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Buddhism and Jediism- some daily dhamma
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25 Sep 2012 00:31 #74499
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Replied by on topic Samyutta Nikaya 1.10
Word to know:
devata- a god (in Buddhist mythology, there exists a multitude of gods, but unlike gods in the Western sense they aren't immortal. They are imperfect, subject to rebirth, *not* all-knowing or all-powerful, and are not worshipped- they are individuals, and as numerous as humans in their realm. They typically live for millions of years and have cushy lifestyles.)
Arañña Sutta: The Wilderness
Standing to one side, a devata addressed the Blessed One with a verse:
Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright & serene?
[The Buddha:]
They don't sorrow over the past,
don't long for the future.
They survive on the present.
That's why their faces
are bright & serene.
From longing for the future,
from sorrowing over the past,
fools wither away
like a green reed cut down.
I find this sutta important, as it is hard for me to gain my energy from the present. Sometimes I find myself longing for how things were in the past, or dreaming of my future and wishing it would come sooner. I find it to not be very helpful towards accomplishing what I need to accomplish, and maintaining a happy state of mind.
Story time: Whenever I stayed at the monastery, I was always quite happy, even though I lived relatively spartanly. I think it was because I was in an external environment that promoted living in the present- no computer or phone reception to schedule things, I was kept busy meditating or helping around the monastery, etc. That external support made it easier for my internal environment (my mind) to focus on the present, and gain energy from it. But now that I'm away from the monastery, I have a different external environment that contains many temptations and distractions, so it can be harder to develop the internal environment necessary to stay in the present. It is definitely possible to do, just slightly more difficult.
This sutta serves as a reminder of the benefits of staying in the present, and being mindful of it (as opposed to a YOLO living in the present mindset, where one is not being mindful and will likely be participating in something without considering the potential pitfalls of such an action).
devata- a god (in Buddhist mythology, there exists a multitude of gods, but unlike gods in the Western sense they aren't immortal. They are imperfect, subject to rebirth, *not* all-knowing or all-powerful, and are not worshipped- they are individuals, and as numerous as humans in their realm. They typically live for millions of years and have cushy lifestyles.)
Arañña Sutta: The Wilderness
Standing to one side, a devata addressed the Blessed One with a verse:
Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright & serene?
[The Buddha:]
They don't sorrow over the past,
don't long for the future.
They survive on the present.
That's why their faces
are bright & serene.
From longing for the future,
from sorrowing over the past,
fools wither away
like a green reed cut down.
I find this sutta important, as it is hard for me to gain my energy from the present. Sometimes I find myself longing for how things were in the past, or dreaming of my future and wishing it would come sooner. I find it to not be very helpful towards accomplishing what I need to accomplish, and maintaining a happy state of mind.
Story time: Whenever I stayed at the monastery, I was always quite happy, even though I lived relatively spartanly. I think it was because I was in an external environment that promoted living in the present- no computer or phone reception to schedule things, I was kept busy meditating or helping around the monastery, etc. That external support made it easier for my internal environment (my mind) to focus on the present, and gain energy from it. But now that I'm away from the monastery, I have a different external environment that contains many temptations and distractions, so it can be harder to develop the internal environment necessary to stay in the present. It is definitely possible to do, just slightly more difficult.
This sutta serves as a reminder of the benefits of staying in the present, and being mindful of it (as opposed to a YOLO living in the present mindset, where one is not being mindful and will likely be participating in something without considering the potential pitfalls of such an action).
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29 Sep 2012 03:59 #74998
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Replied by on topic Samyutta Nikaya 5.2
Words to know
bhikkhuni: fully ordained Buddhist nun
Mara: personified as a demon in Buddhist tales, Mara is a representation of our unwholesome impulses or harmful emotions/ego. Mara is also used as a representation of death in other discourses.
dhamma: doctrine/truth of reality
Soma Sutta: About Soma
Setting at Savatthi. Then, in the morning, the bhikkhuni Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men's Grove for the day's abiding. Having plunged into the Blind Men's Grove, she sat down at the foot of a tree for the day's abiding.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:
That state so hard to achieve
Which is to be attained by the seers,
Can't be attained by a woman
With her two-fingered wisdom.
Then it occurred to the bhikkhuni Soma: "Now who is this that recited the verse — a human being or a non-human being?" Then it occurred to her: "This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration."
Then the bhikkhuni Soma, having understood, "This is Mara the Evil One," replied to him in verses:
What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.
One to whom it might occur,
'I'm a woman' or 'I'm a man'
Or 'I'm anything at all' —
Is fit for Mara to address.
