Free Buddha Dharma ebook
Dhammapada: With Translation, Explanatory Texts And Notes
Translated by Ven. Narada Maha Thera
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN014.pdf
Dhammapada: With Translation, Explanatory Texts And Notes
Translated by Ven. Narada Maha Thera
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN014.pdf
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When you’ve laid down arms toward all creatures, not harming even a single one, don’t wish for a child, let alone a companion: live alone like a horned rhino.
When feelings for friends and loved ones are tied up in selfish love, you miss out on the goal. Seeing this peril in intimacy, live alone like a horned rhino.
As a spreading bamboo gets entangled, so does concern for partners and children. Like a bamboo shoot unobstructed, live alone like a horned rhino.
At ease in any quarter, unresisting, content with whatever comes your way; prevailing over adversities, dauntless, live alone like a horned rhino.
Having shed the marks of the home life, like the fallen leaves of the Shady Orchid Tree; having cut the bonds of the home life, a hero would live alone like a horned rhino.
Clearly we praise the blessing of a friend, it’s good to be with friends your equal or better. but failing to find them, eating blamelessly, live alone like a horned rhino.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
===
When feelings for friends and loved ones are tied up in selfish love, you miss out on the goal. Seeing this peril in intimacy, live alone like a horned rhino.
As a spreading bamboo gets entangled, so does concern for partners and children. Like a bamboo shoot unobstructed, live alone like a horned rhino.
At ease in any quarter, unresisting, content with whatever comes your way; prevailing over adversities, dauntless, live alone like a horned rhino.
Having shed the marks of the home life, like the fallen leaves of the Shady Orchid Tree; having cut the bonds of the home life, a hero would live alone like a horned rhino.
Clearly we praise the blessing of a friend, it’s good to be with friends your equal or better. but failing to find them, eating blamelessly, live alone like a horned rhino.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
===
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What’s in a Word? Anattā
By Andrew Olendzki
In Sanskrit the word ātman is used by Hindus for the soul, that most essential part of the self that is deeply embedded in the body but is immaterial and indestructible and reincarnates when one dies. Buddhists reject this idea as a comforting but mistaken viewpoint that does not stand up to deep empirical investigation and posit instead a foundational concept of anātman (“not-ātman” or “non-ātman”), which in Pali is spelled anattā.
The Buddhist critique of ātman is subtle and goes beyond simply denying that a self exists. At the heart of the matter is how to regard the very word “exists.” According to Buddhism, phenomenological events do occur, but ontological entities do not underlie them. The functions associated with a self, such as thoughts and emotions, “exist” in the sense that they happen, but it is a projection of our language and imagination to say further that a solid entity, a spiritual essence, an unchanging substance or a transcendent energy therefore “exists” as something beyond these occurrences.
The processes known as the five aggregates really do take place: Bodies unfold as transient material configurations in a changing material environment; feelings of pleasure and pain arise and pass away according to circumstances; the mind perceptually interprets the information flowing in upon the senses to create stories; emotional responses take place every moment and result in volitional actions; and awareness of all this unfolds in a stream of conscious moments, one following another. The Buddhist insight is simply that there is nothing that remains constant amid all this change. No agent is in control of what happens, and there is no one to whom it all belongs. Even rebirth is a flowing on of the stream from one life to another: the one who is born is not the same as the one who dies.
Early Buddhists emphasized that there is no person within the five aggregate functions outlined above, and therefore the interdependent psychological factors co-arising to construct lived experience are best described by the word “non-self” or “not-self.” Later Buddhists extended this thought to declare that there are no substantial realities underlying the interdependent metaphysical phenomena making up the entire cosmos—it is all best described as empty of self.
The concept need not be as mysterious as it is often taken to be. Just see the difference in your own experience, next time it rains on your picnic or someone cuts you off in traffic, if you don’t take it personally. This is just what is happening; no self, no problem.
Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies. He teaches two Tricycle Online Courses: Going Forth and Living in Harmony, and he created the daily email course Dhamma Wheel.
By Andrew Olendzki
In Sanskrit the word ātman is used by Hindus for the soul, that most essential part of the self that is deeply embedded in the body but is immaterial and indestructible and reincarnates when one dies. Buddhists reject this idea as a comforting but mistaken viewpoint that does not stand up to deep empirical investigation and posit instead a foundational concept of anātman (“not-ātman” or “non-ātman”), which in Pali is spelled anattā.
The Buddhist critique of ātman is subtle and goes beyond simply denying that a self exists. At the heart of the matter is how to regard the very word “exists.” According to Buddhism, phenomenological events do occur, but ontological entities do not underlie them. The functions associated with a self, such as thoughts and emotions, “exist” in the sense that they happen, but it is a projection of our language and imagination to say further that a solid entity, a spiritual essence, an unchanging substance or a transcendent energy therefore “exists” as something beyond these occurrences.
