When you close your eyes, start watching your breath, and random thoughts start popping up.
You will them to stop, but they don't.
At some point you realize... those thoughts aren't you. They can't be, as your intent/will is that they do not arise and they pop up regardless. They're conditioned arisings, and they belong to no one.
The internal monologue in your head isn't you thinking, it's thoughts that are perceived in your body's voice, because you think that they're you, that they represent your self/soul.
Try changing the voice to any other voice, and immediately it's just thought (not self).
Same goes for feelings, for perceptions, for the body, and eventually for all forms of consciousness/awareness itself. It all goes eventually (as being thought of as "self"), seen as belonging to no one and arising/passing due to conditions, causal interactions with the other aggregates internal and external.
There is thinking, no one thinking
There is hearing, no one hearing
There is seeing, no one seeing
In thinking, just thoughts
In hearing, just sounds
In seeing, just forms, shapes and colours.
HT: Punna
Showing posts with label Buddhism. Show all posts
Showing posts with label Buddhism. Show all posts
Thursday, March 24, 2011
Thursday, March 17, 2011
Forest Monks and Dhutanga
Dhutanga (Known in Thai as "tudong") is a group of thirteen austerities, or ascetic practices, most commonly observed by Forest Monastics of the Theravada Tradition of Buddhism.
All Forest Monks will observe at least one of the dhutanga austerities. The dhutanga austerities are meant to deepen the practice of meditation and assist in living the Holy Life. Their aim is to help the practitioner to develop detachment with material things including the body.
The thirteen dhutanga practices
1. paµsukúla (Abandoned Robes) - this is the austerity of using any cloth found on the road as material for making robes.
2. tecívarika (Three Robes) - this is the austerity of only using the three robes of a bhikkhu as garments.
3. pišðapáta (Begged Food) - this is the austerity of eating only what one gains on almsround (pindapata), whether it be a little or a lot or even nothing at all. NB: bhikkhus do not beg per se, since they are not allowed under Monastic rules (Vinaya) to ask/beg for food. He gives an opportunity for laypeople to OFFER food to him for the good of both the Monk, the laity and the sasana. The bhikkhu observing this dhutanga declines invitations to take meals at the houses of Lay people.
4. sapadánacárika (Regular Alms round) - this is the austerity where if a bhikkhu gains tasty food from a particular house on his almsround, then he avoids that house in future
5. ekásanika (One eating) - this is the austerity where the bhikkhu will eat only in one place and not eat a little in one spot and then eat more in another.
6. pattapišðika (Measured food) - this is the austerity of eating only a certain measure of food. The bhikkhu sees fault in indulging his appetite.
7. khalupacchábhattika (no longer accepting any extra food after having started to take the meal) - this is the austerity of no longer accepting any extra food after having started to take the meal
8. áraññika (Dwelling in a peaceful place) - this is the austerity where the bhikkhu does not dwell in a village or noisy temple. This is meant to help with meditation, as it is very hard to meditate in a noisy place.
9. rukkhamúla (Dwelling under a tree) - this is the austerity of not dwelling under a roof.
10. abbhokásika (Dwelling in a dewy place) - this is the austerity of dwelling neither under a roof or a tree, but in the open
11. susánika (Dwelling among the graves) - this is the austerity of living/dwelling in a cemetery. NB cemeteries in Ancient & modern India often have corpses left out in the open or only partially cremated. Also places where ghosts & malevolent spirits were known to inhabit...a frightening place.
12. yathásantatika (Any chanced upon place) - this is the austerity of at the end of a days walking/wandering to sleep wherever the bhikkhu happened to be so long as it was safe.
13. nesajjika (Always sitting and not lying down) - this is the austerity of not sleeping stretched out. Usually the bhikkhu sleeps propped against a wall or even in the meditation posture.
HT: Punna
All Forest Monks will observe at least one of the dhutanga austerities. The dhutanga austerities are meant to deepen the practice of meditation and assist in living the Holy Life. Their aim is to help the practitioner to develop detachment with material things including the body.
1. paµsukúla (Abandoned Robes) - this is the austerity of using any cloth found on the road as material for making robes.
2. tecívarika (Three Robes) - this is the austerity of only using the three robes of a bhikkhu as garments.