Then Mara the Evil One, realizing, "The bhikkhuni Soma knows me," sad and disappointed, disappeared right there.
This sutta is about labels. One may take it at face value, and see that it is talking about the ability of women to reach the same spiritual heights as men. On the other hand, one may see it a rejection of labels. There are benefits and downfalls to attaching oneself to a label. It can lead to a greater sense of community with those who share your label, and it can lead to aggression and distrust of those who don't. Attaching oneself to a label can lead to negative mental states, because it can lead to the three poisons of delusion, anger, and attachment.
For example, take the label "smart." If someone decides to label themself "smart", and makes it a form of their identification, any challenge to that label (like making a poor decision, receiving a bad grade, meeting people who appear to have greater intelligence in the arena you consider yourself smart in, etc) will be uncomfortable and can lead to negative mental states, such as self-hatred. It typically goes like this: I feed my ego by labeling myself smart, by labeling myself smart I've taken in the delusion that smartness is a static objective state, and I become angry/hateful when I see things that challenge my delusion.
Same thing goes with noun labels (capitalist, socialist, republican, Buddhist, Muslim, etc). You get attached to it, you end up lazily thinking the ideology you have associated yourself with is the correct one, and any challenge to that thinking makes one uncomfortable and possibly angry/hateful.
So yes, attach yourself to labels, and it is easier for Mara (your ego) to affect you xD
bhikkhuni: fully ordained Buddhist nun
Mara: personified as a demon in Buddhist tales, Mara is a representation of our unwholesome impulses or harmful emotions/ego. Mara is also used as a representation of death in other discourses.
dhamma: doctrine/truth of reality
Soma Sutta: About Soma
Setting at Savatthi. Then, in the morning, the bhikkhuni Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men's Grove for the day's abiding. Having plunged into the Blind Men's Grove, she sat down at the foot of a tree for the day's abiding.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:
That state so hard to achieve
Which is to be attained by the seers,
Can't be attained by a woman
With her two-fingered wisdom.
Then it occurred to the bhikkhuni Soma: "Now who is this that recited the verse — a human being or a non-human being?" Then it occurred to her: "This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration."
Then the bhikkhuni Soma, having understood, "This is Mara the Evil One," replied to him in verses:
What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.
One to whom it might occur,
'I'm a woman' or 'I'm a man'
Or 'I'm anything at all' —
Is fit for Mara to address.
Then Mara the Evil One, realizing, "The bhikkhuni Soma knows me," sad and disappointed, disappeared right there.
This sutta is about labels. One may take it at face value, and see that it is talking about the ability of women to reach the same spiritual heights as men. On the other hand, one may see it a rejection of labels. There are benefits and downfalls to attaching oneself to a label. It can lead to a greater sense of community with those who share your label, and it can lead to aggression and distrust of those who don't. Attaching oneself to a label can lead to negative mental states, because it can lead to the three poisons of delusion, anger, and attachment.
For example, take the label "smart." If someone decides to label themself "smart", and makes it a form of their identification, any challenge to that label (like making a poor decision, receiving a bad grade, meeting people who appear to have greater intelligence in the arena you consider yourself smart in, etc) will be uncomfortable and can lead to negative mental states, such as self-hatred. It typically goes like this: I feed my ego by labeling myself smart, by labeling myself smart I've taken in the delusion that smartness is a static objective state, and I become angry/hateful when I see things that challenge my delusion.
Same thing goes with noun labels (capitalist, socialist, republican, Buddhist, Muslim, etc). You get attached to it, you end up lazily thinking the ideology you have associated yourself with is the correct one, and any challenge to that thinking makes one uncomfortable and possibly angry/hateful.
So yes, attach yourself to labels, and it is easier for Mara (your ego) to affect you xD
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30 Sep 2012 22:59 #75131
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Replied by on topic Khuddaka Nikaya
Dhammapada, Evil, 121-122
Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
These two verses reminds me of the first part of the first verse of the dhammapada: all we are is the result of our thoughts. Our mind's constitution is made up of the effects of countless thoughts we've had and their resulting actions. For instance, take a vice, like stealing. The more you do it, the easier it emotionally becomes to do so, and as stealing becomes more normative in your mind, bigger steals don't seem as taboo anymore, so one may participate in those as well. I'm not saying doing a vice once or twice will lead you down a slippery slope to full out criminal, but that participating any action, good or bad, will have an effect on you. And those little actions will add up. This applies to positive actions as well- for example, the more you volunteer, the easier and more normal it emotionally becomes, until taking on bigger projects won't seem as intimidating or difficult.
Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
These two verses reminds me of the first part of the first verse of the dhammapada: all we are is the result of our thoughts. Our mind's constitution is made up of the effects of countless thoughts we've had and their resulting actions. For instance, take a vice, like stealing. The more you do it, the easier it emotionally becomes to do so, and as stealing becomes more normative in your mind, bigger steals don't seem as taboo anymore, so one may participate in those as well. I'm not saying doing a vice once or twice will lead you down a slippery slope to full out criminal, but that participating any action, good or bad, will have an effect on you. And those little actions will add up. This applies to positive actions as well- for example, the more you volunteer, the easier and more normal it emotionally becomes, until taking on bigger projects won't seem as intimidating or difficult.
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02 Oct 2012 00:02 - 02 Oct 2012 00:03 #75252
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Replied by on topic Khuddaka Nikaya
Sutta Nipata 1.7
Vasala Sutta: On Outcasts
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then in the forenoon the Blessed One having dressed himself, took bowl and (double) robe, and entered the city of Savatthi for alms. Now at that time a fire was burning, and an offering was being prepared in the house of the brahman Aggikabharadvaja. Then the Blessed One, while on his alms round, came to the brahman's residence. The brahman seeing the Blessed One some way off, said this: "Stay there, you shaveling, stay there you wretched monk, stay there you outcast." When he spoke thus the Blessed One said to the brahman: "Do you know, brahman, who an outcast is and what the conditions are that make an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is nor the conditions that make an outcast. It is good if Venerable Gotama were to explain the Dhamma to me so that I may know who an outcast is and what the conditions are that make an outcast."
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others (discredits the good of others), perverted in views, deceitful — know him as an outcast.
2. "Whosoever in this world kills living beings, once born or twice born, in whom there is no sympathy for living beings — know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious as an oppressor — know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs to others, what is not given to him — know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed to pay, saying, 'I owe no debt to you' — know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and grabs whatever that person has — know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of wealth, utters lies when questioned as a witness — know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives or friends — know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have grown old — know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother, sister or mother-in-law or father-in-law — know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental, and talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be known to others, and commits evil in secret — know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food, does not honor that host by offering food when he repays the visit — know him as an outcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other mendicant — know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers him by harsh speech, and does not offer him (any alms) — know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam) or falsehood expecting to gain something — know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other — know him as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless (in doing evil) — know him as an outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the Buddha, recluse or a householder — know him as an outcast.
20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a thief in the whole universe — he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.
*Arahant- someone who has reached very high levels of enlightenment (but haven't reached full enlightenment yet)
I don't necessarily agree with all the conditions one should become an outcast, and I don't know if I fully agree with the idea of ostacisizing people, but I like this sutta because it emphasizes that actions are what matters in regards to how one treats people. Which I find an important idea, because I've encountered many people who will treat people poorly/backstab people/etc on grounds that don't matter (which I personally define as things which do not *affect* others)- clothing choice, interests (that aren't harmful in nature), habits, etc.
On another note, I enjoy how in this sutta the brahman is cursing out the Buddha but when the Buddha talks about his garb not being a condition for being an outcast the brahman is suddenly all "ooh please teach me Venerable". Totally unrealistic dialogue, haha. It's pretty rampant throughout the Tipitaka, though. Makes for good entertainment.
Vasala Sutta: On Outcasts
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then in the forenoon the Blessed One having dressed himself, took bowl and (double) robe, and entered the city of Savatthi for alms. Now at that time a fire was burning, and an offering was being prepared in the house of the brahman Aggikabharadvaja. Then the Blessed One, while on his alms round, came to the brahman's residence. The brahman seeing the Blessed One some way off, said this: "Stay there, you shaveling, stay there you wretched monk, stay there you outcast." When he spoke thus the Blessed One said to the brahman: "Do you know, brahman, who an outcast is and what the conditions are that make an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is nor the conditions that make an outcast. It is good if Venerable Gotama were to explain the Dhamma to me so that I may know who an outcast is and what the conditions are that make an outcast."
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others (discredits the good of others), perverted in views, deceitful — know him as an outcast.
2. "Whosoever in this world kills living beings, once born or twice born, in whom there is no sympathy for living beings — know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious as an oppressor — know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs to others, what is not given to him — know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed to pay, saying, 'I owe no debt to you' — know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and grabs whatever that person has — know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of wealth, utters lies when questioned as a witness — know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives or friends — know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have grown old — know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother, sister or mother-in-law or father-in-law — know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental, and talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be known to others, and commits evil in secret — know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food, does not honor that host by offering food when he repays the visit — know him as an outcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other mendicant — know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers him by harsh speech, and does not offer him (any alms) — know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam) or falsehood expecting to gain something — know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other — know him as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless (in doing evil) — know him as an outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the Buddha, recluse or a householder — know him as an outcast.