The processes known as the five aggregates really do take place: Bodies unfold as transient material configurations in a changing material environment; feelings of pleasure and pain arise and pass away according to circumstances; the mind perceptually interprets the information flowing in upon the senses to create stories; emotional responses take place every moment and result in volitional actions; and awareness of all this unfolds in a stream of conscious moments, one following another. The Buddhist insight is simply that there is nothing that remains constant amid all this change. No agent is in control of what happens, and there is no one to whom it all belongs. Even rebirth is a flowing on of the stream from one life to another: the one who is born is not the same as the one who dies.
Early Buddhists emphasized that there is no person within the five aggregate functions outlined above, and therefore the interdependent psychological factors co-arising to construct lived experience are best described by the word “non-self” or “not-self.” Later Buddhists extended this thought to declare that there are no substantial realities underlying the interdependent metaphysical phenomena making up the entire cosmos—it is all best described as empty of self.
The concept need not be as mysterious as it is often taken to be. Just see the difference in your own experience, next time it rains on your picnic or someone cuts you off in traffic, if you don’t take it personally. This is just what is happening; no self, no problem.
Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies. He teaches two Tricycle Online Courses: Going Forth and Living in Harmony, and he created the daily email course Dhamma Wheel.
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The Dhammapada: Verses and Stories
Translated by Daw Mya Tin, M.A.
Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986
Dhammapada Verse 30
Magha Vatthu
Appamadena1 maghava
devanam setthatam gato
appamadam pasamanti
pamado garahito sada.
Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
1. appamadena: through mindfulness; i.e., mindfulness in doing meritorious deeds. In the above story, Magha, the young man from Macala village, by cleaning and clearing land and making roads was reborn as Indra or Sakka, king of the devas. (The devas are celestial beings.)
The Story of Magha
While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse (30) of this book, with reference to Sakka, king of the devas.
On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, "Mahali, I do know Sakka; I also know what has made him a Sakka." He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life, (1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.
It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.
Then the Buddha spoke in verse as follows:
Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
At the end of the discourse Mahali attained Sotapatti Fruition.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
Translated by Daw Mya Tin, M.A.
Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986
Dhammapada Verse 30
Magha Vatthu
Appamadena1 maghava
devanam setthatam gato
appamadam pasamanti
pamado garahito sada.
Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
1. appamadena: through mindfulness; i.e., mindfulness in doing meritorious deeds. In the above story, Magha, the young man from Macala village, by cleaning and clearing land and making roads was reborn as Indra or Sakka, king of the devas. (The devas are celestial beings.)
The Story of Magha
While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse (30) of this book, with reference to Sakka, king of the devas.
On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, "Mahali, I do know Sakka; I also know what has made him a Sakka." He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life, (1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.
It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.
Then the Buddha spoke in verse as follows:
Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
At the end of the discourse Mahali attained Sotapatti Fruition.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
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Daily teachings from Buddha Dharma
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Nalagirim gajavaram atimattabhutam Davaggicakkam-asaniva, sudarunam tam Mettambusekavidhina jitava munindo Tam tejasa bhavatu te jayamangalani.
Nalagiri the great elephant fully drunk,
Like a circle of jungle-fire, that one, terrible like a thunderbolt,
Through means of sprinkling the water of loving kindness, the Lord of Sages won.
Through that power may there be victorious auspices to you.
Jaya Mangala Gatha
Nalagiri the great elephant fully drunk,
Like a circle of jungle-fire, that one, terrible like a thunderbolt,
Through means of sprinkling the water of loving kindness, the Lord of Sages won.
Through that power may there be victorious auspices to you.
Jaya Mangala Gatha
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Dhammapada Verse 31
Annatarabhikkhu Vatthu
Appamadarato bhikkhu1
pamade bhayadassi2 va
samyojanam anum thulam
daham aggiva gacchati.
Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
1. appamadarato bhikkhu: a bhikkhu who takes delight in mindfulness, i.e., in the practice of Tranquillity and Insight Development.
2. pamade bhayadassi: seeing danger in negligence, i.e., negligence which would lead to continued existence in the round of rebirths (samsara).
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (31) of this book, with reference to a certain bhikkhu.
A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.
Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. "My son," he said, "you are on the right line of thought; keep it up. All beings must burn up all fetters of life with Magga Insight."
Then the Buddha spoke in verse as follows:
Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
At the end of the discourse that bhikkhu attained arahatship then and there.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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Annatarabhikkhu Vatthu
Appamadarato bhikkhu1
pamade bhayadassi2 va
samyojanam anum thulam
daham aggiva gacchati.
Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
1. appamadarato bhikkhu: a bhikkhu who takes delight in mindfulness, i.e., in the practice of Tranquillity and Insight Development.
