 Post |
Page number 1
Wat Pah Pa Deng
Waxhaw Luke Wat Pah Pa Deng Tradition; Forest tradition as taught by Ajahn Mun Abbot; Long Por Dae https://maps.app.goo.gl/GtcWyKp3i8AVJqxTA?g_st=ic Description; Wat Pah Pa Deng is a secluded monastery on a mountain slope just north of Chiang Mai. Being on the mountain slope the temperature is much cooler than in the rest of Thailand, which is very pleasant for a farang. There are currently 8 monks of which one called Long Pur Khet speaks english. He has been ordained for three months and does a bit of teaching and guidance on day to day life. When i walked in without prior contact they offered me a kuti pretty much right away. It is possible to join pindabat/almsround every morning and other than that sweeping at 15:30 is asked of you and some other minor things every now and then. Plenty of time for secluded practice in a great natural environment. Nearby is also Pa Pae meditation center which is also a good Wat to switch to if you don’t enjoy Wat Pah Pa Deng. EmailURLViews: 3
two Quotes
Waxhaw Luke “The gradual path is a process of discovery and learning. In the West we have learning theory, a model well known within psychotherapeutic circles. According to learning theory, the more we repeat a behavior or establish associations with it, the better learned a behavior becomes. Having established a learned pathway through practice, we generalize that knowledge to other situations. Access to that learned behavior becomes more immediate and automatic.” —Daniel P. Brown, Ph.D. “There really is absolutely no reason, findable in experience, why you have to react to anybody or anything in any particular way. It’s always been that way: you have just overlooked it until now.” —Kevin Schanilec EmailURLViews: 2
On your topic of “looking”
Waxhaw Luke On your topic of “looking” I find Bhante Punnaji’s translations to be useful. He translates sati/Satipatthana as “introspection” (looking within), which is step 1 on the “seven steps to awakening” (his words) and then he translates Upekka as “apperception” (seeing within). So the process of awakening begins with looking within and culminates in seeing within. And what is seen? That the world is not out there. It is in literally in here. In this process of perception. When seen clearly in this way, mind “awakens from the dream of existence” (his words again) and has a “paradigm shift from existential thinking to experiential thinking” Point being that it begins and ends with looking and seeing clearly so that, as Dhammarato would say, “we don’t step in any cow pies as we cross the pasture” For me, this upekka is the direct seeing that what we call the world is a projection of the ignorant, desire-driven mind. When it sees, it simply knows and lets go. “It realizes the reality of non-grasping” (Ajahn Chah) This present awareness un-intoxicated is bright and blissful, needing nothing added. EmailURLViews: 2
SOCRATES: Perhaps you seem to make yourself but rarely available,
Waxhaw Luke SOCRATES: Perhaps you seem to make yourself but rarely available, and not be willing to teach your own wisdom, but I’m afraid that my liking for people makes them think that I pour out to anybody anything I have to say, not only without charging a fee but even glad to reward anyone who is willing to listen. If then they were intending to laugh at me, as e you say they laugh at you, there would be nothing unpleasant in their spending their time in court laughing and jesting, but if they are going to be serious, the outcome is not clear except to you prophets. Three things going on in this passage— 1. He teaches because he likes people, he enjoys others (metta, loving-kindness). 2. He teaches for free, doesn’t charge (Dana, generosity). 3. He doesn’t care if people laugh at him or laugh with him- he just cares that they’re having a good time (piti, joy). Pretty neat to see that teaching from old Socrates! EmailURLViews: 2
“Now what is unskillful?
