically empty the ocean with the cupped palm of one’s hand. What great strength one has when one allows oneself to be vulnerable in love. To not be sullied by the thoughts of those who do not harness that strength, but instead castrate themselves using hatred as they have mistakenly identified it with strength. Always remember that we share the power of creation and destruction. We can create and destroy our fears. The good news is that the Dhamma is with us and has always been with us and that a state of fictional perdition in this life is impossible unless one wishes to reside in the absence of love for themselves and others. Laws are imperfect creations of mankind that almost always fail to grasp the simplicity that is any action done in pure love away from ignorance and selfishness has but to agree with the universe. With much love, Santiago T EmailViews: 39
May I
omshantilove May I be a source of warmth, Embracing all beings with an open heart, May I cultivate an infinite loving-kindness, For every soul I encounter, May I cherish the gift of empathy and care, And bring relief to suffering everywhere, May I have in my heart pure joy and bliss, Sharing this happiness with each soul I meet, May I hold in my heart a deep sense of equanimity, To see the interconnectedness of all things, May I be a bridge of understanding and grace, In a world healing from division, May I surrender my selfish desires, Embracing the gift of service, May I in this devotion to others, Find true purpose and fulfillment, May all beings one day be free from suffering, Understanding that all earthly experiences are passing. EmailViews: 14
Who eats time? By Bhikku Buddhadasa
Cathal Costello Costello The Buddha is recorded as saying that anyone who gets rid of tanha (ignorant desire) is someone who eats time. Usually it's time that devours; it devours people and all other living things. Would anyone who puts an end to desire, that one turns around and eats time, which means that time becomes a small matter, something to smile at, an inconsequential matter that can't eat or bite us." Ajahn Buddhadasa Bhikku EmailURLViews: 9
Our problems today… Thich Nath Hahn
Cathal Costello Costello Our problems today are no longer as simple as those encountered by the Buddha. In the twenty-first century, we will have to practice meditation collectively as a family, a city, a nation, and a community of nations. The Buddha of the twenty-first century Maitreya, the Buddha of Love, may well be a community rather than an individual. Sanghas that practice loving kindness and compassion are the Buddha we need. We can prepare the ground for bringing that Buddha to life, for our sake and for the sake of countless others, by transforming our own suffering and cultivating the art of Sangha-building. It is the most important work we can do.” “Thich Nhat Hahn EmailURLViews: 14
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