2. pamade bhayadassi: seeing danger in negligence, i.e., negligence which would lead to continued existence in the round of rebirths (samsara).
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (31) of this book, with reference to a certain bhikkhu.
A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.
Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. "My son," he said, "you are on the right line of thought; keep it up. All beings must burn up all fetters of life with Magga Insight."
Then the Buddha spoke in verse as follows:
Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
At the end of the discourse that bhikkhu attained arahatship then and there.
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Dhammapada Verse 32
Nigamavasitissatthera Vatthu
Appamadarato bhikkhu
pamade bhayadassi va
abhabbo parihanaya1
nibbanasseva santike.
Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away; he is, indeed, very close to Nibbana.
1. abhabbo parihanaya: Unable to fall away; here it means, unable to fall away from the practice of Tranquillity and Insight Development and the benefits thereof, i.e., Magga and Phala. (The Commentary)
The Story of Thera Nigamavasitissa
While residing at the Jetavana monastery, the Buddha uttered Verse (32) of this book, with reference to Thera Nigamavasitissa.
Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.
Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.
Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, "Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate."
Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.
The parrot king in the story was the Buddha himself; Sakka was Anuruddha.
Then the Buddha spoke in verse as follows:
Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*, he is, indeed, very close to Nibbana.
At the end of the discourse, Thera Tissa attained arahatship.
* will not fall away: It means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phalla. (The Commentary)
End of Chapter Two: Mindfulness (Appamdavagga)
Buddha dharma teachings channel:
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====================
Nigamavasitissatthera Vatthu
Appamadarato bhikkhu
pamade bhayadassi va
abhabbo parihanaya1
nibbanasseva santike.
Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away; he is, indeed, very close to Nibbana.
1. abhabbo parihanaya: Unable to fall away; here it means, unable to fall away from the practice of Tranquillity and Insight Development and the benefits thereof, i.e., Magga and Phala. (The Commentary)
The Story of Thera Nigamavasitissa
While residing at the Jetavana monastery, the Buddha uttered Verse (32) of this book, with reference to Thera Nigamavasitissa.
Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.
Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.
Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, "Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate."
Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.
The parrot king in the story was the Buddha himself; Sakka was Anuruddha.
Then the Buddha spoke in verse as follows:
Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*, he is, indeed, very close to Nibbana.
At the end of the discourse, Thera Tissa attained arahatship.
* will not fall away: It means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phalla. (The Commentary)
End of Chapter Two: Mindfulness (Appamdavagga)
Buddha dharma teachings channel:
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Free Buddha Dharma ebook
Progress of Insight Through The Seven Stages of Purification
By Mahasi Sayadaw Gyi
Mahasi sayadaw had kindly written a synopsis of the whole discourse in 1979, before his mission to United Kingdom, and this had been translated into English by U Nyi Nyi, a member of the Executive Committee of the Buddha Sasana Nuggaha Organization, as well as a translator of a number of discourses of Mahasi Sayadaw, in 1980.
Both English translation and the original Myanmar discourse had been printed together in 1980 and distributed as a Dhamma gift, but never put on sale at the bookshop of the Mahasi Meditation Centre.
Now, after nearly 40-years, since the stock balance becomes very low, the Buddha Sasana Nuggaha Organization had sought the approval of the Ovadacarya Sayadaws to print and publish a second edition and also to put on sale to yogis.
Free download here:
http://www.mediafire.com/file/0uxkzapix22mety/
Progress of Insight Through The Seven Stages of Purification
By Mahasi Sayadaw Gyi
Mahasi sayadaw had kindly written a synopsis of the whole discourse in 1979, before his mission to United Kingdom, and this had been translated into English by U Nyi Nyi, a member of the Executive Committee of the Buddha Sasana Nuggaha Organization, as well as a translator of a number of discourses of Mahasi Sayadaw, in 1980.
Both English translation and the original Myanmar discourse had been printed together in 1980 and distributed as a Dhamma gift, but never put on sale at the bookshop of the Mahasi Meditation Centre.
Now, after nearly 40-years, since the stock balance becomes very low, the Buddha Sasana Nuggaha Organization had sought the approval of the Ovadacarya Sayadaws to print and publish a second edition and also to put on sale to yogis.
Free download here:
http://www.mediafire.com/file/0uxkzapix22mety/
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Dhammapada Verses 33 and 34
Meghiyatthera Vatthu
Phandanam capalam cittam
durakkham1 dunnivarayam2
ujum karoti3 medhavi
usukarova tejanam.
Varijova thale khitto
okamokata ubbhato
pariphandatidam cittam
maradheyyam pahatave.
Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.
Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).
1. durakkham: difficult to keep the mind fixed on a single object when meditating.
2. dunnivarayam: difficult to restrain the mind from drifting towards sensual pleasures.
