Chapter 3

Citta Vagga
Mind

6. Anavatthitacittassa
saddhammam avijanato
Pariplavapasadassa
pañña na paripurati. 38.
7. Anavassutacittassa
ananvahatacetaso
Puññapapapahinassa
natthi jagarato bhayam. 39.

TO THE VIGILANT THERE IS NO FEAR

6. He whose mind is not steadfast, he who knows not the true doctrine, he whose confidence wavers - the wisdom 6 of such a one will never be perfect. 38.

7. He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil 7 - for such a vigilant 8 one there is no fear. 39.

Story

A farmer entered the Order thinking to lead an easy life. Six times he discarded the robe and each time he re-entered the Order. Once seeing his pregnant wife in disarray, he was disgusted of worldly life. On the way to the monastery he meditated and became a Stream - Winner (Sotapanna) and entreated the unwilling monks to reordain him. He received his ordination and, before long attained Arahantship. When the monks mentioned to the Buddha that he claimed Arahantship the Buddha explained his state of mind before and after his realization of Nibbana.

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Moggallāna Bhante:

Tell me Deva, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

Deva:

One day, Arahant Sāriputta Bhante was passing by the mango grove. He appeared to be very tired, although his mind was never tired. I saw Sāriputta Bhante approaching the grove. I said, “If I could bathe Bhante, it would lead to my happiness.”

Sāriputta Bhante set aside his outer robes and bowl and sat down in the shade at the foot of a tree wearing his lower robe. I was so delighted. I bathed the Bhante with clean water. The merit I collected was not small. My whole body was filled with joy.

That is the only meritorious action I did in the human world. When I passed away, I was reborn in this Nandana Park. I enjoy living in this park, surrounded by various birds and singing and dancing goddesses.

Partial excerpt from Vv 7.5 Amba Sutta: Mango Mansion

“Having ventured out from my day’s abiding
at Vulture’s Peak Mountain,
I saw an elephant going in and out
the river by the shore.

A man took a pole with a hook,
and said to him: ‘give me your foot.’
The elephant held out his foot,
and the man mounted him.

Once I saw the untamed tamed,
brought under human control,
from there I sought one-pointedness of mind—
This is why I went to the forest."

Thig 3.4 Dantikātherīgāthā: Verses of the Elder Dantikā

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Teachings of Phra Ajaan Khamdee Pabhaso

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Free Buddha Dharma ebook

Making the Dhamma Your Own
Teachings of Phra Ajaan Khamdee Pabhaso

Ajaan Khamdee was born into a farming family in Khon Kaen province in northeastern Thailand. At the age of 22 he ordained at the local temple in line with Thai custom, but was dissatisfied with the type of practice customary at village temples. As a result, in 1928 he reordained in the Dhammayut sect, and in the following year became a student of Ajaan Singh Khantiyāgamo, a senior disciple of Ajaan Mun. Taking up the life of a wandering monk, he sought out quiet places in various parts of northeastern Thailand until coming to Tham Phaa Puu (Grandfather Cliff Cave) in Loei province, near the Laotian border, in 1955. Finding it an ideal place to practice, he stayed there for most of the remainder of his life, moving down to the foot of the hill below the cave when he became too old to negotiate the climb.

Well-known as a teacher of strong character and gentle temperament, he attracted a large following of students, both lay and ordained. By the time of his death, a sizable monastery had grown up around him at the foot of Grandfather Cliffs.

Free download available:

https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanKhamdii.pdf
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Buddho
By Phra Ajaan Thate Desaransi

A simple and practical guide to the use of the meditation phrase, buddho, which is used to settle the mind to the point at which discernment can begin to arise.

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===

Free Buddha Dharma ebook

Buddho
By Phra Ajaan Thate Desaransi

A simple and practical guide to the use of the meditation phrase, buddho, which is used to settle the mind to the point at which discernment can begin to arise.

Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanThate_Buddho.pdf
===

8. Kumbhupamam kayamimam viditva
nagarupamam cittamidam ñhapetva
Yodhetha maram paññayudhena
jitañ ca rakkhe anivesano siya. 40.

FORTIFY YOUR MIND AND BE NON-ATTACHED

8. Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Mara 9 with the weapon of wisdom. He should guard his conquest 10 and be without attachment. 11 40.

