Buddhism-Buddhism

The Six Realms

Comment March 26, 2015

If ego decides it likes the situation, it begins to churn up all sorts of ways to possess it. A craving to consume the situation arises and we long to satisfy that craving. Once we do, a ghost of that craving carries over and we look around for something else to consume. We get into the habitual pattern of becoming consumer oriented. Perhaps we order a piece of software for our computer. We play with it for awhile, until the novelty wears out, and then we look around for the next piece of software that has the magic glow of not being possessed yet. Soon we haven’t even got the shrink wrap off the current package when we start looking for the next one. Owning the software and using it doesn’t seem to be as important as wanting it, looking forward to its arrival. This is known as the hungry ghost realm where we have made an occupation out of craving. We can never find satisfaction, it is like drinking salt water to quench our thirst.

Another realm is the animal realm, or having the mind like that of an animal. Here we find security by making certain that everything is totally predictable. We only buy blue chip stock, never take a chance and never look at new possibilities. The thought of new possibilities frightens us and we look with scorn at anyone who suggests anything innovative. This realm is characterised by ignorance. We put on blinders and only look straight ahead, never to the right or left.

The hell realm is characterised by acute aggression. We build a wall of anger between ourselves and our experience. Everything irritates us, even the most innocuous, and innocent statement drives us mad with anger. The heat of our anger is reflected back on us and sends us into a frenzy to escape from our torture, which in turn causes us to fight even harder and get even angrier. The whole thing builds on itself until we don’t even know if we’re fighting with someone else or ourselves. We are so busy fighting that we can’t find an alternative to fighting; the possibility of alternative never even occurs to us.

These are the three lower realms. One of the three higher realms is called the jealous god realm. This pattern of existence is characterised by acute paranoia. We are always concerned with “making it”. Everything is seen from a competitive point of view. We are always trying to score points, and trying to prevent others from scoring on us. If someone achieves something special we become determined to out do them. We never trust anyone; we “know” they’re trying to slip one past us. If someone tries to help us, we try to figure out their angle. If someone doesn’t try to help us, they are being uncooperative, and we make a note to ourselves that we will get even later. “Don’t get mad, get even,” that’s our motto.

Continue reading →
Meditation as the Source of Compassion

Comment March 26, 2015

by Peter Morrell

The main purpose of meditation is to purify the mind of bad thoughts and to bring calm and tranquillity to the otherwise chaotic flow of thoughts, sensations and feelings. Meditation aims to dampen these chaotic movements. Buddhist meditation aims to dampen the three poisons and achieve greater equanimity of being, and so slow or stop the karmic treadmill. Detachment, calm abiding and mindfulness are the primary aims, leading ultimately to more advanced practices such as developing greater compassion and practising visualisations. It is the three poisons of desire, hatred and illusion that drive the karmic treadmill upon which we all pound away-wanting things, hating things and self-delusion, which is ignorance of the nature of self and samsara. These form the basis of forming strong likes and dislikes and indulging them endlessly.

Out of the tranquillity of deep meditation, a pure awareness of mind can emerge that also leads in some cases to an appreciation of all living beings as a pure spiritual essence that we all have in common. This can bring us closer to all living things and an intimate sense of feeling for their welfare. This can form the beginning of a very early form of genuine compassion, because you can then begin to see what are to the fore in people are often mostly the secondary adventitious aspects-the anger, resentment, frustrations and other defilements-these are all secondary overlaid upon a deeper mind. We do not always see below this secondary material, this karmic level, to appreciate the deeper more subtle essence of all living things, which is in fact more like an egoless mindstream. It also leads us to appreciate the egoless nature of mind and how ego is a product a secondary feature, not a primary feature of mind.

Link source
Unconditional love involves non-attachment

Comment March 25, 2015

Buddha and Sujata

Parents do not expect to be challenged about their love for their children, but most mothers and fathers inevitably expect their children to repay their care and kindness, especially since the younger generation is nourished by the strength of its forebears. This is by no means an unreasonable expectation, and every rational child will work to repay their debt to their parents as they mature. As sensible as this “temporal contract” of filial love is, however, it is not truly unconditional. Precisely because it is an unspoken agreement made between good parents and upright children, it is not exactly the same unconditional love of the Buddha.

Practically, the exercise of unconditional love requires the practice of non-attachment. Non-attachment from self-centered motivations is the mark that gives a disciple the lucidity and direction to fulfill his or her potential to love unconditionally. This means that Buddhist compassion really means detached and “disinterested” affection. These words can be easily misconstrued. Of course, non-attachment does not mean that one becomes aloof or unfeeling. Unconditional love involves non-attachment because there can be no self-centered motivation in a life of true love. It is a self-less expression of care, which pertains to the Buddhist striving to destroy the attachment to the self-illusion. By transcending all conditional loves, we reach the love that the Buddha teaches. And this love is cultivated via behaving and thinking in a non-attached manner. Through the exercise of this discipline, one will begin to discover that her love is not limited to several. It will grow to encompass more and more people, and the conditions of her love will seem to fall away.