3. ujum karoti: straightens:
(a) the fletcher straightens the arrow,
(b) the wise man trains his sensuous, unruly mind by means of Tranquillity and Insight Development Practice (Samatha and Vipassana). (The Commentary)
The Story of Thera Meghiya
While residing on the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book, with reference to Thera Meghiya.
At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha's permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.
Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).
So, the Buddha told him that as the mind is easily excitable and fickle, one should control one's mind.
Then the Buddha spoke in verse as follows:
Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.
Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).
At the end of the discourse, Thera Meghiya attained Sotapatti Fruition.
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Meghiyatthera Vatthu
Phandanam capalam cittam
durakkham1 dunnivarayam2
ujum karoti3 medhavi
usukarova tejanam.
Varijova thale khitto
okamokata ubbhato
pariphandatidam cittam
maradheyyam pahatave.
Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.
Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).
1. durakkham: difficult to keep the mind fixed on a single object when meditating.
2. dunnivarayam: difficult to restrain the mind from drifting towards sensual pleasures.
3. ujum karoti: straightens:
(a) the fletcher straightens the arrow,
(b) the wise man trains his sensuous, unruly mind by means of Tranquillity and Insight Development Practice (Samatha and Vipassana). (The Commentary)
The Story of Thera Meghiya
While residing on the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book, with reference to Thera Meghiya.
At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha's permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.
Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).
So, the Buddha told him that as the mind is easily excitable and fickle, one should control one's mind.
Then the Buddha spoke in verse as follows:
Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.
Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).
At the end of the discourse, Thera Meghiya attained Sotapatti Fruition.
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Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Dhammapada Verse 35
Annatarabhikkhu Vatthu
Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham2.
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
1. yatthakamanipatino: moving about wherever it pleases, landing on any sense object without any control.
2. sukhavaham: brings happiness, fortune, satisfaction, etc., and also, Maggas, Phalas and Nibbana. (The Commentary)
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.
A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.
With reference to this bhikkhu, the Buddha spoke in verse as follows:
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
At the end of the discourse, many of those assembled attained Sotapatti Fruition.
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====================
Annatarabhikkhu Vatthu
Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham2.
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
1. yatthakamanipatino: moving about wherever it pleases, landing on any sense object without any control.
2. sukhavaham: brings happiness, fortune, satisfaction, etc., and also, Maggas, Phalas and Nibbana. (The Commentary)
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.
A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.
With reference to this bhikkhu, the Buddha spoke in verse as follows:
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
At the end of the discourse, many of those assembled attained Sotapatti Fruition.
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
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Daily teachings of Buddha Dharma
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Thich Nhat Hanh on the Miracle of Mindfulness
When we practice mindfulness in our daily lives, says the late Thich Nhat Hanh, we open to the wonders of life and allow the world to heal and nourish us.
Everyone has the seed of suffering inside. Sometimes it slumbers in the depths of our consciousness and sometimes it manifests as a very noticeable energy. When suffering manifests, it’s difficult to feel joy or happiness. The practice of conscious breathing and mindful walking or mindful sitting can help us handle the suffering inside. Our suffering is not only our own suffering. It carries within it the suffering of our father, our mother, and the many ancestors who have transmitted it to us.
Our suffering also reflects the suffering of our people, our country, our society, and our world. When we understand the nature and roots of our suffering, then compassion and love can arise. We go home to ourselves and get in touch with the suffering inside. Practicing conscious breathing, we generate the energy of mindfulness and concentration. These are the energies with which we can recognize and embrace our suffering. If we don’t have the energy of mindfulness, the suffering may overwhelm us. But if we breathe in and out and allow our body to be relaxed, we can generate the energy of mindfulness and concentration, and with that energy we can embrace our suffering and hold it tenderly.
Suffering and Happiness Inter-Are
There are people who wish to find a place where there is no suffering, like heaven, the Pure Land of the Buddha, or the kingdom of God. We may think that “up there” there is no suffering; there is only happiness. But when we look deeply we see that suffering and happiness inter-are, just as the mud and the lotus interpenetrate each other. A lotus can only grow in mud. If there were no mud, there would be no lotus flower. There’s a very close connection between suffering and happiness, just as there is between mud and lotus. Real happiness is possible when we have the right view of suffering and happiness. It’s the same as front and back, right and left. The right cannot exist without the left; the left cannot exist without the right. Happiness cannot exist without suffering.
Happiness is made of non-happiness elements, just as the flower is made of non-flower elements. When you look at the flower, you see non-flower elements like sunlight, rain, earth—all of the elements that have come together to help the flower to manifest. If we were to remove any of those non-flower elements, there would no longer be a flower. Happiness is a kind of flower. If you look deeply into happiness, you see non-happiness elements, including suffering. Suffering plays a very important role in happiness.
