KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
Categories:

Archives:
Meta:
November 2018
M T W T F S S
« Oct   Dec »
 1234
567891011
12131415161718
19202122232425
2627282930  
11/30/18
LESSON 2822 Fri 230 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) Do Good Be Mindful People all over the world may practice Buddha Vacana the words of the Buddha from Tipitaka for Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and peace for all societies and to attain Eternal Bliss as Final Goal. Tipitaka in 61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda,64) Classical Lithuanian-Klasikinė lietuvių kalba,65) Classical Luxembourgish-Klassesch Lëtzebuergesch,66) Classical Macedonian-Класичен македонски,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 8:11 am
comments (0)
Vipassana Meditation Friday 30-11-2018 - Noble Path: Effort, Mindfulness, Concentration Book Contemplation - Day 63 Page Chant Workshop 9 (optional) https://course.org/campus/course/view.php?id=3 24 November - 30 November
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 4:13 am
https://course.org/campus/course/view.php?id=3

24 November - 30 November


https://course.org/campus/mod/book/view.php?id=198




Friday - Noble Path: Effort, Mindfulness, Concentration

1. Noble Path: Effort, Mindfulness, Concentration

RIGHT EFFORT

sammā vāyāma


“The effort of Avoiding, Overcoming,

Of Developing and Maintaining:

These four great efforts have been shown

By him, the scion of the sun.

And he who firmly clings to them,

May put an end to suffering.”

- Anguttara Nikāya



The Four Great Efforts:


1. The Effort to Avoid


Here
we avoid the arising of unwholesome things that have not yet arisen.
This would include guarding the sense doors in order that we are not
drawn to craving.


2. The Effort to Overcome


Here
we overcome the unwholesome things that have arisen. If sense desire
has arisen strong effort is required to abandon it. We would also work
to overcome thoughts of ill will and harm.


3. The Effort to Develop


Here
we encourage the development of wholesome things that have not yet
arisen: one “develops the Factors of Enlightenment based on seclusion,

on dispassion, on cessation that ends in deliverance, namely: Mindfulness, Investigation of the Dhamma, Energy, Rapturous Joy, Calm,
Concentration and Equanimity.”


4. The Effort to Maintain


Here
we maintain the wholesome things that have arisen and allow them to
grow and mature. It particularly refers to the ability to keep in the
mind a favourable object of concentration in order that it can grow in
stability and strength until we gain realisation.


RIGHT MINDFULNESS

sammā sati


“The
only way that leads to the attainment of purity, to the overcoming of
sorrow and lamentation, to the end of pain and grief, to the entering
upon the right path and the realization of Nibbāna, is by the ‘Four
Foundations of Mindfulness’. And which are these four?

Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.” - Digha Nikāya 22



The Four Foundations of Mindfulness:


1. Contemplation of the Body


This
can take many forms. We have already begun to practise ànàpànasati, the
Mindfulness of Breathing, which falls into this category.

It would also
include: Mindfulness of the Four Postures (”I go, I stand, I sit, I lie
down”); Clear Comprehension of Actions (In everything we do we are
aware of our intention, of our advantage, of our duty and of the true
nature of our action.);

Contemplation of the Four Elements (Seeing the
body and its actions as consisting of the Solid Element, the Liquid
Element, the Heat Element, the Vibrating Element.); and Meditation on
Death (Traditionally known as cemetery meditations, where we observe the
decay of the body.).


2. Contemplation of the Feelings


Here
we are wholly conscious of feelings as they arise, whether they are
agreeable, disagreeable or neutral.

We see them for what they are
without attaching to them, merely watching them arise, change and pass.
We begin to realize they are simply feelings and that there is
ultimately no fixed experiencer of them - no Ego. They arise and pass
because that is their nature.


3. Contemplation of the Mind

“Herein
the disciple knows the greedy mind as greedy, and the not greedy mind
as not greedy; knows the hating mind as deluded and the undeluded mind
as undeluded.
He knows the cramped mind as cramped,

and the scattered
mind as scattered; knows the developed mind as developed, and the
underdeveloped mind as undeveloped… Thus he dwells in contemplation of
the mind, either with regard to his own person, or to other persons, or
to both.

He beholds how consciousness arises; beholds how it passes
away; beholds the arising and passing away of consciousness.