Unconditional love is not the only manifestation of beneficial love. It is, however, the most powerful. But all Buddhist traditions teach that it is possible for sentient beings to achieve. This cosmic affirmation is a powerful encouragement that should bring great hope to those who feel that their practice of Buddhism is somehow inadequate. The Buddha Himself would beg to differ.

Source: Buddhistdoor International
The Elimination of Anger

Comment March 23, 2015

Naturally, any bad person may possess some good quality. Some men are evil in mind but speak in deceptive language or slyly perform their deeds in an unsuspecting manner. Some men are coarse only in their language but not in their mind or deeds. Some men are coarse and cruel in their deeds but neither in their speech nor in their mind. Some are soft and kind in mind, speech and deed as well.

When we feel angry with any person, we should try to find out some good in him, either in his way of thinking, or in his way of speaking or in his way of acting. If we find some redeeming quality in him, we should ponder its value and ignore his bad qualities as natural weaknesses that are to be found in everyone. Whilst we think thus, our mind will soften and we may even feel kindly towards that person. If we develop this way of thinking we will be able to curb or eliminate our anger towards him.

At times, this method may not be successful and we shall then have to try the third method. Basically, this entails reflecting thus:

“He has done some wrong to me and in so doing has spoiled his mind. Then why should I spoil or impair my own mind because of his foolishness? Sometimes I ignore support or help offered by my relatives; sometimes their tears even shed because of my activities. Being a person of such type myself, why should I not therefore ignore that foolish man’s deed?”He has done that wrong, being subject to anger, should I too follow him, making my mind subject to anger? Is it not foolish to imitate him? He harboring his hatred destroys himself internally. Why should I, on his account, destroy my reputation?

“All things are momentary. Both his mind and body are momentary too. The thoughts and the body with which the wrong was done to me are not now existing. What I call the same man now are the thoughts and physical parts which are different from the earlier ones that harmed me although belonging to the same psycho-physical process. Thus, one thought together with one mass of physical parts did me some wrong, and vanished there and then, giving place to succeeding thoughts and material parts to appear. So with which am I getting angry? With the vanished and disappeared thoughts and physical parts or with the thoughts and material parts which do not do any wrong now? Should I get angry with one thing which is innocent whereas another thing has done me wrong and vanished?
Continue reading →
Patience is the highest virtue

Comment March 23, 2015

He abused me, he beat me, he defeated me, he robbed me of my property. Whosoever harbor such thoughts will never be able to still their enmity.

Never indeed is hatred stilled by hatred; it will only be stilled by non-hatred — this is an eternal law.

— Dhp., vv. 4-5

Do not speak harshly to anyone. Those who are harshly spoken to might retaliate against you. Angry words hurt other’s feelings, even blows may overtake you in return.

— Dhp., v. 133

Forbearance is the highest observance. Patience is the highest virtue. So the Buddhas say.

— Dhp., v. 184

Let a man remove his anger. Let him root out his pride. Let him overcome all fetters of passions. No sufferings overtake him who neither clings to mind-and-body nor claims anything of the world.

— Dhp., v. 221

Conquer anger by non-anger. Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.

— Dhp., v. 223

Guard your mind against an outburst of wrong feelings. Keep your mind controlled. Renouncing evil thoughts, develop purity of mind.

— Dhp., v. 233

Buddha — Dhammapada

Link source
Mindfulness Meditation

Comment March 21, 2015

by Gil Fronsdal, February 2006

While mindfulness can be practiced quite well without Buddhism, Buddhism cannot be practiced without mindfulness. In its Buddhist context, mindfulness meditation has three overarching purposes: knowing the mind; training the mind; and freeing the mind.

Knowing the Mind

It is easy to spend an hour, a day, or even a lifetime so caught up with thoughts, concerns, and activities as to preclude understanding deeply what makes us operate the way we do. People can easily be clueless as to what motivates them, the nature of their reactions and feelings, and even, at times, what they are thinking about. The first step in mindfulness practice is to notice and take stock of who we are. What is going on in the body, in the mind, in our emotional life? What underlying dispositions are operating?

This part of mindfulness practice is a simple process of discovery; it is not judging something as good or bad. Meditative discovery is supported by stillness. Whatever our degree of stillness, it acts as a backdrop to highlight what is going on. It doesn’t take much stillness to notice a racing, agitated mind. Discovery means becoming familiar with what a racing mind is like instead of being critical of it. What is the mind itself like, and what is its effect on the body? What emotions are present? What thoughts and beliefs?