When we live mindfully, we try to live in such a way that we can generate the energies of mindfulness, concentration, and insight throughout the day. These are the energies that bring us happiness and the clarity that we call right view. When we have right view, we’re able to practice right thinking. Right thinking is based on right view; it’s thinking that’s characterized by nondiscrimination and nonduality. According to right view, there can be no happiness without suffering. Our thinking can make us suffer, but it can also make us free. We need right thinking to help us stop our suffering.
If there is a group of people living in the same environment, some may be happy and others unhappy. There are those among us who have the ability to appreciate the presence of the sun and get in touch with the trees, the fog, and all of the wonders of life that are around and inside us. But there are some people who don’t have the ability to get in touch with these wonderful things. They only see suffering. The conditions of their lives are exactly the same as those of the people who are happy, so why are some people happy and others not? The answer is that the one who is happy has right view. The other is suffering because he doesn’t have right view, so his thinking is not right thinking. Suffering is relative.
When we practice mindfulness in our daily lives, says the late Thich Nhat Hanh, we open to the wonders of life and allow the world to heal and nourish us.
Everyone has the seed of suffering inside. Sometimes it slumbers in the depths of our consciousness and sometimes it manifests as a very noticeable energy. When suffering manifests, it’s difficult to feel joy or happiness. The practice of conscious breathing and mindful walking or mindful sitting can help us handle the suffering inside. Our suffering is not only our own suffering. It carries within it the suffering of our father, our mother, and the many ancestors who have transmitted it to us.
Our suffering also reflects the suffering of our people, our country, our society, and our world. When we understand the nature and roots of our suffering, then compassion and love can arise. We go home to ourselves and get in touch with the suffering inside. Practicing conscious breathing, we generate the energy of mindfulness and concentration. These are the energies with which we can recognize and embrace our suffering. If we don’t have the energy of mindfulness, the suffering may overwhelm us. But if we breathe in and out and allow our body to be relaxed, we can generate the energy of mindfulness and concentration, and with that energy we can embrace our suffering and hold it tenderly.
Suffering and Happiness Inter-Are
There are people who wish to find a place where there is no suffering, like heaven, the Pure Land of the Buddha, or the kingdom of God. We may think that “up there” there is no suffering; there is only happiness. But when we look deeply we see that suffering and happiness inter-are, just as the mud and the lotus interpenetrate each other. A lotus can only grow in mud. If there were no mud, there would be no lotus flower. There’s a very close connection between suffering and happiness, just as there is between mud and lotus. Real happiness is possible when we have the right view of suffering and happiness. It’s the same as front and back, right and left. The right cannot exist without the left; the left cannot exist without the right. Happiness cannot exist without suffering.
Happiness is made of non-happiness elements, just as the flower is made of non-flower elements. When you look at the flower, you see non-flower elements like sunlight, rain, earth—all of the elements that have come together to help the flower to manifest. If we were to remove any of those non-flower elements, there would no longer be a flower. Happiness is a kind of flower. If you look deeply into happiness, you see non-happiness elements, including suffering. Suffering plays a very important role in happiness.
When we live mindfully, we try to live in such a way that we can generate the energies of mindfulness, concentration, and insight throughout the day. These are the energies that bring us happiness and the clarity that we call right view. When we have right view, we’re able to practice right thinking. Right thinking is based on right view; it’s thinking that’s characterized by nondiscrimination and nonduality. According to right view, there can be no happiness without suffering. Our thinking can make us suffer, but it can also make us free. We need right thinking to help us stop our suffering.
If there is a group of people living in the same environment, some may be happy and others unhappy. There are those among us who have the ability to appreciate the presence of the sun and get in touch with the trees, the fog, and all of the wonders of life that are around and inside us. But there are some people who don’t have the ability to get in touch with these wonderful things. They only see suffering. The conditions of their lives are exactly the same as those of the people who are happy, so why are some people happy and others not? The answer is that the one who is happy has right view. The other is suffering because he doesn’t have right view, so his thinking is not right thinking. Suffering is relative.
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Something that causes one person to suffer may not cause another person to suffer.
Being Fully Present in the Body
With the practice of mindful breathing and mindful walking, we bring our mind back to our body. When the body and mind are together, we can establish ourselves in the here and now and get in touch with life and all of its wonders. We may say to ourselves, “Breathing in, I am aware that my body is here.” Breathing in, coming back to the body, and getting in touch with the body is already mindfulness—mindfulness that my body is here and that it is a wonder.
Our feelings, emotions, and perceptions often feel like they’re overwhelming our bodies and minds. Mindfulness helps us get in touch with all of these things that are going on. Body, feelings, and perceptions are objects of our mindfulness. There are many other beautiful things inside and around us that we can also make the objects of our mindfulness. Every morning when we wake up, we can breathe in and get in touch with the miracle that is life. There are things that are wonderful, that can heal and nourish us. Mindfulness puts us in touch with those things. That is the first function of mindfulness: it brings us joy and happiness.
