Cathal Costello Costello
Send me sweet love letters of Dhamma… DMs open
Views: 6
Category: Teachers
Established Dhamma teachers quotes
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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
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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.Views: 4
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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!
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“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”Views: 16
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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>
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Text file quotes, not my writing *
dhammadasa
All of humanity's problems stem from man's inability to sit quietly in a room alone." Blaise Pascal "Another student once told me that he can accept that life and death are happening in each moment of our daily life. that life and death inter-are. but he wondered whether it is possible for us to continue after our body disintegrates. He asked, 'How can the brain imagine after it disintegrates, and, therefore, how can we conceive of a continuation?' If you look deeply in the present moment, you can see. Each of my students carries me within himself or herself. Right now in the city of Moscow, someone is breathing and smiling. That is me." Thich Nhat Hahn "If you know the characteristics of what is skillful and unskillful in physical and verbal behavior, you already see where to practice in order to give up what is unskillful and do what is good. When you give up wrong and set yourself right, the mind becomes firm, unswerving, concentrated. This concentration limits wavering and doubt as to body and speech. With the mind collected, when forms or sounds come, you can contemplate and see them clearly. By not letting your mind wander, you will see the nature of all experiences according to the truth. When this knowledge is continuous, wisdom arises. Virtue, concentration, and wisdom, then, can be taken together as one. When they mature, they become synonymous—that is the Noble Path. When greed, hatred, and delusion arise, only this Noble Path is capable of destroying them." Achaan Chah "Many people have misunderstood this point, believing that the Buddha's teachings on non-attachment require that one relinquish one’s attachment to the path of practice as quickly as possible. Actually, to make a show of abandoning the path before it is fully developed is to abort the entire practice. As one teacher has put it, a person climbing up to a roof by means of a ladder can let go of the ladder only when safely on the roof. In terms of the famous raft simile [§§113-114], one abandons the raft only after crossing the flood. If one were to abandon it in mid-flood, to make a show of going spontaneously with the flow of the flood’s many currents, one could drown." Thanissaro Bhikku "Only when we look dispassionately can we begin to see." Thich Nhat Hahn "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 "[Buddhanussati] Recollection of the Buddha This fine report of the Blessed One's reputation has spread far & wide: He is a Blessed One a Worthy One a Rightly Self awakened One consummate in knowledge & conduct one who has gone the good way knower of the cosmos unexcelled trainer of those who can be taught teacher of human & divine beings; awakened; blessed" Source: The Complete Book of Pâli Chanting "Samsara and suchness are not different. They have the same ground. The wave does not have to do anything to become water. It is already water. It has had nirvana in it for a long time. Just like the water, you don’t have to look for nirvana. When you are able to see through the eyes of interbeing and interdependence, you touch the nature of nirvana within yourself." Thich Nhat Hahn "So this is what you think of me: “The Blessed One, sympathetic, seeking our well-being, teaches the Dhamma out of sympathy.” Then you should train yourselves—harmoniously, cordially, and without dispute—in the qualities I have pointed out, having known them directly: the four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path." MN 103 "The Buddha is recorded as saying that anyone who gets rid of tanhā (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
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Thank you Dhammarato and Friends.
Finding True Friendship through the Generosity of Dhammarato and friends has been a repeated experience of joy and a rememberance of what Metta and True Generosity feels like in the Heart.
It is worth waking up in spite of the big mess we see when we do.
The practice here has changed more in the last year than in the previous 9. Not only experiencing for the first time in nearly half a century of life, a practice which can be based in taking an honest look at what’s happening right now, arriving at non-reactivity at the senses, then making a change. Not only has Ardency in personal practice and Devotion has intensified, but the entire experience of Life and Reality is normalized to joy as default. I don’t mean that to sound stuffy and intellectualized. What’s true is that everything has softened and the fictional sense of intractability has vanished, such that even family members and friends are more receptive to listening and working harder to love and contribute. Maybe getting off my own butt in some ways (I used to think weren’t possible for me) has helped, but it is seen to be profound how taking up the attitude of a lion (even on mornings where we feel more like a kitten) helps those around us.
Every time I have come to a member of Dhammarato’s Sangha, with a question about the Dhamma, I am Satisfied and calmed by the words of these skillful practitioners. It is amazing how skillful the facilitation can be, in many cases coming from those who have practiced a relatively short amount of time. If Doubt arises, someone is available to talk briefly, or sometimes for a while, until we return to remembrance and appreciation – of this very breath. The only thing needed to recall the refreshment waiting for us when we live with the 4 Noble Truths and the Buddha’s 8-fold Path as a guide to our Intentions, Speech, and Actions.