The knowing aspect of mindfulness is deliberate and conscious. When you know something this way, not only do you know it, but also a presence of mind grows in which you clearly know that you know. It is like being one of two calm people in an unruly crowd. Neither of you gets caught up in the crowd’s agitation, and a spark of recognition, maybe even a smile, passes between you as you share knowing that both of you are not caught.

When the focus is on knowing, we make no attempt to try to change anything. For people who are always trying to make something happen, just observing the mind can be a radical change and a relief.

Training the Mind

The mind is not static. It is a process or, more accurately, a series of interacting processes. As such, the mind is malleable and pliable: it can be trained and shaped in new ways. An important part of Buddhist practice is taking responsibility for the dispositions and activities of our own mind so that it can operate in ways that are beneficial. When we don’t take responsibility for our own mind, external forces will do the shaping: media, advertisements, companions, and other parts of society.

A good starting point is to train the mind in kindness and compassion. Even a little mindfulness will sometimes prove the cliche, “Self-knowledge is seldom good news.” Mindfulness may reveal mental conflict with ourselves, others, or the inconstant nature of life. Such conflict can take the form of aversion, confusion, anger, despair, ambition, or discouragement. Meeting conflict with further conflict will only add to our suffering. Instead, we can begin exploring how to be kinder, more forgiving and spacious with ourselves. Continue reading →
A garden of Love grows in a Grandmother’s heart

Comment March 19, 2015

Grandmas hold our tiny hands for just a little while, but our hearts forever. A garden of Love grows in a Grandmother’s heart. A grandmother is a little bit parent, a little bit teacher, and a little bit best friend. ~Author Unknown

Five-year-old novice monk.
Life is uncertain death is certain

Comment March 14, 2015

Years go by, but true love will never die… Today — March 14th, is my little sister Alanthara’s birthday. My mother, siblings, and her 6-year-old son are with little sis and my father at their graveyard, celebrating her birthday there, with a smile, I hope… ~Jendhamuni

by Venerable K. Sri Dhammananda

“Life is uncertain – Death is certain” This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

A child comes into this world bringing joy and happiness unto all near and dear ones. Even the mother who had to bear extreme labour pains is pleased and delighted to behold her newborn child. She feels that all the trouble and pain borne by her ere well worth it. However, by crying, the child seems to suggest it too has its share of suffering for coming into this world. The child grows into and adolescent and later into an adult, performing all sorts of good and bad deeds. He eventually grows old and finally bids farewell to this sorrow. Such is the nature of existence of a human being. People try to evade and escape from the clutches of death but no one is able to do so. At the moment of death, they have their minds hovering over their hoard of acquired wealth, unduly worrying about their dear children surrounding them. Last but not least, they keep evincing much concern over their own precious bodies, which despite the tender care and attention, lavished by them are now worn out, decaying and exhausted. It grieves one’s heart to separate oneself from the body. It is the way most people take leave in this world – with moans and groans. The pangs of death are considered dreadful, an attitude fed by ignorance.

Fear of Death

Men are disturbed not by external things, but by beliefs and imaginations they conjure up in their minds with regard to the form of their future lives. Death, for example, is not by itself dreadful: the dread or terror exists only in our minds. It is not often that we brave enough to come face to face with the thought pf our own mortality. Insistence upon the truth of suffering may seem horrible and unacceptable to the mind which is unable to face realities, but it certainly helps to reduce or eliminate the dread of fear by knowing how to face death. Once life is launched, like a bullet it rushes to its destination – death. Realizing thus, we must bravely face that natural occurrence. To be considered free in life, we must also be free from the fear of death. Fear only comes to those who are not able to comprehend the laws of Nature. “Whenever fear arises, it arises in the fool, not in the wise man,” says the Buddha in the Anguttara Nikaya. Fears are nothing more than states of mind. Remember what science teaches us about the process of dying? It is only a physiological erosion of the human body. We needlessly frighten ourselves with imagined or anticipated horrors which never come to pass. As a famous physician, Sir William Osler puts it:- “In my wide clinical experience, most human beings die really without pain or fear.”
Continue reading →
The wise are joyful in the truth

Comment March 14, 2015

Whoever drinks in the truth
lives happily with a serene mind.
The wise are joyful in the truth
revealed by the noble ones.

Engineers of canals guide the water;
fletchers make the arrow straight;
carpenters shape the wood;
the wise mold themselves.

~The Dhammapada
English version by Sanderson Beck

Photo source: The Maha Thera Dr. Hok Savann
If we have the right perspective in life

Comment March 14, 2015

It’s another day. It’s another beautiful day. Life is a matter of perspective. No matter what the weather, no matter what the situation we are in, if we have the right perspective in life, life will always be beautiful. ~Joel Randymar

Jendhamuni with children.

«69 70 71 72 73 »