Too Much Thinking
Thinking can be productive and good. But most of the time, our thinking is not productive. Our thoughts pull us away from the here and now. It’s only in the here and now that we can encounter real life and be in touch with our body and the other wonders of life. When we get lost in our thinking, we’re not there for life. It’s very important to learn how to stop all of that unproductive thinking. It doesn’t mean that thinking is inherently bad, because in fact thinking can be good. But so much of our thinking causes sorrow, fear, or anger to arise. We need to learn to stop thinking in order to begin to feel. If you can feel the presence of your body and the wonders of life that are available in the here and now, you can get the nourishment and healing you need— from the sunshine, the fresh air, the beautiful trees, your lungs, your in-breath and out-breath.
As you breathe in, you become aware once again that you have a body. There’s a kind of happy reunion between mind and body. It may take only a few seconds for you to become anchored back home, in the here and now. We have to be in the here and now in order to truly live our life. The past is no longer with us and the future is not yet here; only in the present moment are the wonders of life available. The secret of meditation is to bring the mind home to the body and be in the here and now. It’s very simple. Stopping the thinking will help tremendously.
Mindfulness, Concentration, and Insight
When you’re practicing mindfulness of body, your body becomes the only object of your mindfulness.
Breathing in, I know my body is there. Breathing out, I know my body is there.
When mindfulness is strong and focused like that, concentration is born. The object of your concentration in this case is your body. When mindfulness and concentration are powerful enough, you can make a breakthrough into reality; you get insight and realization, and you discover things. Mindfulness, or smrti in Sanskrit, is the first energy. Mindfulness brings about concentration, samadhi, the second energy; and together mindfulness and concentration bring insight, prajna.
To meditate means to generate these three kinds of energies. You don’t have to ask for them to come to you from outside. Everyone has the seeds of mindfulness, concentration, and insight within himself or herself. With the practice of mindful breathing, mindful walking, and mindful sitting, we help these seeds manifest as energies. These are the three kinds of energy that make an enlightened being.
These energies make you awake, bring your body and mind fully together, and put you in touch with all of the wonders of life. You stop running and trying to find happiness somewhere else. You see that happiness is possible in the here and now.
Being Fully Present in the Body
With the practice of mindful breathing and mindful walking, we bring our mind back to our body. When the body and mind are together, we can establish ourselves in the here and now and get in touch with life and all of its wonders. We may say to ourselves, “Breathing in, I am aware that my body is here.” Breathing in, coming back to the body, and getting in touch with the body is already mindfulness—mindfulness that my body is here and that it is a wonder.
Our feelings, emotions, and perceptions often feel like they’re overwhelming our bodies and minds. Mindfulness helps us get in touch with all of these things that are going on. Body, feelings, and perceptions are objects of our mindfulness. There are many other beautiful things inside and around us that we can also make the objects of our mindfulness. Every morning when we wake up, we can breathe in and get in touch with the miracle that is life. There are things that are wonderful, that can heal and nourish us. Mindfulness puts us in touch with those things. That is the first function of mindfulness: it brings us joy and happiness.
Too Much Thinking
Thinking can be productive and good. But most of the time, our thinking is not productive. Our thoughts pull us away from the here and now. It’s only in the here and now that we can encounter real life and be in touch with our body and the other wonders of life. When we get lost in our thinking, we’re not there for life. It’s very important to learn how to stop all of that unproductive thinking. It doesn’t mean that thinking is inherently bad, because in fact thinking can be good. But so much of our thinking causes sorrow, fear, or anger to arise. We need to learn to stop thinking in order to begin to feel. If you can feel the presence of your body and the wonders of life that are available in the here and now, you can get the nourishment and healing you need— from the sunshine, the fresh air, the beautiful trees, your lungs, your in-breath and out-breath.
As you breathe in, you become aware once again that you have a body. There’s a kind of happy reunion between mind and body. It may take only a few seconds for you to become anchored back home, in the here and now. We have to be in the here and now in order to truly live our life. The past is no longer with us and the future is not yet here; only in the present moment are the wonders of life available. The secret of meditation is to bring the mind home to the body and be in the here and now. It’s very simple. Stopping the thinking will help tremendously.
Mindfulness, Concentration, and Insight
When you’re practicing mindfulness of body, your body becomes the only object of your mindfulness.
Breathing in, I know my body is there. Breathing out, I know my body is there.
When mindfulness is strong and focused like that, concentration is born. The object of your concentration in this case is your body. When mindfulness and concentration are powerful enough, you can make a breakthrough into reality; you get insight and realization, and you discover things. Mindfulness, or smrti in Sanskrit, is the first energy. Mindfulness brings about concentration, samadhi, the second energy; and together mindfulness and concentration bring insight, prajna.