Waxhaw Luke “Now what is unskillful? Taking life is unskillful, taking what is not given… sexual misconduct… lying… abusive speech… divisive tale-bearing… idle chatter is unskillful. Covetousness… ill will… wrong views are unskillful. These things are termed unskillful. And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful. And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given… from sexual misconduct… from lying… from abusive speech… from divisive talebearing… abstaining from idle chatter is skillful. Lack of covetousness… lack of ill will… right views are skillful. These things are termed skillful. And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful.” —MN 9 EmailURLViews: 2
“TREAT EACH HUMAN FRIEND BY THINKING THAT:
Thomas Hammon “TREAT EACH HUMAN FRIEND BY THINKING THAT: • He’s our friend who was born to be old, become ill, and die, together with us. • He’s our friend swimming around in the changing cycles with us. • He’s under the power of defilements like us, hence sometimes he errs. • He also has lust, hatred, and delusion, no less than we. • He therefore errs sometimes, like us. • He neither knows why he was born nor knows nibbāna, just the same as us. • He is stupid in some things like we used to be. • He does some things accordingly to his own likes, the same as we used to do. • He also wants to be good, as well as we who want even more to be good — outstanding — famous. • He often takes much and much more from others whenever he has a chance, just like us. • He has the right to be madly good, drunkenly good, deludedly good, and drowning in good, just like us. • He is an ordinary man attached to many things, just like us. • He does not have the duty to suffer or die for us. • He is our friend of the same nation and religion. • He does things impetuously and abruptly just as we do. • He has the duty to be responsible for his own family, not for ours. • He has the right to his own tastes and preferences. • He has the right to choose anything (even a religion) for his own satisfaction. • He has a right to share equally with us the public property. • He has the right to be neurotic or mad as well as we. • He has the right to ask for help and sympathy from us. • He has the right to be forgiven by us according to the circumstances. • He has the right to be socialist or libertarian in accordance with his own disposition. • He has the right to be selfish before thinking of others. • He has the human right, equal to us, to be in this world. If we think in these ways, no conflicts will occur. Buddhadāsa Indapañño Mokkhabalārāma, Chaiya 22 May, 2531 (With confidence in Buddhadasa Bhikku’s great compassion and humanity, a Thai Buddhist has taken his permission for granted and translated the above message into English, with kind help from an American bhikku.) 26 June, 2536” EmailViews: 13
Title: The Unity of Buddhism: A Journey Through Mahayana and Theravada
Thomas Hammon <h6>Title: The Unity of Buddhism: A Journey Through Mahayana and Theravada As someone with a deep appreciation for the teachings of Buddhism, I’ve spent a considerable amount of time exploring the various traditions and branches that have evolved from the Buddha’s original teachings. One aspect that has always fascinated me is the apparent differences and similarities between Mahayana and Theravada Buddhism. Many believe that Mahayana and Theravada are fundamentally different, but as I’ve delved deeper into the teachings and practices of both, I’ve come to realize that their core is, in fact, the same. The primary distinction between the two lies in how they interpret and apply the rules and precepts laid down by the Buddha. In Theravada Buddhism, there is an insistence on following the rules and maintaining the precepts with unwavering discipline. This adherence to the letter of the law can sometimes lead to an unwillingness to bend the rules when circumstances call for it. On the other hand, Mahayana Buddhism takes a more flexible approach, openly bending the rules when deemed necessary for the greater good or to help others on the path to enlightenment. However, the essence of the Buddha’s teachings remains the same in both branches. Whether it’s the practice of Zen in Mahayana or the strict discipline of Theravada, the ultimate goal is the same: to achieve a state of inner peace, wisdom, and enlightenment. Both traditions emphasize the importance of mindfulness, meditation, and the cultivation of compassion. In my own experience, I’ve found that those who practice Theravada Buddhism tend to have a deeper understanding of Zen than those who solely practice Zen. This is because Theravada practitioners often have a more comprehensive knowledge of the Buddha’s teachings, allowing them to grasp the principles of Zen more easily. However, there have been cases where practitioners of Zen have transitioned to Theravada and found it equally fulfilling. It’s important to remember that the teachings of the Buddha have transcended geographical and cultural boundaries, influencing various spiritual and philosophical traditions. In fact, Buddhist principles have made their way into psychology, the Catholic Church, and countless other domains. The teachings of the Buddha have permeated our world in ways we may not even realize, acting as a guiding force for those seeking inner peace and wisdom. In conclusion, whether one practices Mahayana, Theravada, or any other form of Buddhism, the essence of the teachings remains the same. The ultimate goal is to find true happiness and contentment within oneself, and to share that joy with others. As practitioners of Buddhism, we must remember that there is only one true Buddhism, and that is the teachings of the Buddha, which transcend all divisions and boundaries.<h6> EmailViews: 1