3. pišðapáta (Begged Food) - this is the austerity of eating only what one gains on almsround (pindapata), whether it be a little or a lot or even nothing at all. NB: bhikkhus do not beg per se, since they are not allowed under Monastic rules (Vinaya) to ask/beg for food. He gives an opportunity for laypeople to OFFER food to him for the good of both the Monk, the laity and the sasana. The bhikkhu observing this dhutanga declines invitations to take meals at the houses of Lay people.
4. sapadánacárika (Regular Alms round) - this is the austerity where if a bhikkhu gains tasty food from a particular house on his almsround, then he avoids that house in future
5. ekásanika (One eating) - this is the austerity where the bhikkhu will eat only in one place and not eat a little in one spot and then eat more in another.
6. pattapišðika (Measured food) - this is the austerity of eating only a certain measure of food. The bhikkhu sees fault in indulging his appetite.
7. khalupacchábhattika (no longer accepting any extra food after having started to take the meal) - this is the austerity of no longer accepting any extra food after having started to take the meal
8. áraññika (Dwelling in a peaceful place) - this is the austerity where the bhikkhu does not dwell in a village or noisy temple. This is meant to help with meditation, as it is very hard to meditate in a noisy place.
9. rukkhamúla (Dwelling under a tree) - this is the austerity of not dwelling under a roof.
10. abbhokásika (Dwelling in a dewy place) - this is the austerity of dwelling neither under a roof or a tree, but in the open
11. susánika (Dwelling among the graves) - this is the austerity of living/dwelling in a cemetery. NB cemeteries in Ancient & modern India often have corpses left out in the open or only partially cremated. Also places where ghosts & malevolent spirits were known to inhabit...a frightening place.
12. yathásantatika (Any chanced upon place) - this is the austerity of at the end of a days walking/wandering to sleep wherever the bhikkhu happened to be so long as it was safe.
13. nesajjika (Always sitting and not lying down) - this is the austerity of not sleeping stretched out. Usually the bhikkhu sleeps propped against a wall or even in the meditation posture.
HT: Punna
Sunday, September 20, 2009
The Ultimate Truth of Nature
The Buddhist Centre
The Ultimate GOAL
The ultimate goal for students of the Buddha-Dhamma is to escape the cycle of samsara, the endless rebirths, and attain the peace of Nibbana. While those of theistic faiths hope to be 'born again in Heaven,' the Buddhist aims not to be born anymore. This is indeed a huge difference.The idea of extinction is very often misunderstood. Greed, hatred and Ignorance is what is extinguished, ego is what is being extinguished - the sense of separation and isolation of "I" from the rest of existence.
But the idea that people are striving to literally not exist in any possible sense of the word is a fundamental misunderstanding of the Dhamma.
Disatisfaction
Suffering is a fundamental fact of life, a common denominator to the rich and poor. The fact that we constantly seek for movies, music, tasty food or even just conversation and company, are ceaseless acts of escape from a fundamental disatisfaction with what is at present. For all beings, life has suffering and suffering is bad. Thus the aim of all Dhamma classes or sharing is to learn how to live lives that can minimise and ultimately END suffering, to do that we learn to lessen desires and eventually directly see the delusion of self, so that suffering ceases.Suffering is suffering, pain is pain. Physical pain is inevitable while mental suffering is optional. One is unavoidable so long as we are in the world of form, the other is not. We can learn from all experiences including pain (which is one form of suffering), but there is a difference between psychological and physical pain. Some people through a strong faith or believe in God or gods, are able to find relief from their pain and suffering with prayers and devotions, hoping for a future rebirth in a pain-free heaven. In this, religions truly act as the opiate for the suffering masses.
From the Buddha Dhamma we know that neither God nor gods can save anyone for while they are powerful and have very long lives, they are still Unenlightened and within the realms of samsara,hence deities like humans have emotions of jealousy, anger and even threaten "Vengeance is mine"; the Dhamma is not about the imagery of creation or judgement but the Ultimate Truth of Nature. Within samsara all our actions should be in accord with virtues such as unconditional love, compassion, sympathetic joy and equanimity. How good or virtuous humans are is NOT based on any religious label but 'By their fruits shall you know them.' It is our Thoughts, speech and actions which makes us what we are.
Ceaseless Change, hence HOPE
All form is impermanent – things change. The greatest "sinner" of today eg the mass murderer Anggulimala can be the great saint of tomorrow. No surprise, then, that the idea of sin or sinner is not a part of the Buddhist vocabulary. If we are permanent entities then there will be NO HOPE but it is because we are ceaselessly changing that we can evolve to be better beings.