I am only just beginning on my Journey to appreciate and contribute to a Sangha and teacher who has made such a difference that leads directly to happiness.
What I was seeking when I joined OSF was a place where I could meet friends who would not only serve as comfort and calmraderie along the way, but also hold me accountable for nonsense in my thinking and speech. This is something I never had from friends outside the Dhamma. It helps.
Thank you.
D.J. Over at Dischord has especially been patient, as it literally took me two years to understand how to log on and know what was going on, and regardless of my foibles and social network naivate, he was always patient and unwavering in representing the nurturing side of Dhammarato’s style/message while retaining a strong practice anchored in Samma Ditti (Right View) and Anapanasati (Mindfulness of breathing).
Buddham Saranam Ghachami (I go to The Buddha for Refuge)
Dhammam Saranam Ghachami (I go to The Dhamma for Refuge)
Sangham Saranam Ghachami (I go to The Sangha for Reguge)
Namo Tassa Bhagavato Arahato Samma Sambudassa! (Honor to him the Beloved Teacher, the Arahant, The fully Enlightened Buddha)
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Teacher Training
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These Kind of Dhamma Dudes Could Illuminate the Mossy Alder Tree Wood
These Kind of Dhamma Dudes Could Illuminate the Mossy Alder Tree Wood
I saw the most fear I had ever seen during my first time in the woods which I had decided to do on my own for two weeks in the wilderness of Olympic National Forest happened when I walked back to camp in the complete blanket of darkness of the forest at night.
And I was not alone that night.
Prior to and at the beginning of this retreat in the woods, I had one fear that visited the mind from time to time, bears. A large vicious animal that might visit me in the dark of the night and see my tent as a meat filled burrito.
Bear spray at every REI in Olympic? Sold out. It did not help that the first night had to be spent at a completely random spot off a main road because the path to my campsite had turned into a dead end.
Everything about every horror movie I had ever seen about making a wrong turn flooded to my gut when I realized we would have to set up camp at an adjacent patch of land surrounded by the woods off the road leading to that dead end.
It is hilarious now to recall the fantasies I had dreamt up about what could be out there in the dark of the woods. What might be behind the sheet of trees that surrounded us as night fell and all visibility was lost. “Us”, being my friend from the Sangha, Erik who had so generously offered to take me all the way from the Seattle, WA airport to my campsite in Olympic.
I Skype called my other friend in the Dhamma, Dhammarato and expressed my concerns. He reminded me once again, that I would be better off actually listening to what was going on in the woods, rather than coming up with fantasies about what might be happening in the woods.
I took this advice and instead of listening followed by talking myself into being afraid of what may or may not be out in the woods, I did what he said our ancestors did when they lived in the wilderness. I just listened.
I went from: “oh no there might be bears out there” *hearing leaves crunching in the woods* – “oh no, is that a bear approaching?!”
To: *listening* *hearing leaves crunching in the woods* *listening some more* hearing more crunching of leaves* *listening some more again* *crunching stops* *deep sigh of relief*
And boy was I glad to have learned to listen instead of becoming afraid because the next day when we found my camp spot, I would truly be all on my own so I had better been able to handle at least the first night with my friend Erik present. Using my senses instead of talking myself into fear was a much welcomed skill.
Erik was truly skilled in all things outdoors and seemingly fearless, which he demonstrated time and time again. He and Dhammarato even assured me that all of the noise I had heard in the woods came from small animals, or things falling, etc. If it were a large animal, we would KNOW for sure that it was a large animal. It could not be mistaken.
The following day I did find my campsite and I did manage to successfully spend the night in the woods all on my own. Waking up feeling victorious to have made it through the night without the same fear I had the night prior. What an absolute success. I sat outside of my tent, relaxing, and all of a sudden I hear some more crunching of leaves. “Listen” I thought, “keep listening” I continued to think. And unlike the night before, the crunching did not stop…the crunching actually got louder, eventually it was clear, just as Erik had pointing out the night before, these thuds were NOT the thuds of a small animal….and from behind the bushes it emerged!….ERIK! This time holding a tarp in one arm and blanket in the other.
I was elated and shouted with great enthusiastic joy both for seeing my friend and being relieved that it was a human that emerged from those bushes. I told him that I knew it was no small animal approaching, but I absolutely was not expecting him to come back. His return was a gift well received! Although I felt victorious for having successfully done one night on my own, I felt a great deal of relief that my friend in the Dhamma would at lease remain nearby.