‘Mind is
there’; this clear awareness is present in him, to the extent necessary
for knowledge and mindfulness; and he lives independent, unattached to
anything in the world. Thus does the disciple dwell in contemplation of
the mind.” - Digha Nikāya 22



4. Contemplation of the Mind-Objects


In
this form of meditation we choose to systematically contemplate a
number of different concepts in relation to the way things are:


The Five Hindrances ( nivarana )

Sense desire, ill will, sloth and torpor, restlessness and worry, sceptical doubt



The Five Aggregates ( khandha )

Material form, feeling, perception, mental formations, consciousness


The Six Sense Bases ( āyatana )

Eye and visible form, ear and sounds, nose and smells, tongue and flavour, body and touch, mind and mind-objects


The Seven Factors of Enlightenment ( bojjhanga )

Mindfulness, investigation of dhammas, energy, rapture, calm, concentration, equanimity


The Four Noble Truths ( ariya sacca )

Suffering, the arising of suffering, the cessation of suffering, the path leading to the cessation of suffering


RIGHT CONCENTRATION

sammā samādhi

Right
Concentration means the development of wholesome one-pointedness. We
centre our minds upon an object and develop our ability to focus
entirely upon it.

The Buddha listed forty subjects for such meditation
and we have begun to work with several of these. Both ānāpānasati and
the brahmavihāra meditations are included within this category.

Concentration
is usually seen as aiming at the jhānas - the absorptions. It develops
first through the jhānas factor of (1) initial application of mind, then
(2) sustained application, (3) rapture, (4) happiness, and finally (5)
one-pointedness.

These factors counteract the Five Hindrances that we
discussed earlier. The practice of Right Concentration is a gradual
purification, moving from coarser sensations and objects to ever more
subtle ones until we attain the fourth jhāna and then the four
immaterial states (which are further refinements):


First Jhāna

This is made up of the five absorption factors listed above.


Second Jhāna

This
consists of rapture, happiness and one-pointedness (the cruder elements
of initial and sustained application having subsided).


Third Jhāna

Only happiness and one-pointedness remain because rapture, a less-refined state given to excitement, has been overcome.


Fourth Jhāna

Realising
the comparatively coarse nature of happiness (when compared with
neutrality), the fourth jhāna consists only of one-pointedness and
neutrality.


https://course.org/campus/mod/page/view.php?id=197&forceview=1



Contemplation - Day 62


370. Cut
off five, abandon five, cultivate five.


The
bhikkhu who transcends five fetters


is
called a flood-crosser.



371. Meditate,
O bhikkhu! Be not heedless.


Guard
the mind from sense pleasure’s whirl.


Be
not careless and swallow that ball of lead;


lest
you cry “This is pain” as it burns.



372. Meditative
absorption is not present without wisdom,


nor
wisdom in one who lacks absorption.


One
balanced in absorption and wisdom


is
indeed close to Nibbana.



373. Retiring
to a solitary abode,


that
bhikkhu who has calmed his mind,


and
clearly comprehends the Dhamma,


exceeds
all human joys.



374. Witnessing
the aggregates in rise and fall,


one
experiences happiness;


to
those who see with insight,


this
is the Deathless.



375. Sense
restraint, contentment,


discipline
according to the rules,


association
with noble friends -


energetic
and of pure conduct:


This
is the foundation for a wise bhikkhu.



Last modified: Thursday, 12 January 2017, 7:04 pm

https://course.org/campus/mod/page/view.php?id=224


Chant Workshop 9 (optional)

The
meditation practices we are using are drawn from the Theravāda
tradition which bases its teachings on the words of the Buddha and his
early followers as recorded in the Pāli Canon.

Pāli is a written
liturgical language and is often also used for traditional chants that
many meditators find helpful as part of their spiritual practice. During
the course we will introduce a small number of these chants in Pāli or
in translated English form.

Over
the weeks the individual chants build to form the text for a puja, or
dedication ceremony, that some practitioners may wish to use as a way of
periodically rededicating their meditation practice. Please use the
chants if you find them helpful; please ignore them if you prefer.


The Complete Puja Chant

The
eight components that we’ve introduced over the past weeks comprise a
traditional puja. The complete text is linked below for you to use if
you wish. Please feel free to incorporate other texts that have meaning
for you.

This tradition has no place for meaningless ritual - but plenty
of space for meaningful ritual. The main thing is that whatever you use
is supportive of your meditation practice and further spiritual
development.


Download the PDF of the complete text here (Text ONLY, 45KB)

Download the PDF and all mp3 audio files here for personal use (9MB approx)

(1) CHANT 1: Vandana & Tisarana

 

-1:42

(2) CHANT 2: Panca Sila

 

-0:44
 

(3) CHANT 3: Iti Pi So

 

-1:38

(4) CHANT 4: The Metta Sutta

 

-2:59

(5) CHANT 5: The Sublime Abodes

 

-3:13

(6) CHANT 6: Frequent Recollections

 

-1:08

(7) CHANT 7: Blessings

 

-3:37

(8) CHANT 8: Ending the Puja

 

-1:10
 


Last modified: Thursday, 13 September 2018, 5:25 pm

comments (0)