The three poisons (greed, hatred, and ignorance), which are the root cause of suffering, are born of delusion or our stupidity regarding Ultimate Reality. It is the wisdom of the Truth that finally liberates.
A Peaceful & Calm Way of Life
A Peaceful & Calm Way of Life
The Buddha is not a saviour who ferries one from earth to heaven BUT a TEACHER who teaches us to free ourselves from Ignorance and be Enlightened. The distinction is that one must walk his own path, not that one does so selfishly. It is a way of life, NOT of"Do this ritual, kneel, say this prayer, sing this hymn, take this sacrament, memorise this Creed".
And there is no evangelism; whether one wishes to take the SHORT CUT to Enlightenment or the LONG CUT of the ups and downs of existence in Heaven, Hell and earth is entirely an individual choice. Most Buddhists would not be comfortable debating the contentions of other faith traditions, the emphasis is upon the simple sharing of the teachings of the Buddha should one wishes to hear it.
However some people take this open and mild mannered approach as one of weakness.
If we are to "evangelise", then it should be by the example of a virtuous life, not by words. Even if we accept "evangelism" as being a synonym for “converting people to a religion”, there is no conversion per se in Buddhism.
And there is no evangelism; whether one wishes to take the SHORT CUT to Enlightenment or the LONG CUT of the ups and downs of existence in Heaven, Hell and earth is entirely an individual choice. Most Buddhists would not be comfortable debating the contentions of other faith traditions, the emphasis is upon the simple sharing of the teachings of the Buddha should one wishes to hear it.However some people take this open and mild mannered approach as one of weakness.
If we are to "evangelise", then it should be by the example of a virtuous life, not by words. Even if we accept "evangelism" as being a synonym for “converting people to a religion”, there is no conversion per se in Buddhism.
If a person wishes, he or she can the vows of refuge, but this is not like the notion of baptism. Nor is it even necessary to take such vows in order to practice the Dhamma. Nor does anyone have to renounce being of any other religion.
No one has anything sprung on them. There is no pressure to join a cell group or to conform to rituals, if they just want to learn to meditate or chant, that is fine. If they want to learn about the Buddha's discourses, that is fine too. Ehipassiko.. come and hear what the Dhamma is and then decide for yourselves if you agree and want to learn more. No one is ever condemned as a sinner or threatened with eternal damnation if they don’t accept what is being taught.
No one has anything sprung on them. There is no pressure to join a cell group or to conform to rituals, if they just want to learn to meditate or chant, that is fine. If they want to learn about the Buddha's discourses, that is fine too. Ehipassiko.. come and hear what the Dhamma is and then decide for yourselves if you agree and want to learn more. No one is ever condemned as a sinner or threatened with eternal damnation if they don’t accept what is being taught.
It is never about "numbers", it isn’t about luring people into the temples but about genuine sincerity in loving thy neighbor, and valuing the worth of each person whether or not they believe. I was so proud and happy last Vesak day when a centre that I am affiliated to gave bursaries to 10 needy students, NONE of whom were from Buddhist families- they were simply people in need.
So many gods, so many creeds,
So many gods, so many creeds,
So many beliefs that wind and twist,
While just the art of being kind,
Is basically what this sad world needs.
My religion is very simple,
It's simply kindness!
Our actions "speak" so loud that you cannot not hear what we say!
HT: Punna
HT: Punna
Thursday, July 2, 2009
From Spirituality & Practice E-Newsletter, July 2009
A Zen story relates how a young man left home to study with a famous Zen teacher. On his journey he met a man who asked the youth where he was headed. The young man repeated his intention. The other man advised, "Instead of looking for a mere teacher, you'd be better off looking for the Buddha." "Do you know where I can find him?" the young man asked. "When you return home," he was told, "a person wearing a blanket and with shoes on the wrong feet will come to greet you. That person is the Buddha." The youth arrived home late at night. In her haste to greet her son, his mother threw on a blanket and accidentally put her shoes on the wrong feet. The son took one look at her and was suddenly enlightened. Our love ties may provide us with our richest lode — maybe the mother lode — of enlightenment.