20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a thief in the whole universe — he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.
*Arahant- someone who has reached very high levels of enlightenment (but haven't reached full enlightenment yet)
I don't necessarily agree with all the conditions one should become an outcast, and I don't know if I fully agree with the idea of ostacisizing people, but I like this sutta because it emphasizes that actions are what matters in regards to how one treats people. Which I find an important idea, because I've encountered many people who will treat people poorly/backstab people/etc on grounds that don't matter (which I personally define as things which do not *affect* others)- clothing choice, interests (that aren't harmful in nature), habits, etc.
On another note, I enjoy how in this sutta the brahman is cursing out the Buddha but when the Buddha talks about his garb not being a condition for being an outcast the brahman is suddenly all "ooh please teach me Venerable". Totally unrealistic dialogue, haha. It's pretty rampant throughout the Tipitaka, though. Makes for good entertainment.
Last edit: 02 Oct 2012 00:03 by . Reason: color
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05 Oct 2012 01:41 - 05 Oct 2012 01:42 #75595
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Replied by on topic (Fools) Anguttara Nikaya 3.2
Lakkhana Sutta: Characterized (by Action)
"Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one's life that one's discernment shines.
"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.
"A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.
"Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' That's how you should train yourselves."
*Note: from now on I'll be adding a 1-2 word subject indicator in the subject bar.
"Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one's life that one's discernment shines.
"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.
"A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.
"Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' That's how you should train yourselves."
*Note: from now on I'll be adding a 1-2 word subject indicator in the subject bar.
Last edit: 05 Oct 2012 01:42 by . Reason: typo
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06 Oct 2012 23:09 #75801
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Replied by on topic (Happiness) Khuddaka Nikaya
Dhammapada, Happiness, verses 197-200
Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
Our internal state is more important than our external one. Why do there exist happy people in miserable conditions, and miserable people in happy conditions? Our outlook creates our world, not vice-versa. Two people could live the exact same life and have completely different views of it- one may think it is satisfactory and contains all one could ever need, another may think it is not enough and therefore unsatisfactory.
That isn't to say these verses are about complacency- developing a mindset that can survive in hard conditions so that those conditions may remain the same. In my personal opinion, we should always strive to improve poor life conditions, but while doing so should develop a mindset that isn't affected by those conditions. If I have a boss who mistreats myself or others at work, I should work to have justice enacted on the boss, while not allowing the mistreatment to harm my state of mind/get the better of me.
By developing one's mindset, it is possible to live happily in less than ideal conditions.
Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
Our internal state is more important than our external one. Why do there exist happy people in miserable conditions, and miserable people in happy conditions? Our outlook creates our world, not vice-versa. Two people could live the exact same life and have completely different views of it- one may think it is satisfactory and contains all one could ever need, another may think it is not enough and therefore unsatisfactory.
That isn't to say these verses are about complacency- developing a mindset that can survive in hard conditions so that those conditions may remain the same. In my personal opinion, we should always strive to improve poor life conditions, but while doing so should develop a mindset that isn't affected by those conditions. If I have a boss who mistreats myself or others at work, I should work to have justice enacted on the boss, while not allowing the mistreatment to harm my state of mind/get the better of me.
By developing one's mindset, it is possible to live happily in less than ideal conditions.
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16 Oct 2012 00:21 #76689
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Replied by on topic (Blessings) Khuddaka Nikaya
References to know:
* the Blessed One- the Buddha
* Nibbana- Nirvana
Mangala Sutta
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:
1. "Many deities and men longing for happiness have pondered on (the question of) blessings. Pray tell me what the highest blessings are.
2. "Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor — this is the highest blessing.
3. "To reside in a suitable locality, to have performed meritorious actions in the past, and to set oneself in the right direction — this is the highest blessing.
4. "Vast learning, skill in handicrafts, well grounded in discipline, and pleasant speech — this is the highest blessing.
5. "To support one's father and mother; to cherish one's wife and children, and to be engaged in peaceful occupations — this is the highest blessing.
6. "Liberality, righteous conduct, rendering assistance to relatives, and performance of blameless deeds — this is the highest blessing.
7. "To cease and abstain from evil, to abstain from intoxicating drinks, and diligent in performing righteous acts — this is the highest blessing.