My visit to Wat Pah Nanachat
Thomas Hammon My visit to Wat Pah Nanachat Date of Arrival: 8 July 2023 Date of Leaving: 24 July 2023 My experience: Before I went to Wat Pah Nanachat I had to send them an email which can be found on the website. The request has to be 2 to 3 weeks before arrival, but I sent an email about a week and a half before the date of arrival I requested so I was unsure of them accepting me. But they did! The arrival is preferably in the morning and has to be before 4 pm.I arrived in Ubon a day before, spent a night in a hotel and went there at 10 am. The taxi was unsure if he can enter the temple so he dropped me outside the gate, but you can surely get in the temple with a car if you want to. When I got in I asked a lay guest I saw there about the guest monk because for anyone who wants to stay he has to ask the guest monk. So I followed him to the guest monk Ajahn Akaliko and I found that there is already someone who is going to join on the same day as me. We introduced ourselves and the guest monk saw no problem of taking us as lay guests so he got a copy of our passports id and we were welcome to stay! Staying in Wat Pah Nanachat has some rules, for example there is no use of any electronics so the day you join you have to give your phone (and my kindle too) or any electronic for safe keeping. You get them back when you?re leaving. I stayed the first three days or so without shaving. Usually the first days are to see yourself if you really want to stay for longer and I think also for the monks to see if you are ready for that. After that period, they would ask you to shave your head beard and eyebrows, usually on the weekly holy day (half moons, full moon and black moon) About my stay there: The day I joined it was me and James from the US who came also on the same day. While he was staying for 6 months I was staying for 2 weeks. We soon became friends and started to discover the place together. While staying we have to wear white clothes, if you didn?t bring some there are white clothes at the temple that you can borrow, then we went to the place where we sleep, there are kutis and some rooms, I stayed at the ?dorm? it?s an open area, I found it really nice, so I set up my place there. The daily routine: we wake up at 3 AM and go for the morning chanting and meditation in the sala at 3:30. The chanting is sometimes in Pali and English and sometimes only English. There is a book there we follow for the chant, I find it helpful to understand the meanings of what we?re saying. After chanting we do meditation. We are free to practice our own meditation method whether sitting or walking or standing meditation. After we finish at 5am we do sweeping the leaves until 6am. We have some free time until 6:45 when we come to help with putting the food we receive in its places, then we help with offering the food to monks, then we go to the sala where we see Thai people also join there and sometimes there is a short talk in Thai. Usually on Sunday it gets crowded as many people come and they take the precepts at the temple. After that finishes the monks leave the sala first then the pah kaws then we the lay guests leave and go to a room for lay guest?s meals. We sit in the order of joining. The guest monk comes everyday at that time to tell us the daily schedule and inform us if there is any unusual event. After we wait for the monks and the pah kaws to get their meals we go to fill our bowls, and after us the Thai lay people. In Wat Pah Nanachat we get only 1 meal a day. So it is the only meal for the day. The food is plenty thanks to the generosity of the Thai people. After the meal we clean the toilets. And then we have free time. I usually take a nap, then go practice on my own. At 3pm we have sweeping until 4pm. And at 4:30 we have drinks: some juice/pepsi/ hot chocolate/tea. Then at 6 pm there is the bell and the evening chanting and meditation at 6:15. On special occasions of Uposatha days we have a group Q&A with senior monks at night and we can join the Thai people who come to the temple for night chant which is in Pali and in Thai. We also have a special drinks time around midnight with the monks where we can have discussions and ask questions. What I liked: The environment is clean, peaceful and harmonious. The place is in the forest, and everybody monks lay guests and Thai people love it and respect it and they?re all taking care of it. In Wat Pah Nanachat you get to meet new people from all over the world, each with a different background. But everyone is there for the Dhamma. You get to know good people but make sure you are a genuine person yourself. In Wat Pah Nanachat it is the Dhamma 24h, but everybody is doing that willingfully. Only people interested in the Dhamma want to stay there. And you will find many guys among the lay guests interested in ordaining and becoming monks, maybe not at their current stay but some time in the future. The chores we do, everybody does it because they want to, there is no one who is watching to […]
When I first came across the story of Angulimala,
