We are not necessarily looking for verbal answers to all these questions; rather, we are just trying to find the feeling, accept it completely, and not add anything to it.

“Fear feels like this.”

Many find that fear locates itself primarily in the solar plexus, sitting like a tightened knot in the belly. Just feel it, know it, open the heart to it as much as possible. We’re not trying to pretend or force ourselves to like it, but it is here—right now it’s the way things are.

Let this process run for at least ten minutes, then consciously let it wind down—not suppressing it, but, as when it’s time for guests to leave, make the hints, and let the event wind down naturally. It might take a while, but that’s fine; just let it run out at its own pace. During this time, reestablish the breath as a focal point, and use the exhalation to support the fading of the fear-wave.

Once it has come to an end, focus the attention on the feeling of the breath, moving as before in the empty space of the heart. Let the heart be clearly conscious that the fear cycle has come to cessation: it arose out of emptiness, returned to emptiness. It was florid and impactful in its appearance, but the overarching quality, now having been seen directly, is its transiency.

Now we know …

The effect of this practice is to train the heart, so that when the next wave of fear arises, from whatever quarter, something in us knows. The intuitive wisdom faculty is awakened and recognizes: “I know this scenario—don’t panic—it looks impressive, but it’s just the fear reaction.” It becomes vastly easier to avoid being sucked into the vortex of anxiety.

The feeling is not pleasant, but the heart knows, with absolute certainty: “It’s only a feeling.” And if action needs to be taken, then that action will be motivated by wisdom, kindness, and sensitivity to time and place rather than by neurotic reactivity and habit.
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Amaro Bhikkhu is co-abbot of Abhayagiri Monastery in northern California, in the lineage of Ajahn Chah and the Thai forest tradition. He has been a monk for twenty-three years.

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Dhammapada Verse 204
Pasenadikosala Vatthu

Arogyaparama labha
santutthiparamam dhanam
vissasaparama1 nati
nibbanam paramam sukham.

Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

1. vissasaparama: vissasa + parama: vissasa here means trust, also interpreted as intimacy.

The Story of King Pasenadi of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (204) of this book, with reference to King Pasenadi of Kosala.

One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."

Then the Buddha spoke in verse as follows:
Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
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A Manual of Abhidhamma
By Venerable Narada Mahathera

Abhidhamma, as the term implies, is the Higher Teaching of the Buddha. It expounds the quintessence of His profound doctrine.

The Dhamma, embodied in the Sutta Pitaka, is theconventional teaching, and the Abhidhamma is the ultimate teaching (paramattha desana).

In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analysed. Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.

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Dhammapada Verse 205
Tissatthera Vatthu

Pavivekarasam pitva
rasam upasamassa ca
niddaro hoti nippapo
dhammapitirasam pivam.

Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

The Story of Thera Tissa

The Buddha uttered Verse (205) of this book at Vesali, with reference to Thera Tissa.

When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.

Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."

Then the Buddha spoke in verse as follows:
Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

At the end of the discourse Thera Tissa attained Sotapatti Fruition.
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Pradakshina (known as padakkhinā in Pāli) is the act of circumambulating a sacred object or place, such as a stupa, Bodhi tree, or statue of the Buddha. This practice is a physical expression of devotion and respect, often done as a meditative or mindful activity. It symbolizes reverence, veneration, and a mental focus on the Triple Gem: the Buddha, the Dhamma (his teachings), and the Sangha (the community of practitioners).

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Dhammapada Verses 206, 207 and 208
Sakka Vatthu

Sahu dassanamariyanam
sannivaso sada sukho
adassanena balanam
niccameva sukhi siya.

Balasangatacari hi
dighamaddhana socati
dukkho balehi samvaso
amitteneva sabbada
dhiro ca sukhasamvaso
natinam va samagamo.

Tasma hi
dhiranca pannanca bahussutanca
dhorayhasilam vatavantamariyam
tam tadisam sappurisam sumedham
bhajetha nakkhattapathamva candima.

Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.

Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.

Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.

The Story of Sakka

While residing at the village of Veluva, the Buddha uttered Verses (206), (207) and (208) of this book, with reference to Sakka, king of the devas.

About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.

The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him.

While listening to the Dhamma, he attained Sotapatti Fruition; then he passed away and was reborn as the present Sakka. All these happened to him simply because he listened to the Dhamma expounded by me. Indeed, bhikkhus, it is good to see the Noble Ones (ariyas); it is a pleasure to live with them; to live with fools is, indeed, painful."