8. "Reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma, the teaching of the Buddha — this is the highest blessing.
9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions on the Dhamma — this is the highest blessing.
10. "Self-control, chastity, comprehension of the Noble Truths, and the realization of Nibbana — this is the highest blessing.
11. "The mind that is not touched by the vicissitudes of life[*] the mind that is free from sorrow, stainless, and secure — this is the highest blessing.
12. "Those who have fulfilled the conditions (for such blessings) are victorious everywhere, and attain happiness everywhere — To them these are the highest blessings."
* The vicissitudes of life are gain and loss, good repute and ill repute, praise and blame, and joy and sorrow. A mind not affected by those vicissitudes is a blessing.
* the Blessed One- the Buddha
* Nibbana- Nirvana
Mangala Sutta
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:
1. "Many deities and men longing for happiness have pondered on (the question of) blessings. Pray tell me what the highest blessings are.
2. "Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor — this is the highest blessing.
3. "To reside in a suitable locality, to have performed meritorious actions in the past, and to set oneself in the right direction — this is the highest blessing.
4. "Vast learning, skill in handicrafts, well grounded in discipline, and pleasant speech — this is the highest blessing.
5. "To support one's father and mother; to cherish one's wife and children, and to be engaged in peaceful occupations — this is the highest blessing.
6. "Liberality, righteous conduct, rendering assistance to relatives, and performance of blameless deeds — this is the highest blessing.
7. "To cease and abstain from evil, to abstain from intoxicating drinks, and diligent in performing righteous acts — this is the highest blessing.
8. "Reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma, the teaching of the Buddha — this is the highest blessing.
9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions on the Dhamma — this is the highest blessing.
10. "Self-control, chastity, comprehension of the Noble Truths, and the realization of Nibbana — this is the highest blessing.
11. "The mind that is not touched by the vicissitudes of life[*] the mind that is free from sorrow, stainless, and secure — this is the highest blessing.
12. "Those who have fulfilled the conditions (for such blessings) are victorious everywhere, and attain happiness everywhere — To them these are the highest blessings."
* The vicissitudes of life are gain and loss, good repute and ill repute, praise and blame, and joy and sorrow. A mind not affected by those vicissitudes is a blessing.
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20 Oct 2012 22:51 - 20 Oct 2012 22:52 #77586
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Replied by on topic Samyutta Nikaya 22.48
The 5 aggregates! A fundamental concept of Buddhist thought. What is an aggregate? Aggregates are the components that make up a whole. For example, flour, eggs, milk, baking powder, and sugar are the aggregates of a cake. In Buddhism, the 5 Aggregates (known as the 5 Khandas) are the components that a person uses to create a conception of self and world (these things help a person create a sense of "this is me/this is not me".) The 5 Khandas are:
1. Form (physical matter- e.g the body)
2. Feeling (sensing something as pleasant, unpleasant, or neutral)
3. Perception (recognizing things- e.g to register that the sound you hear is an ambulance siren is an act of perception)
4. Mental Formations (all of the opinions, feelings, prejudices, biases, conceptions, etc an experience, object, or thought triggers. e.g to view an open wound as repulsive is a mental formation)
5. Consciousness (moment to moment awareness)
In Buddhism, attachment to the 5 Khandas contribute to our suffering. An example of this would be a resistance to the thought of aging. When you age your body (form) changes. It may feel unpleasant (feeling), or you may, upon noticing that others view aging negative(perception), yourself create the idea in your head that aging is unattractive or should be avoided (mental formation). Remaining attached to those aggregates- your current (not so old) body, your unpleasant bodily feelings (attributed to aging), the negative views of others, your own negative conception of aging- and not wanting to change them only contributes to your suffering.
I'm not advanced enough to understand how one could cling to consciousness, sorry for lacking an example there :lol:
Some Khandas are clingable (e.g the example above), others not so much (e.g my sock. My sock is a form that I'm not going to experience a lot of suffering over, as I'm not likely to cling to my sock. If I lose it or it gets worn out, whatevs)
I hope I'm making this material clear, if you need clarification just post/PM me and I will certainly try to make this material more understandable/break it down further.
Khandha Sutta: Aggregates
At Savatthi. There the Blessed One said, "Monks, I will teach you the five aggregates & the five clinging-aggregates. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Now what, monks, are the five aggregates?
"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate.
"Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate.
"Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate.
"Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate.
"Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate.
"These are called the five aggregates.
"And what are the five clinging-aggregates?