Thomas Hammon When I first came across the story of Angulimala, I was immediately captivated by its powerful message of redemption and the potential for change within every individual. The tale not only resonated with me but also reminded me of the importance of understanding our own personal struggles and using them as a catalyst for growth. In this blog post, I will delve into the essence of pacing and leading in the story of Angulimala, and how it masterfully demonstrates that even the darkest of hearts can find the light. The story of Angulimala begins with a man who, consumed by ill will and greed, commits unspeakable acts of violence. Yet, when confronted by the Buddha, he embarks on a transformative journey that ultimately leads him to redemption. What makes this story so compelling is the subtle pacing and leading interplay between the Buddha and Angulimala, as well as its universal themes that resonate with the reader. As a master of pacing, the Buddha acknowledges the darkness within Angulimala and mirrors it back to him. When Angulimala demands the Buddha to “stop, monk,” the Buddha’s response – “I have stopped” – speaks volumes. This statement implies that, like Angulimala, the Buddha too was once caught in the web of delusion, yet he found the strength and wisdom to break free. By doing so, the Buddha establishes a connection with Angulimala, emphasizing their shared human experience. The brilliance of the Buddha’s leading technique lies in his gentle suggestion that Angulimala, too, can change his ways. When he tells Angulimala, “and now it is your turn to stop too,” he plants the seed of hope within the heart of the murderer. The Buddha’s own journey from darkness to light serves as an inspiring example that no one is beyond redemption, not even someone who has committed heinous acts like Angulimala. The story of Angulimala is not just about the transformation of a single man, but a reflection of the potential for change within each of us. We have all experienced moments of ill will, greed, and delusion – yet, like the Buddha and Angulimala, we have the power to break free from these destructive patterns and embrace a path of compassion and wisdom. In today’s world, where divisiveness and intolerance seem to be ever-present, the story of Angulimala serves as a timely reminder that every individual possesses the capacity for change and growth. By acknowledging our own struggles and connecting with others through shared experiences, we can pave the way for personal and collective transformation. So, let us take inspiration from the story of Angulimala and strive to see clearly through our own challenges, for in doing so, we can become a beacon of hope and light in the world around us. EmailViews: 1
“Shifting Perspectives: Nurturing Wholesome Thoughts in the Cycle of Mindfulness”
Thomas Hammon “Shifting Perspectives: Nurturing Wholesome Thoughts in the Cycle of Mindfulness” In our fast-paced world, we often seek closure and finality in various aspects of life. This pursuit is mirrored in the invention of the clock, a symbol of humanity’s quest for order and progression. However, it’s intriguing to consider that the invention of the clock might be the harbinger of both order and chaos. While the atomic bomb’s invention is widely regarded as a monumental turning point, the invention of the clock might bear even more significant consequences, reshaping our understanding of time and thought. The clock instills a notion of linear progression. A relentless march forward where our thoughts and actions must fit within the confines of this structured timeline. This concept is both a boon and a bane. On one hand, it propels us to accomplish goals and meet deadlines. Yet, it also creates the illusion that once our thoughts are redirected from unwholesome to wholesome, the clock’s hands move forward, and we’re on an uninterrupted journey into the future. In truth, life operates in cycles, and this realization unveils a deeper perspective on mindfulness. Cycles govern our existence in ways we often overlook. Just as we can fall back into old habits if we don’t actively cultivate change, we can lose skills we once mastered if we cease practicing. This applies not only to physical skills but also to the art of nurturing wholesome thoughts. A key point emerges: consistent practice is the bedrock of sustainable change. Arthur Rubinstein’s recognition that even at the peak of skill, practice remains essential holds a crucial lesson. Mindfulness is not a one-time feat; it’s an ongoing journey requiring constant nourishment. In this journey, the idea of urgency and emergencies takes on a new dimension. While societal norms push us to perceive urgency externally, the heart of urgency often rests within our emotional reactions. By discerning between true urgency and the urgency bred from our emotions, we unlock the power to respond wisely. This awareness ripples through our interactions, allowing us to face others’ negativity with empathy and tranquility. Central to this evolution is the practice of observation?of our thoughts, sensations, and emotions. This practice reveals the fleeting nature of these mental phenomena, aiding detachment and preventing their sway over us. This perspective shift permits us to pause, assess, and respond mindfully instead of reacting impulsively. This is the essence of mindfulness?cultivating a space between stimulus and response. Morning and nighttime become pivotal moments for this practice. By consciously tending to our thoughts before sleep