Then the Buddha spoke in verse as follows:

Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.


Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.


Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.

End of Chapter Fifteen: Happiness (Sukhavagga)
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Illustrated King Fruitful - King Size Tusker and The Queen Who Hated Him
Chaddanta Jataka
By Venerable Kurunegoda Piyatissa Mahathera

The Jataka stories, over millennia, have been seminal to the development of many civilizations, the cultivation of moral conduct and good behavior, the growth of a rich and varied literature in diverse parts of the world and the inspiration for painting, sculpture and architecture of enduring aesthetic value. The Buddha himself used jataka stories to explain concepts like kamma and rebirth and to emphasize the importance of certain moral values. A Jataka bhanaka (jataka story teller) is mentioned to have been appointed even as early as the time of the Buddha. Such appointments were common in ancient Sri Lanka and among others, king Ilanaga (1st centuryA.D.) is recorded in the Mahavamsa, to have heard Kapi Jataka from abhanaka bhikkhu. It is in continuation of this noble tradition that these stories are now re-told in print to an audience which had been denied access to them by language and other cultural barriers. These stories are ever more relevant in the fragmented societies of today, where especially children, their most formative years, seek helplessly for guidance in steering their lives to success and fulfilment.

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============

See the Universe in a Sunflower

Buddhist teacher Thich Nhat Hanh explores how looking deeply at a sunflower can help us discover the reality of interbeing.


Listen Shariputra, all phenomena bear the mark of emptiness;
their true nature is the nature of no being, no nonbeing…
—The Heart Sutra (Thich Nhat Hanh translation)

I live in Plum Village, in the Dordogne region of southwest France, an area known for its sunflowers. But people who come to Plum Village in April do not see any sunflowers. They hear people saying that there are many sunflowers around, but they cannot see them anywhere. However, if you ask the farmers in the region, they will tell you that they can see the sunflowers very well, because they have already sown the sunflower seeds. They have ploughed the earth, sown the seeds, and spread manure. They know that there only needs to be one more condition for the sunflowers to manifest. That final condition is warmth. As the weather begins to warm up, the sunflower seeds will sprout, and, if the weather continues to be warm in June or July, the sunflowers will bloom.

So the farmers can see things that the visitor cannot yet see. We say that there isn’t a sunflower here because we cannot see all the latent causes and conditions lying in wait. We have the tendency to think that as long as we can’t see the sunflowers, they don’t exist, and that once we can see the sunflowers, they suddenly do exist.

We shouldn’t wait until we see big yellow flowers blooming in the fields to say that the sunflowers are there. They are there, just hidden.

The words “do not exist” are not really correct, but the words “do exist” are not correct either. When something has not yet manifested, we tend to think that it’s in the realm of nonbeing, and when it manifests we say that it’s in the realm of being. But the two categories of being and nonbeing do not correspond to reality. That is why we shouldn’t wait until we see big yellow flowers blooming in the fields to say that the sunflowers are there. They are there, just hidden, and whether or not we see them is only a matter of time and latent conditions.

Our body is also a conditioned thing. It is a manifestation, and there are causes and conditions that need to come together for it to manifest. Like the sunflowers, if one of these elements is not yet there, the body will not yet manifest. The Buddha teaches very clearly that when something manifests it does not come from anywhere, and when it no longer manifests it does not go anywhere. It is not born. It does not die. It does not pass from the realm of being into the realm of nonbeing.

The Ultimate and the Relative

We can speak of two levels of truth: relative (or conventional) truth and ultimate (or absolute) truth.

Ideas of birth and death, being and nonbeing, above and below, coming and going, sameness and difference, defilement and purity, increasing and decreasing, can all be called conventional truths. They are concepts that we use in daily life, and they are useful in the historical dimension, at the level of conventional truth. If we do not have a birth certificate proving our date of birth, how can we get a passport or an identity card?

So birth and death are important. Above and below are important. Left and right are important. Politically you have to know whether you are on the right or on the left. If you are following your GPS, you need to know that left is not right and right is not left.

At the level of conventional truth, these pairs of opposites are everywhere. There is “you” and “me,” there is “father” and “son.” Father and son are not each other; they are distinct from each other. People are different from animals. Animals are different from plants. Plants are different from minerals. At the level of conventional truth there is discrimination and separation. Things are outside of each other. One thing is not another.

This is the realm of the ultimate, where everything is in everything else.