"Whatever form — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.
"Whatever feeling — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the feeling clinging-aggregate.
"Whatever perception — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the perception clinging-aggregate.
"Whatever (mental) fabrications — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — are clingable, offer sustenance, and are accompanied with mental fermentation: Those are called the fabrications clinging-aggregate.
"Whatever consciousness — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the consciousness clinging-aggregate.
"These are called the five clinging-aggregates."
1. Form (physical matter- e.g the body)
2. Feeling (sensing something as pleasant, unpleasant, or neutral)
3. Perception (recognizing things- e.g to register that the sound you hear is an ambulance siren is an act of perception)
4. Mental Formations (all of the opinions, feelings, prejudices, biases, conceptions, etc an experience, object, or thought triggers. e.g to view an open wound as repulsive is a mental formation)
5. Consciousness (moment to moment awareness)
In Buddhism, attachment to the 5 Khandas contribute to our suffering. An example of this would be a resistance to the thought of aging. When you age your body (form) changes. It may feel unpleasant (feeling), or you may, upon noticing that others view aging negative(perception), yourself create the idea in your head that aging is unattractive or should be avoided (mental formation). Remaining attached to those aggregates- your current (not so old) body, your unpleasant bodily feelings (attributed to aging), the negative views of others, your own negative conception of aging- and not wanting to change them only contributes to your suffering.
I'm not advanced enough to understand how one could cling to consciousness, sorry for lacking an example there :lol:
Some Khandas are clingable (e.g the example above), others not so much (e.g my sock. My sock is a form that I'm not going to experience a lot of suffering over, as I'm not likely to cling to my sock. If I lose it or it gets worn out, whatevs)
I hope I'm making this material clear, if you need clarification just post/PM me and I will certainly try to make this material more understandable/break it down further.
Khandha Sutta: Aggregates
At Savatthi. There the Blessed One said, "Monks, I will teach you the five aggregates & the five clinging-aggregates. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Now what, monks, are the five aggregates?
"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate.
"Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate.
"Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate.
"Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate.
"Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate.
"These are called the five aggregates.
"And what are the five clinging-aggregates?
"Whatever form — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.
"Whatever feeling — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the feeling clinging-aggregate.
"Whatever perception — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the perception clinging-aggregate.
"Whatever (mental) fabrications — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — are clingable, offer sustenance, and are accompanied with mental fermentation: Those are called the fabrications clinging-aggregate.
"Whatever consciousness — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the consciousness clinging-aggregate.
"These are called the five clinging-aggregates."
Last edit: 20 Oct 2012 22:52 by . Reason: typo
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28 Sep 2014 02:33 #162230
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Replied by on topic Anguttara Nikaya 7.6 & 7.7
Dhana Sutta: Treasure
"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment.
"And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called the treasure of conviction.
"And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.
"And what is the treasure of conscience? There is the case where a disciple of the noble ones feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of conscience.
"And what is the treasure of concern? There is the case where a disciple of the noble ones feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern.
"And what is the treasure of listening? There is the case where a disciple of the noble ones has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning and expression — proclaim the holy life that is entirely complete and pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of listening.
"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.
"And what is the treasure of discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is called the treasure of discernment."
These, monks, are the seven treasures.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.
Ugga Sutta: To Ugga
Then Ugga, the king's chief minister, approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, he said to the Blessed One: "It's amazing, lord, & awesome, how prosperous Migara Rohaneyya is, how great his treasures, how great his resources!"
[The Buddha:] "But what is his property, Ugga? What are his great treasures & great resources?"
"One hundred thousand pieces of gold, lord, to say nothing of his silver."
"That is treasure, Ugga. I don't say that it's not. And that treasure is open to fire, floods, kings, thieves, & hateful heirs. But these seven treasures are not open to fire, flood, kings, thieves, or hateful heirs. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment. These, Ugga, are the seven treasures that are not open to fire, flood, kings, thieves, or hateful heirs.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern.
The treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures,
has great treasure in the world
that no human or divine being can excel.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.
I haven't posted a sutta in a while, and these suttas in particular speak to me right now. Maybe it's the fact I'm growing older and have an increase in adult (primarily economic) responsibilities, but I've noticed a tendency for me to focus on material gains as a means to soothe myself- a with x amount of money I don't have to worry about x or can do x, x, and x kind of mentality. These suttas, particularly Ugga Sutta, are a good reminder that material gains are impermanent and are susceptible to causing more suffering. Investment in securing a stable life is good, but even better is to invest in one's own development as a person so that even instability cannot sway you.