Erik and I would go on to spend the next two weeks together exploring and investigating our own minds and the woods.Erik had recommended we go for exploring more of the nearby trails and I agreed. All was well as we trekked through the beautiful forest, joyfully discussing the dhamma, thinking about the dhamma, breathing well, and taking brief breaks to sit and ensure the mind was fit for work.
Eventually we started to gain some elevation. This was my first time ever in any kind of forest, I was totally new to this. The path opens up and we look around to find that the path we are on continues as a very narrow, two foot wide cliff. We were basically on the side of a mountain looking at a long drop down into a river. This time, a kind of fear I did not even know I had came over me and rushed to my gut. I managed to make it a little further crouching and hugging the wall. Pleading out of fear that we turn around, this was too much. All of the strength in my legs were gone. Erik, fearless as ever, encouraged me to continue on, and assured me that I could do this.
I did not think it was possible but the path got even more sketchy as we approached a point in the mountain that required you to actually grab a rope and scale yourself up another 10 – 15 yards. At that point I became adamant about turning back. Erik however, pulled himself up and scaled the mountain a bit just to check it out but we eventually turned back around and headed back to camp.
I was introduced to another kind of fear I did not even know I had, but by becoming aware of that fear, that was already half the battle. I called Dhammarato to report the news and he shared with me that the Buddha was reffered to as a “Lion” and a “Bull” (elephant). That actually, one of Dhammarato’s teachers and the most famous of monks in Thailand, Bikkhu Buddhadasa was known to be a lion as well. Tough dudes who weren’t afraid of nothing.
We came up with a game plan for how I would conquer this mountain myself as a lion. That I could begin to practice my balance. That if I were able to practice balancing on trees and downed logs that were elevated off the ground, I could simulate and visualize successfully walking along the cliff edge of the mountain. And as I developed confidence in being able to walk the log forward, I would try it backwards, then I would close my eyes, then I would go backwards and close my eyes, then I would run on the log, then dance along the log, etc. Erik even put together a jungle gym for me that I could play on and that took me to balancing higher up over the ground. Just as Dhammarato pointed out with regard to listening vs being afraid, I had to learn to balance as opposed to being afraid. That when a big gust of wind hits the tight rope walker who is trying to walk between two skyscrapers, the tight rope walker can decide to either be afraid, or to attend to his balance. The decision he makes will determine if he survives or not. Choose balance over fear. Choose being a winner over being a victim.
A few days after waltzing on every log I could find in the woods, we made our way back to the foot of the mountain. Erik and I had gotten into the habit of letting a loud yell whenever we were feeling on top of the world, announcing it to the entire forest. We sat for about 10 minutes, got the mind fit for work and did exactly that. “Woooooooo” I was ready for battle.
I made my way up the mountain, no problem. When we got to the thin cliff area, I just balanced my way along the entire cliff. I came to the rope that I had previously declined to scale, and scaled up the mountain, and pulled my way up without any hesitation. The rest of the hike was a piece of cake and there were no issues making our way back down. What an absolute success. The feeling was that of being on top of the world.However, I would soon discovering another great fear. The incident I mentioned in the beginning that was truly one of the most fearful experinces of my life. Erik and I had made a breif trip to the nearby town to pick up groceries but after having a Sangha call in the car we did not make it back until after dark.
However, this dark was different from any other kind of dark I had ever experienced. Growing up in a city and spending no time at all in the wilderness in my life, I had never experinced opening my eyes and not being able to discern the difference from having them closed.The feeling standing in what I knew to be a large open space that was the parking lot at the beginning of the trail surrounded by forest and truly not being able to see anything at all was incredibly confusing to the senses. Even though the ground was flat, I felt as though it was hard to balance and it brought an uneasy feeling to my stomach. No way I thought, no way I could do a 20 minute hike through the forest without being able to see. I hopped back in the car and said I need a minute.
I knew we had to make this hike back. We had one headlamp that unbenounced to us, was incredibly low on battery. It was interesting how the light actually only illuminated the next step or two.