Story

Many monks who were meditating in a forest were troubled by the tree-deities. When they sought the advice of the Buddha they were advised to extend their loving-kindness towards them all. They did so with the result that those very deities later proved very helpful to them. Comparing the body to a vessel, the monks developed insight. The Buddha read their thoughts and projecting Himself before them confirmed what they thought.
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Just as water that rains on high flows down to the plains, so too what is given here aids the departed ghosts.

Just as the rivers full swell the ocean seas so too what is given here aids the departed ghosts.

Thinking: “They gave to me, they did for me, they were my family, friend, companion”, give offerings to departed kin, remembering past deeds.

For neither tears nor grief or other lamentations are of any use to the departed, so long as their relatives stay like this.

This offering that has been given, well placed in the Saṅgha, is for their lasting welfare, and aids them right away.

The relative’s duty has now been shown: how high honor to departed is performed, how the mendicants can be kept strong, and how no little merit is produced by you.

Partial excepts from the Khuddakapāṭha 7 : Tirokutta sutta

Photo: Offerings to the divine, Ulun Danu Tamblingan water temple, Lake Tamblingan, North Bali, Indonesia.

Brahma Palace, Ling Shan scenic area, the most expensive Buddhist compound in modern history. The large complex has world tallest standing bronze Amitabha Buddha statue, world largest Buddha's hand square, Indian style gigantic Brahma Palace, Tibetan style Five Mudras Mandala Palace, Nine Dragons Buddha bathing fountain, Maitreya Buddha with 100 children, Xiangfu Buddhist temple, Thai style Flying Dragon stupas, Buddha's footprints altar and two artificial lakes.

Sunrise at Borobudur temple, Java island, Indonesia, the world's largest lava stone stupa.

Triumph of the Heart

Joseph Goldstein teaches that we can improve the way we relate to others—strangers and friends alike.
By Joseph Goldstein

Part 1 of 2

Love, compassion, and peace—these words are at the heart of spiritual endeavors. Although we intuitively resonate with their meaning and value, for most of us, the challenge is how to embody what we know: how to transform these words into a vibrant life practice. In these times of conflict and uncertainty, this is not an abstract exercise. Peace in the world begins with us, and there are different ways we can manifest these values as wise and skillful action in the world. These teachings are based on the Buddhist traditions of the East, but their defining characteristic is not Eastern or Western, but an allegiance to pragmatism and the very simple question: What works? What works to free the mind from suffering? What works to engender the heart of compassion? What works to awaken us from ignorance?

This pragmatism also illuminates an age-old question that continues to plague religious and other traditions: How can we hold strong differences of view in a larger context of unity, beyond discord and hostility? The answer is of vital importance, especially now, as we see the grand sweep of religious traditions often in violent conflict with one another.

MAY ALL BEINGS BE HAPPY

The Sanskrit word maitri and the Pali word metta both mean “lovingkindness” or “loving care,” and refer to an attitude of friendliness, goodwill, and generosity of heart. When we are filled with lovingkindness, we have a very simple wish: May all beings be happy. This kind of love has many qualities that distinguish it from our more usual experiences of love mixed with desire or attachment. Born of great generosity, metta is a caring and kindness that does not seek self-benefit. It does not look for anything in return: “I will love you if you love me,” or “I will love you if you behave a certain way.” Because lovingkindness is never associated with anything harmful, it always arises from a purity of heart.

One of the unique aspects of metta is that it does not make distinctions among beings. When we feel love mixed with desire, this feeling is always for a limited number of people. We may love and desire one person, or maybe two or three at a time, or maybe several in series. But does anyone in this world desire all beings?


Lovingkindness, on the other hand, is extraordinary precisely because it can embrace all; no one falls outside of its domain. That is why, when we encounter people who have developed this capacity to a great extent—the Dalai Lama, for example—we sense their tremendous kindness toward everyone. Lovingkindness is a feeling that blesses others and oneself with the simple wish, “Be happy.” The Japanese poet Issa [1763–1828] expresses this openhearted feeling so well: “In the cherry blossom’s shade, there’s no such thing as a stranger.”

Although we may not always live in a steady state of loving feeling, through practice we can learn to touch it many times a day.