"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment.
"And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called the treasure of conviction.
"And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.
"And what is the treasure of conscience? There is the case where a disciple of the noble ones feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of conscience.
"And what is the treasure of concern? There is the case where a disciple of the noble ones feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern.
"And what is the treasure of listening? There is the case where a disciple of the noble ones has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning and expression — proclaim the holy life that is entirely complete and pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of listening.
"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.
"And what is the treasure of discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is called the treasure of discernment."
These, monks, are the seven treasures.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.
Ugga Sutta: To Ugga
Then Ugga, the king's chief minister, approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, he said to the Blessed One: "It's amazing, lord, & awesome, how prosperous Migara Rohaneyya is, how great his treasures, how great his resources!"
[The Buddha:] "But what is his property, Ugga? What are his great treasures & great resources?"
"One hundred thousand pieces of gold, lord, to say nothing of his silver."
"That is treasure, Ugga. I don't say that it's not. And that treasure is open to fire, floods, kings, thieves, & hateful heirs. But these seven treasures are not open to fire, flood, kings, thieves, or hateful heirs. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment. These, Ugga, are the seven treasures that are not open to fire, flood, kings, thieves, or hateful heirs.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern.
The treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures,
has great treasure in the world
that no human or divine being can excel.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.
I haven't posted a sutta in a while, and these suttas in particular speak to me right now. Maybe it's the fact I'm growing older and have an increase in adult (primarily economic) responsibilities, but I've noticed a tendency for me to focus on material gains as a means to soothe myself- a with x amount of money I don't have to worry about x or can do x, x, and x kind of mentality. These suttas, particularly Ugga Sutta, are a good reminder that material gains are impermanent and are susceptible to causing more suffering. Investment in securing a stable life is good, but even better is to invest in one's own development as a person so that even instability cannot sway you.
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09 Sep 2015 09:15 #202330
by Adder
Replied by Adder on topic Buddhism and Jediism- some daily dhamma
Something a bit different but still in the spirit of the topic (I hope!?) of Buddhist teachings which seem to have relevance to Jediism (for me at least!). Here is a commentary, a teaching, from Dilgo Khyentse Rinpoche (1910-1991) about Dzogchen from Tibetan Buddhism.
Your body is composed of the five aggregates, and your mind of the various kinds of consciousness. Your name, or the idea 'I,' is the label affixed to the momentary association of these two.
Examine first the concept, 'body.'
If you single out the skin, the flesh and the bones of your body one by one, and then ask yourself if the body is dwelling in the skin, if flesh could be the body, or if you can call the bones the body, what will you find? The further you take your investigation, all the way down to the atomic particles, the less you can point to the 'body'-or to any other material object, for that matter-as a discrete entity. 'Body' is merely a name given to a conglomeration of different things to which, once they are separated, that label no longer applies.
The same is true of the mind.
What you call 'my mind' is something you believe to have a certain continuity. But, as we have just seen, past, present and future thoughts and feelings can have no veritable point of mutual contact. It is not possible to conceive of an entity that is an amalgam of thoughts of which some have already ceased, some have not yet happened, and some exist in the present.
As for your name, you hold on to your identity as if it had some autonomous existence - as if it truly belonged to you. But if you examine it carefully, you will find that it has no intrinsic reality - as is the case with the name of anything. Take the word 'lion' for instance. It is made up of the letters L, I, O, and N. Take those four letters apart, and there is nothing left; the name has vanished.
Once you recognize these three concepts of body, mind, and name as being empty, there is no longer anything left of the so-called 'I.'
The 'I' is purely an invention, an imposture conjured up by delusion. Someone with eye disease might see all kinds of objects apparently floating in the sky-lights, lines, and spots-when in truth there is nothing there.
Similarly, because we have the disease of believing in an 'I,' we see that 'I' as an inherently existing entity.
In essence, the mind is what is aware of everything-it is a clarity that perceives all external objects and events. But try to find it, and it turns out to be as impossible to grasp and as elusive as a rainbow - the more you run after it, the further it appears to recede; the more you look at it, the less you can find. This is the empty aspect of the mind.
Clarity and emptiness are inseparably united in the true nature of mind, which is beyond all concepts of existence and non-existence. As the Great Master of Oddiyana said:
"Like a precious jewel buried under a poor man's house, Primordially pure awareness has always been present in the dharmakaya. It is because it is not recognized that the delusion of samsara takes place. By being introduced directly to that awareness and recognizing it, One realizes the wisdom of primordial space - and this is known as buddhahood."