To meditate means to generate these three kinds of energies. You don’t have to ask for them to come to you from outside. Everyone has the seeds of mindfulness, concentration, and insight within himself or herself. With the practice of mindful breathing, mindful walking, and mindful sitting, we help these seeds manifest as energies. These are the three kinds of energy that make an enlightened being.
These energies make you awake, bring your body and mind fully together, and put you in touch with all of the wonders of life. You stop running and trying to find happiness somewhere else. You see that happiness is possible in the here and now.
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When you’re fully aware of what is there, and you can maintain that awareness and keep concentration alive, then insight arises. This insight can help free you from your worries, fears, longing, and searching. With insight, you recognize that there are more than enough conditions for you to be happy right here, right now. This insight brings freedom, joy, and happiness.
The Holiness In You
The energies of mindfulness, concentration, and insight can be generated by practicing mindfulness of breathing, of walking, of sitting, and of all your other daily activities. When you are inhabited by these three wholesome energies, there is holiness in you.
We speak of holiness, but oftentimes we don’t know exactly what it is. To me it’s very clear that holiness is made up of mindfulness, concentration, and insight. When you’re inhabited by these three energies, you are a buddha, an enlightened person. In Christianity we speak of the Holy Spirit. The Holy Spirit can be interpreted as the quality of presence that is there when we have mindfulness, concentration, and insight. Wherever these three energies are, life is there, healing is there, nourishment and happiness are there. So it’s possible to generate the energy of holiness. When these energies of holiness are in you, you don’t suffer anymore; you’re free. I can call you “Your Holiness.” Everyone can be holy if they know how to generate the energy of mindfulness, concentration, and insight. It’s not too difficult.
When I pour tea, I like to pour the tea mindfully. When I pour the tea mindfully, my mind isn’t in the past or the future, or with my projects. My mind is focused on pouring the tea. I’m fully concentrated on the act of pouring tea. Pouring tea becomes the only object of my mindfulness and concentration. This is a pleasure and it also can bring many insights. I can see that in the tea there is a cloud. Yesterday it was a cloud, but today it is my tea. Insight is not something very far away. With mindfulness and concentration you can begin to develop the insight that can liberate you and bring you happiness.
There is mindfulness of breathing, mindfulness of pouring tea, mindfulness of drinking tea, mindfulness of walking, mindfulness of brushing teeth, and so on. When you breathe mindfully, you focus your attention on only one thing: your in-breath and out-breath. This is concentration on your breath. When you are really concentrated on your breath, insight can come right away. You may get the insight that you are fully alive, and to be truly alive like that is a miracle.
Insight Is Not Something Far Away
Insight is enlightenment, awakening. You’re enlightened about the fact that you are alive. You wake up once again to the miraculous reality that you are here, still alive. There are many insights that can happen while you breathe in mindfully. You breathe in and you realize that your legs are still strong enough for you to walk, jump, and run. When I practice walking, I’m very happy and grateful that I can still walk. Many of my friends from my generation can’t walk anymore.
Thanks to mindfulness, concentration, and insight, every step can generate the energy of joy and happiness. That is meditation. Bringing your mind home to your body, establishing yourself in the present moment, and touching the wonders of life make joy, happiness, and freedom possible in the here and now. Everyone can do it.
Everyone can pour his tea mindfully. Everyone can drink her tea mindfully. Instead of allowing ourselves to think of the past or the future, we focus our mindfulness on drinking tea. We are fully present in the here and now. The only thing we touch is the tea. If I’m mindful of my body and established in the here and now, I become real. When I’m real, life is also real. The tea I’m holding in my hands is real. It’s because I’m real that the tea becomes real. The encounter between the tea and me is real; that’s real life. If you’re possessed by fear, anger, or ruminative thinking, you’re not truly present and your tea is not truly there. That isn’t true life.
The Holiness In You
The energies of mindfulness, concentration, and insight can be generated by practicing mindfulness of breathing, of walking, of sitting, and of all your other daily activities. When you are inhabited by these three wholesome energies, there is holiness in you.
We speak of holiness, but oftentimes we don’t know exactly what it is. To me it’s very clear that holiness is made up of mindfulness, concentration, and insight. When you’re inhabited by these three energies, you are a buddha, an enlightened person. In Christianity we speak of the Holy Spirit. The Holy Spirit can be interpreted as the quality of presence that is there when we have mindfulness, concentration, and insight. Wherever these three energies are, life is there, healing is there, nourishment and happiness are there. So it’s possible to generate the energy of holiness. When these energies of holiness are in you, you don’t suffer anymore; you’re free. I can call you “Your Holiness.” Everyone can be holy if they know how to generate the energy of mindfulness, concentration, and insight. It’s not too difficult.