— from Zen and the Art of Everything by Hal French
A Zen story relates how a young man left home to study with a famous Zen teacher. On his journey he met a man who asked the youth where he was headed. The young man repeated his intention. The other man advised, "Instead of looking for a mere teacher, you'd be better off looking for the Buddha." "Do you know where I can find him?" the young man asked. "When you return home," he was told, "a person wearing a blanket and with shoes on the wrong feet will come to greet you. That person is the Buddha." The youth arrived home late at night. In her haste to greet her son, his mother threw on a blanket and accidentally put her shoes on the wrong feet. The son took one look at her and was suddenly enlightened. Our love ties may provide us with our richest lode — maybe the mother lode — of enlightenment.
— from Zen and the Art of Everything by Hal French
Saturday, May 9, 2009
What is Vesak to me
This is my friend, Punna's meditation on Vesak
Vesak Day serves to remind ourselves of the Birth, Enlightenment and Passing away of the Lord Buddha.
In 1950, the World Fellowship of Buddhists declared Vesak Day to fall on the first full moon day of May. Please realise that the exact date is immaterial but what we do on that day is! It is an uposatha or precept day, a day when we make effort to be generous, to keep at least the five precepts, or learning the Dhamma, or meditating.
In this, we will be doing what the Buddha said is the best way to honour Him, by practising His Teachings; not just by flowers, joss-sticks or candles. The true spirit of Vesak lies in Living the Dhamma through metta karuna, dana, precepts and meditation.
On this day we recall the Buddha's birthday. He was born a human being, but he had trained for many lifetimes for enlightenment, and is now ready for the final 100metres of a long marathon. He is human like any of us, flesh and blood with physical and mental pain. This is extremely important for it shows that we too can train to be enlightened, to evolve to become beings with perfect minds.
We celebrate the Buddha's Enlightenment, the awakening to reality, mental perfection and purity that brings the enlightened beyond all realms of existence so that He is liberated from all suffering, physical or mental, human or divine.
We also recall the Buddha's passing away on this day. His final message from His deathbed is "Strive on with Diligence". The Buddha had taught us to be "an island unto yourself". With the Buddha's passing away, our teacher now is the Dhamma-Vinaya, our standard and way of life being codified in it. It is not a human teacher to whom we entrust decisions, or who passes judgement on right and wrong, or who is an infallible leader. No human can do that now hence it is in the Dhamma-Vinaya that we rely on. The Dhamma is our island, our light, our guide. We have the potential to be truly happy, and to be liberated from suffering. The answer to our problems lies within our minds. This is what Vesak means.......
.
Vesak Day serves to remind ourselves of the Birth, Enlightenment and Passing away of the Lord Buddha.
In 1950, the World Fellowship of Buddhists declared Vesak Day to fall on the first full moon day of May. Please realise that the exact date is immaterial but what we do on that day is! It is an uposatha or precept day, a day when we make effort to be generous, to keep at least the five precepts, or learning the Dhamma, or meditating.
In this, we will be doing what the Buddha said is the best way to honour Him, by practising His Teachings; not just by flowers, joss-sticks or candles. The true spirit of Vesak lies in Living the Dhamma through metta karuna, dana, precepts and meditation.
On this day we recall the Buddha's birthday. He was born a human being, but he had trained for many lifetimes for enlightenment, and is now ready for the final 100metres of a long marathon. He is human like any of us, flesh and blood with physical and mental pain. This is extremely important for it shows that we too can train to be enlightened, to evolve to become beings with perfect minds.
We celebrate the Buddha's Enlightenment, the awakening to reality, mental perfection and purity that brings the enlightened beyond all realms of existence so that He is liberated from all suffering, physical or mental, human or divine.
We also recall the Buddha's passing away on this day. His final message from His deathbed is "Strive on with Diligence". The Buddha had taught us to be "an island unto yourself". With the Buddha's passing away, our teacher now is the Dhamma-Vinaya, our standard and way of life being codified in it. It is not a human teacher to whom we entrust decisions, or who passes judgement on right and wrong, or who is an infallible leader. No human can do that now hence it is in the Dhamma-Vinaya that we rely on. The Dhamma is our island, our light, our guide. We have the potential to be truly happy, and to be liberated from suffering. The answer to our problems lies within our minds. This is what Vesak means.......
.
Friday, May 8, 2009
Saturday, April 25, 2009
Wednesday, April 1, 2009
The Buddhist Hippocratic Oath
"One who cares for the sick is fit to do so if he has 5 qualities.