Once you have been able to recognize the empty nature of mind, attachment and desire will not arise when your mind sees something beautiful, and hatred and repulsion will not develop whenever it comes across anything horrible or unpleasant.
Since these negative emotions no longer arise, the mind is no longer deceived or deluded, karma is not accumulated, and the stream of suffering is cut.
If you throw a stone at the nose of a pig, it will immediately turn round and run away. Likewise, whenever a thought develops, recognize it as being empty. That thought will immediately lose its compelling power and will not generate attachment and hatred-and once attachment and hatred are gone, realization of the perfectly pure Dharma will unfold naturally from within.
Indeed, try as you might, there is no way you will ever be rid of your attachment and hatred as long as you keep believing that they arise because of the external objects or circumstances to which they are connected.
The more you attempt to reject external phenomena, the more they will spring back at you.
Hence, therefore, the importance of recognizing the empty nature of your thoughts and simply allowing them to dissolve. When you know that it is mind that both creates and perceives samsara and nirvana, and also, at the same time, that the nature of mind is emptiness, then mind will be no longer be able to delude you and lead you around by the nose.
Your body is composed of the five aggregates, and your mind of the various kinds of consciousness. Your name, or the idea 'I,' is the label affixed to the momentary association of these two.
Examine first the concept, 'body.'
If you single out the skin, the flesh and the bones of your body one by one, and then ask yourself if the body is dwelling in the skin, if flesh could be the body, or if you can call the bones the body, what will you find? The further you take your investigation, all the way down to the atomic particles, the less you can point to the 'body'-or to any other material object, for that matter-as a discrete entity. 'Body' is merely a name given to a conglomeration of different things to which, once they are separated, that label no longer applies.
The same is true of the mind.
What you call 'my mind' is something you believe to have a certain continuity. But, as we have just seen, past, present and future thoughts and feelings can have no veritable point of mutual contact. It is not possible to conceive of an entity that is an amalgam of thoughts of which some have already ceased, some have not yet happened, and some exist in the present.
As for your name, you hold on to your identity as if it had some autonomous existence - as if it truly belonged to you. But if you examine it carefully, you will find that it has no intrinsic reality - as is the case with the name of anything. Take the word 'lion' for instance. It is made up of the letters L, I, O, and N. Take those four letters apart, and there is nothing left; the name has vanished.
Once you recognize these three concepts of body, mind, and name as being empty, there is no longer anything left of the so-called 'I.'
The 'I' is purely an invention, an imposture conjured up by delusion. Someone with eye disease might see all kinds of objects apparently floating in the sky-lights, lines, and spots-when in truth there is nothing there.
Similarly, because we have the disease of believing in an 'I,' we see that 'I' as an inherently existing entity.
In essence, the mind is what is aware of everything-it is a clarity that perceives all external objects and events. But try to find it, and it turns out to be as impossible to grasp and as elusive as a rainbow - the more you run after it, the further it appears to recede; the more you look at it, the less you can find. This is the empty aspect of the mind.
Clarity and emptiness are inseparably united in the true nature of mind, which is beyond all concepts of existence and non-existence. As the Great Master of Oddiyana said:
"Like a precious jewel buried under a poor man's house, Primordially pure awareness has always been present in the dharmakaya. It is because it is not recognized that the delusion of samsara takes place. By being introduced directly to that awareness and recognizing it, One realizes the wisdom of primordial space - and this is known as buddhahood."
Once you have been able to recognize the empty nature of mind, attachment and desire will not arise when your mind sees something beautiful, and hatred and repulsion will not develop whenever it comes across anything horrible or unpleasant.
Since these negative emotions no longer arise, the mind is no longer deceived or deluded, karma is not accumulated, and the stream of suffering is cut.
If you throw a stone at the nose of a pig, it will immediately turn round and run away. Likewise, whenever a thought develops, recognize it as being empty. That thought will immediately lose its compelling power and will not generate attachment and hatred-and once attachment and hatred are gone, realization of the perfectly pure Dharma will unfold naturally from within.
Indeed, try as you might, there is no way you will ever be rid of your attachment and hatred as long as you keep believing that they arise because of the external objects or circumstances to which they are connected.
The more you attempt to reject external phenomena, the more they will spring back at you.
Hence, therefore, the importance of recognizing the empty nature of your thoughts and simply allowing them to dissolve. When you know that it is mind that both creates and perceives samsara and nirvana, and also, at the same time, that the nature of mind is emptiness, then mind will be no longer be able to delude you and lead you around by the nose.
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