and upon waking, we set the tone for our day. These moments of intention shape our mental landscape, transforming dread into contentment and anxiety into ease. Gradually, the art of steering our thoughts becomes second nature, fostering a sense of calm resilience. Yet, there’s no finish line in this journey. The fallacy of “arrival” permeates Western interpretations of Buddhism, obscuring the truth that practice is a constant companionship. Just as a child’s swing requires a gentle push to maintain momentum, our practice necessitates ongoing effort. Embracing this, we move beyond perfectionism and embrace the dance of progress. In closing, the journey of nurturing wholesome thoughts is a testament to the power of continuous cultivation. The clock’s hands might move inexorably forward, but our minds possess the agility to shift gears, steering us toward wisdom and serenity. As you persist in this journey, remember that each mindful breath, each redirecting thought, brings you closer to the profound liberation of self-discovery. Keep observing, keep nurturing, and keep evolving. EmailViews: 1
Magical Powers
Thomas Hammon <h6>The story starts with the statement that one is disappointed that Bhikkhu Buddhadasa did not teach magical powers. Next the question was asked: "Are you disappointed that the Buddha did not also as teach magical powers. While many who see the teachings of the Buddha as a religion that includes magical art and beliefs, there is clear evidence in the Vinia and the suttas that The Buddha was quite against such things. 1. DN 1 Bramajlaa sutta spends many pages teachings that good monks do not engage in fortune telling gambling or displays of power. 2. Patimokkh explesuitity forbids such behaviors and claims of power. 3. The Buddha explicitly warns monks "do not get reborn" MN20 4. Freedom is defined as freedom from the delusions and greed for powers Evidence of Magical Powers 1. Catholic Church has long history of celibacy and a longer history of failure to locate miracles. 2. Stage magic and Charlatan's all know that the power is in the delusional state of mind of the audience. 3. James Randi bet 4. Those who search for magic and find dhamma, and like dhamma better Disappointments of failures and hope for future powers 1. wanting things we dont have 2. Bodhisata ideal is a big disappointment leading to 3. tantra and @ 1 with All and controlling it all to make all be happy or 4. Gaining power and using it selfishly 5. get caught cheating and lying about the power The real powers of a Buddha 1. MN12 the Lions Roar Sunakkhatta 2. Power of this present moment. 3. Power of observation 4. Power of contentment and satisfaction. 5. friendly attitude the power to win the peace is more power full than winning at war. MN12 the Lions Roar has 10 powers or knowledges 1. what is possible and not possible 2. Kamma operates on cause/effects 3. world is divorce, understands where all paths of practice lead. 4. diverse attitudes and view of the many, the world with its many and diverse elements. 5. faculties and abilities of others understands the diverse attitudes of folks sentient beings. 6. understands the diverse attitudes of folks sentient beings. 7. corruption, cleansing, and emergence leading to liberation (jhÄnavimokkhasamÄdhi) 8. good memory, recollects the past. 9. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. beings passing away and being reborn means we can see how folks moods change. 10. undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. Four kinds of self-assurance. I see no reason for anyone to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ ‘You claim to have ended all defilements, but these defilements have not ended.’ ‘The acts that you say are obstructions are not really obstructions.’ ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which you taught it.’ Since I see no such reason, I live secure, fearless, and assured. A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. EmailViews: 0
here is the blog post:
Thomas Hammon <h6>here is the blog post: As I continue to explore the intricacies of my practice, I've reached yet another inflection point. Recently, I've been reflecting on some of Dhammarato' s reiterated teachings, which focus on: 1. Cultivating a feminine, nurturing nature 2. Delving into Patticca Sammupada, specifically regarding the curation and manipulation of the data we receive By integrating these two aspects—embracing feminine nurturing through our thoughts and relaxing our bodies, and persistently curating our experiences to emphasize nurturing inputs—we can profoundly impact our daily experiences, leading to immense satisfaction. Interestingly, my recent foray into computer programming and the inner workings of large language models (LLMs) has shed light on the significance of the quality of training data they receive. It appears that the efficacy of AI models hinges not only on their size but also on the quality of the data they consume. The experiences we encounter when interacting with an LLM are determined by the data it has been trained on, which is a vast and diverse collection gathered from the internet. As the creators of these models strive to provide high-quality, interesting, and useful data, they employ experts in various fields to guide the model's learning and development. This aspect of AI models parallels our own human capabilities. We, too, possess the ability to discern and curate only the highest quality inputs