What 5?
He can prepare medicine,he knows what is healing and administers it BUT never administer what is harmful,he cares for the patient out of love NOT out of desire for gain, he is unmoved by excrement, urine, vomit and spittle, and from time to time he can instruct, uplift, gladden and encourage the patient with talk on the Truth."
The Buddha in Anguttara Nikaya
HT: Punna
What 5?
He can prepare medicine,he knows what is healing and administers it BUT never administer what is harmful,he cares for the patient out of love NOT out of desire for gain, he is unmoved by excrement, urine, vomit and spittle, and from time to time he can instruct, uplift, gladden and encourage the patient with talk on the Truth."
The Buddha in Anguttara Nikaya
HT: Punna
The Buddhist Hippocratic Oath
"One who cares for the sick is fit to do so if he has 5 qualities.
What 5?
He can prepare medicine,he knows what is healing and administers it BUT never administer what is harmful,he cares for the patient out of love NOT out of desire for gain, he is unmoved by excrement, urine, vomit and spittle, and from time to time he can instruct, uplift, gladden and encourage the patient with talk on the Truth."
The Buddha in Anguttara Nikaya
HT: Punna
What 5?
He can prepare medicine,he knows what is healing and administers it BUT never administer what is harmful,he cares for the patient out of love NOT out of desire for gain, he is unmoved by excrement, urine, vomit and spittle, and from time to time he can instruct, uplift, gladden and encourage the patient with talk on the Truth."
The Buddha in Anguttara Nikaya
HT: Punna
Tuesday, March 17, 2009
Three Laughing Men by the Tiger Stream
Song painting in the Litang style illustrating the theme "confucianism, taoism and buddhism are one". Depicts taoist Lu Xiujing (left), official Tao Hongjing (right) and buddhist monk Huiyuan (center, founder of Pure Land) by the Tiger stream. The stream borders a zone infested by tigers that they just crossed without fear, engrossed as they were in their discussion. Realising what they just did, they laugh together, hence the name of the picture,Three laughing men by the Tiger stream.
Source: from www.npm.gov.tw
Three Laughing Men by the Tiger Stream
Song painting in the Litang style illustrating the theme "confucianism, taoism and buddhism are one". Depicts taoist Lu Xiujing (left), official Tao Hongjing (right) and buddhist monk Huiyuan (center, founder of Pure Land) by the Tiger stream. The stream borders a zone infested by tigers that they just crossed without fear, engrossed as they were in their discussion. Realising what they just did, they laugh together, hence the name of the picture,Three laughing men by the Tiger stream.
Source: from www.npm.gov.tw
Saturday, February 21, 2009
Sunday, December 21, 2008
3D Dialogue: Falun Gong Part 1
Jesse Hirsh host of 3D Dialogue interviews Joel Chipkar of the Falun Dafa Association of Canada about the spiritual movement that originated in China called Falun Dafa or Falun Gong
3D Dialogue: Falun Gong Part 1
Jesse Hirsh host of 3D Dialogue interviews Joel Chipkar of the Falun Dafa Association of Canada about the spiritual movement that originated in China called Falun Dafa or Falun Gong
Thursday, December 11, 2008
3D Dialogue: Zen and Western Society
Jesse Hirsh host of 3D Dialogue interviews Sensei Taigen Henderson from the Toronto Zen Centre regarding Zen Buddhism and how to integrate eastern spirituality with life in western society.
3D Dialogue: Zen and Western Society
Jesse Hirsh host of 3D Dialogue interviews Sensei Taigen Henderson from the Toronto Zen Centre regarding Zen Buddhism and how to integrate eastern spirituality with life in western society.
Sunday, July 13, 2008
Buddhism in a Global Age of Technology
Burke Lecture by Lewis Lancaster at University of California Berkeley
A distinguished scholar of Buddhism, Lewis Lancaster founded the Electronic Cultural Atlas Initiative to use the latest computer technology to map the spread of various strands of Buddhism from the distant past to the present. Series: "Burke Lectureship on Religion & Society" [6/2008]
A distinguished scholar of Buddhism, Lewis Lancaster founded the Electronic Cultural Atlas Initiative to use the latest computer technology to map the spread of various strands of Buddhism from the distant past to the present. Series: "Burke Lectureship on Religion & Society" [6/2008]
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