As you could guess, I called Dhammarato to explain the dillema. He shared stories of having done a similar thing but for probably a longer distance and if I recall correctly, only using candlelight. His advice was that if you don’t know where you are going, just stop and stand. You are not lost if you are not moving anywhere. He also repeated the same advice as before to just use your senses instead of becoming afraid. Listen to what is going on around you. He let us know that our eyes would eventually adjust. That this was just another skill to be developed. This objective sensory way of looking at the situaiton certainly did help reduce some of the fear. It also helped that Erik was there to sing some wholesome songs as we walked
As you could imagine, everything turned out just fine. And just like with the mountain, we had a new toy to play with. Darkness and the fear of the unknown. Erik had the idea, why not start standing outside the tent at night. We did just that and progressed to moving away from the tent to the path at night and just standing there in the dark. Letting the eyes adjust. It was around this time we started to hear Elk begin to pass though our area and we would wait up late to see if we might have an encounter.We progressed to actually walking in the forest and leaving the headlights behind to see how far we could make it along the path without light.
Erik would take it a bit farther and go out even further on his own into the night without light, checking out the areas we thought there might have been Elk.
Another success in befriending what used to be a great fear, turning it into a new curious toy to play with.
The final hurdle I had encountered were horse flies. Although there weren’t too many mosquitos, the incessant buzzing by my ears and crawling on my hands really did not sit well with me when I was trying to meditate by my tent. For a third time I reached out to Dhammarato again. This time we spoke of the doppler effect. A real physical law that the flys were teaching me about everytime they buzzed by my ears. The flys were merely showing me the the truth about reality, in effect they were teaching me the dhamma. Instead of being annoyed that the flies were disrupting my meditation, instead of being agitated by the sensations of them landing and crawling on me, I switched my focus to their sounds and decided to percieve their sounds as merely information about the world we live in. Just another thing. Just more dhamma. No problems here. And boy did it feel good to just relax and not be annoyed and agitated by my new fly friends. Dhammarato frequently references the wisdom of the 12 step program. First and foremost the value of associating with like minded individuals, and secondly the serenity prayer, accepting the things we cannot change. Those flys were something I did not have much choice in changing, and beyond just accepting them, I went for getting comfortable and even enjoying their little song and dance. The thing that I could change was my own attitude.
As I had gotten over a lot of the anxieties and fears of being in the forest, I switched my attention to getting comfortable in the forest. Making it my home and really starting to feel at home. Erik spoke of a time where he ventured a Mexican rainforest. The people in the nearby village spoke of many dangers that could be there, tigers, snakes, poisonous insects etc. But Erik wanted to do his own investigation. And when he did his own investigation. He spoke of becoming so comfortable in the forest, feeling so safe, so secure, that he had no other inclination other than to just lie on the ground because he felt so at home and eventually slept there.
I did not quite end up lying in the forest we were in but I did progressively get more and more comfortable in the woods. I recall that eventually I would come across a tree stump or log and just sit there and relax and the feeling of being really whelmed came over me, whelmed, as in safe and secure, and cozy right in the forest sitting palms resting on the log. For that moment I truly felt at home.
The lessons I had learned in summation was instead of being afraid, listen, instead of being afraid, balance, instead of being annoyed, feel, instead of getting lost, stop. The practice is really always the same, come out of your confirmation bias that the world is a dangerous and scary place and come into reality. Reality is that everything is fine right now, everything is alright. This is a skill to be developed. Keep practicing over and over again coming into this pleasant moment. As we gain the skill of coming out of our crap, and into how wonderful things are, over and over, we begin to spend more and more mind moments feeling the way we want to feel. When you are in control of your feelings you are in control of your life and you can make it a wonderful one.
Views: 42
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Buddhadasa
“Vedanā Is Something Important In Buddhism
Even when ‘vedanā’ is not being spoken of in the context of ‘satipatthāna’ or foundation of mindfulness, generally speaking it is nevertheless an important matter in the Buddhist religion, for, actually it is one of the various matters that form the heart of the religion, because all the mental defilements, cravings, attachment (upādāna) and suffering all come from ‘vedanā’ or feelings. Happy feeling or ‘sukha-vedanā’ leads to one kind of defilement (kilesa) while unhappy feeling (dukkha-vedanā) leads to another kind of mental defilement. Mental defilement is a kind of craving and craving leads to the rise of the tendency to feel or to get attached to things and phenomena, and that in turn leads to suffering. Thus, ‘vedanā’ is a big issue and it is initially the igniting point of craving. It is the second of the Four Noble Truths—the ‘Samudaya’ or the origin of suffering. If you wish to know how craving arises, learn about ‘vedanā’ and you will come to know it well that ‘sukha-vedanā’ brings about one kind of mental defilement (kilesa or craving) while ‘dukha-vedanā’ causes another kind of craving. Do take some interest in this matter.” —Ajahn Buddhadasa Bhikku
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