for our incredibly efficient and adaptable AGI—our brains. What a remarkable gift this is. The Dhamma teaches us that we can curate data not only at the intellectual level but also by cultivating wholesome thoughts, such as those of a motherly nurturing nature. By doing so, we can give rise to feelings of safety, satisfaction, security, and success, all of which contribute to our overall well-being. As a board member of the Open Sangha Foundation (OSF), I'm eager to expand on these fascinating parallels between the human brain, the Dhamma, and AI in upcoming blog posts. The connections between our ability to curate data for personal growth and our ongoing exploration of AI models could provide valuable insights into the interplay between technology and spirituality. Ultimately, this understanding could help us harness our unique human capabilities and foster a more harmonious balance between our intellectual pursuits and mental well-being. </h6> EmailViews: 3
Bāhiyasutta (Ud 1.10)
Alexander Hipple“So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Bāhiya of the Bark Cloth was residing by Suppāraka on the ocean shore, where he was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. Then as he was in private retreat this thought came to his mind, ‘I am one of those in the world who are perfected or on the path to perfection.’ Then a deity who was a former relative of Bāhiya, having sympathy and wanting what’s best for him, approached him and said: ‘Bāhiya, you’re not a perfected one, nor on the path to perfection. You don’t have the practice by which you might become a perfected one or one on the path to perfection.’ ‘Then who exactly are those in the world who are perfected or on the path to perfection?’ ‘In the northern lands there is a city called Sāvatthī. There that Blessed One is now staying, the perfected one, the fully awakened Buddha. He is a perfected one and teaches the Dhamma for the sake of perfection.’ Impelled by that deity, Bāhiya left Suppāraka right away. Sojourning no more than a single night in any place, he made his way to Anāthapiṇḍika’s Monastery in the Jeta Grove at Sāvatthī. At that time several mendicants were walking mindfully in the open air. Bāhiya approached them and said, ‘Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.’ ‘He has entered an inhabited area for almsfood, Bāhiya.’ Then Bāhiya rushed out of the Jeta Grove and entered Sāvatthī, where he saw the Buddha walking for alms. He was impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Bāhiya went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, ‘Sir, let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.’ The Buddha said this: ‘It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.’ For a second time, Bāhiya said, ‘But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.’ For a second time, the Buddha said, ‘It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.’ For a third time, Bāhiya said, ‘But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.’ ‘In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or between the two. Just this is the end of suffering.’ Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping. And when the Buddha had given Bāhiya this brief advice he left. But soon after the Buddha had left, a cow with a baby calf charged at Bāhiya and took his life. Then the Buddha wandered for alms in Sāvatthī. After the meal, on his return from almsround, he departed the city together with several mendicants and saw that Bāhiya had passed away. He said to the monks, ‘Mendicants, pick up Bāhiya’s corpse. Having lifted it onto a cot and carried it, cremate it and build a monument. Mendicants, one of your spiritual companions has passed away.’ ‘Yes, sir,’ replied those mendicants. They did as the Buddha asked, then returned to the Buddha and said, ‘Sir, Bāhiya’s corpse has been cremated and a monument built for him. Where has he been reborn in his next life?’ ‘Mendicants, Bāhiya was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Bāhiya of the Bark Cloth has become fully quenched.’ Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: ‘Where water and earth, fire and air find no footing: there no star does shine, nor does the sun shed its light; there the moon glows not, yet no darkness is found. And when a sage, a brahmin, finds understanding through their own sagacity, then from forms and formless, from pleasure and pain they are released.’ This too is a heartfelt saying that was spoken by the Blessed One: that is what I heard.” —Ud 1.10 EmailURLViews: 3
Ānāpānassatisutta (MN 118)
Alexander Hipple“Introductory Section Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in the Eastern Park, in the Palace of Migāra’s Mother, together with many very well known elder disciples—the venerable Sāriputta, the venerable Mahā Moggallāna, the venerable Mahā Kassapa, the venerable Mahā Kaccāna, the venerable Mahā Koṭṭhita, the venerable Mahā Kappina, the venerable Mahā Cunda, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and other very well known elder disciples. Now on that occasion elder bhikkhus had been teaching and instructing new bhikkhus; some elder bhikkhus had been teaching and instructing ten bhikkhus, some elder bhikkhus had been teaching and instructing twenty…thirty…forty bhikkhus. And the new bhikkhus, taught and instructed by the elder bhikkhus, had achieved successive stages of high distinction. On that occasion—the Uposatha day of the fifteenth, on the full-moon night of the Pavāraṇā ceremony—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. Then, surveying the silent Sangha of bhikkhus, he addressed them thus: ‘Bhikkhus, I am content with this progress. My mind is content with this progress. So arouse still more energy to attain the unattained, to achieve the unachieved, to realise the unrealised. I shall wait here at Sāvatthī for the Komudī full moon of the fourth month.’ The bhikkhus of the countryside heard: ‘The Blessed One will wait there at Sāvatthī for the Komudī full moon of the fourth month.’ And the bhikkhus of the countryside left in due course for Sāvatthī to see the Blessed One. And elder bhikkhus still more intensively taught and instructed new bhikkhus; some elder bhikkhus taught and instructed ten bhikkhus, some elder bhikkhus taught and instructed twenty…thirty…forty bhikkhus. And the new bhikkhus, taught and instructed by the elder bhikkhus, achieved successive stages of high distinction. On that occasion—the Uposatha day of the fifteenth, the full-moon night of the Komudī full moon of the fourth month—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. Then, surveying the silent Sangha of bhikkhus, he addressed them thus: ‘Bhikkhus, this assembly is free from prattle, this assembly is free from chatter. It consists purely of heartwood. Such is this Sangha of bhikkhus, such is this assembly. Such an assembly as is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an incomparable field of merit for the world—such is this Sangha of bhikkhus, such is this assembly. Such an assembly that a small gift given to it becomes great and a great gift greater—such is this Sangha of bhikkhus, such is this assembly. Such an assembly as is rare for the world to see—such is this Sangha of bhikkhus, such is this assembly. Such an assembly as would be worth journeying many leagues with a travel-bag to see—such is this Sangha of bhikkhus, such is this assembly. ‘In this Sangha of bhikkhus there are bhikkhus who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge—such bhikkhus are there in this Sangha of bhikkhus. ‘In this Sangha of bhikkhus there are bhikkhus who, with the destruction of the five lower fetters, are due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna, without ever returning from that world—such bhikkhus are there in this Sangha of bhikkhus. ‘In this Sangha of bhikkhus there are bhikkhus who, with the destruction of three fetters and with the attenuation of lust, hate, and delusion, are once-returners, returning once to this world to make an end of suffering—such bhikkhus are there in this Sangha of bhikkhus. ‘In this Sangha of bhikkhus there are bhikkhus who, with the destruction of the three fetters, are stream-enterers, no longer subject to perdition, bound for deliverance, headed for enlightenment—such bhikkhus are there in this Sangha of bhikkhus. ‘In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of the four foundations of mindfulness—such bhikkhus are there in this Sangha of bhikkhus. In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of the four right kinds of striving…of the four bases for spiritual power…of the five faculties…of the five powers…of the seven enlightenment factors…of the Noble Eightfold Path—such bhikkhus are there in this Sangha of bhikkhus. ‘In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of loving-kindness …of compassion…of altruistic joy…of equanimity…of the meditation on foulness…of the perception of impermanence—such bhikkhus are there in this Sangha of bhikkhus. In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of mindfulness of breathing. Mindfulness of Breathing ‘Bhikkhus, when mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. When mindfulness of breathing is developed and cultivated, it fulfils the four foundations of mindfulness. When the four foundations of mindfulness are developed and cultivated, they fulfil the seven enlightenment factors. When the seven enlightenment factors are developed and cultivated, they fulfil true knowledge and deliverance. ‘And how, bhikkhus, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? ‘Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. ‘Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I […]
Mahāsatipaṭṭhānasutta (MN 10)
Alexander Hipple“So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, ‘Mendicants!’ ‘Venerable sir,’ they replied. The Buddha said this: ‘Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. 1. Observing the Body 1.1. Mindfulness of Breathing And how does a mendicant meditate observing an aspect of the body? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of the body. 1.2. The Postures Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That too is how a mendicant meditates by observing an aspect of the body. 1.3. Situational Awareness Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. 1.4. Focusing on the Repulsive Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. 1.5. Focusing on the Elements Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops. And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. 1.6. The Charnel Ground Contemplations Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body internally … That too is how a mendicant meditates by observing an aspect of the body. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This […]
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: 1
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: 3
Views: 46