When I pour tea, I like to pour the tea mindfully. When I pour the tea mindfully, my mind isn’t in the past or the future, or with my projects. My mind is focused on pouring the tea. I’m fully concentrated on the act of pouring tea. Pouring tea becomes the only object of my mindfulness and concentration. This is a pleasure and it also can bring many insights. I can see that in the tea there is a cloud. Yesterday it was a cloud, but today it is my tea. Insight is not something very far away. With mindfulness and concentration you can begin to develop the insight that can liberate you and bring you happiness.
There is mindfulness of breathing, mindfulness of pouring tea, mindfulness of drinking tea, mindfulness of walking, mindfulness of brushing teeth, and so on. When you breathe mindfully, you focus your attention on only one thing: your in-breath and out-breath. This is concentration on your breath. When you are really concentrated on your breath, insight can come right away. You may get the insight that you are fully alive, and to be truly alive like that is a miracle.
Insight Is Not Something Far Away
Insight is enlightenment, awakening. You’re enlightened about the fact that you are alive. You wake up once again to the miraculous reality that you are here, still alive. There are many insights that can happen while you breathe in mindfully. You breathe in and you realize that your legs are still strong enough for you to walk, jump, and run. When I practice walking, I’m very happy and grateful that I can still walk. Many of my friends from my generation can’t walk anymore.
Thanks to mindfulness, concentration, and insight, every step can generate the energy of joy and happiness. That is meditation. Bringing your mind home to your body, establishing yourself in the present moment, and touching the wonders of life make joy, happiness, and freedom possible in the here and now. Everyone can do it.
Everyone can pour his tea mindfully. Everyone can drink her tea mindfully. Instead of allowing ourselves to think of the past or the future, we focus our mindfulness on drinking tea. We are fully present in the here and now. The only thing we touch is the tea. If I’m mindful of my body and established in the here and now, I become real. When I’m real, life is also real. The tea I’m holding in my hands is real. It’s because I’m real that the tea becomes real. The encounter between the tea and me is real; that’s real life. If you’re possessed by fear, anger, or ruminative thinking, you’re not truly present and your tea is not truly there. That isn’t true life.
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Generating the Energy of Mindfulness
The energy of mindfulness makes things real and alive. The practices of mindful walking, mindful sitting, and mindful breathing help generate the energy of mindfulness. They are the basic practice. You can also take a shower in mindfulness and enjoy the entire time of taking a shower. When you prepare your breakfast, if you allow mindfulness to be there in every moment, it can be a time of genuine happiness. You can wash the dishes in the same way; getting in touch with the water and washing each plate and bowl in mindfulness can be a joy. You don’t need to hurry up and finish. You can enjoy washing the dishes. Washing dishes in this way is just as profound and holy as doing sitting meditation or walking meditation.
When you go to the toilet, you can choose to urinate in mindfulness. You can take the time and enjoy urinating. Why hurry? This time is given to us to live. Happiness and freedom are possible during the time you urinate. You needn’t urinate in a hurry so you can go off and do other things. This is why in meditation centers we put a flowerpot in the washroom, to remind us that this is also a meditation hall. Enjoy the time you take to shower, to prepare your breakfast, or to urinate or defecate. It can be very pleasant. When you brush your teeth, brush in a way that makes freedom and joy possible. You have two or three minutes for tooth brushing. Make them happy moments. If you can be happy while brushing your teeth, then buttoning your jacket can also be a joy. With mindfulness and concentration, we can enjoy every moment that is given to us. This is the art of living.
The energy of mindfulness makes things real and alive. The practices of mindful walking, mindful sitting, and mindful breathing help generate the energy of mindfulness. They are the basic practice. You can also take a shower in mindfulness and enjoy the entire time of taking a shower. When you prepare your breakfast, if you allow mindfulness to be there in every moment, it can be a time of genuine happiness. You can wash the dishes in the same way; getting in touch with the water and washing each plate and bowl in mindfulness can be a joy. You don’t need to hurry up and finish. You can enjoy washing the dishes. Washing dishes in this way is just as profound and holy as doing sitting meditation or walking meditation.
When you go to the toilet, you can choose to urinate in mindfulness. You can take the time and enjoy urinating. Why hurry? This time is given to us to live. Happiness and freedom are possible during the time you urinate. You needn’t urinate in a hurry so you can go off and do other things. This is why in meditation centers we put a flowerpot in the washroom, to remind us that this is also a meditation hall. Enjoy the time you take to shower, to prepare your breakfast, or to urinate or defecate. It can be very pleasant. When you brush your teeth, brush in a way that makes freedom and joy possible. You have two or three minutes for tooth brushing. Make them happy moments. If you can be happy while brushing your teeth, then buttoning your jacket can also be a joy. With mindfulness and concentration, we can enjoy every moment that is given to us. This is the art of living.
❤1👍1