THE PRACTICE OF LOVINGKINDNESS FOR ONESELF

One way to develop metta within us is through the following meditation practice, which we start by extending loving feelings toward ourselves.

It’s very simple: At first, sit in some comfortable position, and keeping an image or felt sense of yourself in mind, slowly repeat phrases of lovingkindness for yourself: May I be happy, may I be peaceful, may I be free of suffering. Say these or like phrases over and over again. We do this not as an affirmation, but as an expression of a caring intention. As you repeat the words, focus the mind on this intention of kindness; it slowly grows into a powerful force in our lives.

Although the practice is straightforward, it can be extremely difficult. As you turn your attention inward and send loving wishes toward yourself, you may see a considerable amount of self-judgment or feelings of unworthiness. At these times, proceed gently, as if you were holding a young child.

A line from an old Japanese samurai poem expresses well this part of the practice: “I make my mind my friend.”


THE PRACTICE OF LOVINGKINDNESS FOR A BENEFACTOR

After strengthening feelings of lovingkindness for ourselves, we send these very same wishes to a benefactor, someone who has aided us in some way in our lives. This may be a parent, a teacher, or even someone we don’t know personally, but whose life has nonetheless had a positive influence on our own. One person who was having difficulty connecting with lovingkindness said that she opened to the feeling of metta most easily when she thought of her dog—a being who always gave her unquestioning love. Benefactors can take many forms.

In this part of the practice, hold the image or sense of that being in your mind, as if you were talking directly to them, and then direct your intention of metta toward him or her: Be happy, be peaceful, be free of suffering. This stage is often easier than directing metta toward ourselves because we usually already have warm and caring feelings for those who have helped us.


THE PRACTICE OF LOVINGKINDNESS FOR ALL

We then move on to other categories of people. We send loving wishes to those very close to us; then to those who are neutral, about whom we have no strong feelings one way or another; and then to “enemies” or difficult people. Finally, we send lovingkindness to all beings everywhere, repeating, May you be happy, may you be peaceful, may you be free of suffering.

It’s important to move through this progression at your own speed. Some categories may be easier than others. Whenever you feel that you’re able to generate genuine feelings of lovingcare for one, move on to the next.

This can be practiced intensively in the solitude of a meditation retreat, in our daily practice at home, or even as we’re walking down the street or driving to work. In all cases, it begins to change how we relate to others in the world.

As an experiment, the next time you are doing an errand, stuck in traffic, or standing in line at the supermarket, instead of being preoccupied with where you’re going or what needs to be done, take a moment to simply send loving wishes to all those around you. Often, there is an immediate and very remarkable shift as we feel more connected and more present.

When I first began the practice of metta, I had an experience that revealed a lot about my mind and the way I was relating to others. I was developing lovingkindness toward a neutral person—although I wasn’t really sure what a “neutral person” meant. My teacher, Anagarika Munindra [1914–2003], simply said to pick someone nearby for whom I didn’t have much feeling, one way or another.

I was in India, and there was an old gardener at the little monastery where I was staying. I saw him every day, but I had never really given him any thought. He was just somebody I noticed in passing. It was quite startling to realize how many such people there were around me, beings for whom I had completely neutral feelings. That in itself was an illuminating discovery.

So every day for weeks, I began visualizing this old gardener in my meditation, repeating phrases like “May you be happy, may you be peaceful, may you be free from suffering.” After a while, I began to feel great warmth and caring for him, and every time we passed my heart just opened. This was a great turning point in my practice. I understood that how I feel about someone is up to me, and that my feelings do not ultimately depend on the person, his or her behavior, or the situation. The gardener remained the same. But because of a turn in my own understanding and practice, my heart began to fill with genuine feelings of kindness and care.
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9. Aciram vat'ayam kayo
pathavim adhisessati
Chuddho apetaviññano
nirattham'va kalingaram. 41.

9. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log. 12 41.

Story

The Buddha ministered to a sick monk, deserted by his co-celibates. He himself washed his stinking body with warm water. Then He sat on his bed and preached to him on the fleeting nature of the body.
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The Navel of the Earth, The History and Significance of Bodh Gaya

By Bhante Shravasti Dhammika

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