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| Sabbapapassa akaranam Kusalassa upasampada Sacitta pariyodapanam Etam buddhana sasanam |
Every evil |
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Sabbe satta sada |
May all living beings always live happily, free from animosity. May all share in the blessings springing from the good I have done. |
Wandering monk with alms bowl
David Grubin Productions
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“Go forth, monks, for the happiness of the many, out
of compassion for the world… There are beings whose eyes have little
dust on them, who will perish if they do not hear the teaching. But if
they hear the teaching, they will gain liberation.”are the words of Buddha.Practicing Meditation learnt and practiced
from the original words of the Buddha the Awakened One with Awareness
will lead to the path to gain liberation and Eternal Bliss as Final
Goal.
The Buddhist Legacy – Buddhism in Karnataka |
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Under the patronage of the Mauryas and Satvahanas,
Our destination, Aihole, There is scope for tourism in each tiny village. Hence, it should be richly developed. https://www.youtube.com/watch? https://www.youtube.com/watch? Karnataka Tourism
Art historians say Aihole
The Chaitya, a double Chaitya:
A chaitya is a Buddhist shrine or prayer hall with a stupa at one end. In modern texts on Indian architecture, the term chaitya-griha is often used to denote an assembly or prayer hall that houses a stupa. Chaitya
is a religious term, while stupa is an architectural term for a mound containing a relic of the Buddha and later on of leading Buddhist saints  Definition of Chaitya from all online and printed dictionaries, photos and videos about Chaitya
Buddhist Schools of Art - Part 1
Published on Feb 15, 2013
Education  This
topic explains the Buddhist Schools of arts- The Mauryan School of Art, The Sunga School of Art, The Mathura or Kushana School of Art and The Gandhara… Buddhism was founded in Shravanabelagola has two hills, Chandragiri and Vindhyagiri. Acharya Bhadrabahu and his pupil Chandragupta Maurya are believed to have meditated there. Chandragupta Basadi, which was dedicated to Chandragupta Maurya, was originally built there by Ashoka in the third century BC. Chandragiri also has memorials to numerous monks and Śrāvakas who have meditated there since the fifth century AD, including the last king of the Rashtrakuta dynasty of Manyakheta. Chandragiri also has a famous temple built by Chavundaraya.Inscriptions in Prakrit, dating from 981 AD. The inscription praises the king who funded the effort and his general, Chavundaraya. Some hold the view, Indian History and Architecture
Navigating Indian History through its Architecture
Banavasi – The First Kannada CapitalChapter I Past References and Political History Banavasi holds a very important position
With the distribution of Ashoka’s inscription in
While the power of the Since then, Though no Rashtrakuta inscription has been found in With the Kalyana Chalukyas Kadambas of Hangal Due to its strategic location, being Banavasi was with the
In point of fact,
Early on, Buddhism
Why then, are there are
The Mauryan inscriptions
The Satavahanas were
From 30 BC to the second
The Satvahanas may have
The earliest epigraphic
Another chronicler,
It is at Sannati,
The Sannatis
After the Satavahanas,
The Gangas, ruling from
Like the Gangas, the
Recent excavations of the
The Buddhist Chaitya
In Gadag Taluk, Dharwad
Tara’s consort
In Kolivada, Hubbali
The Vihara on Kadari Hill
Thereafter, it became
There are estimated to be |
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“No God, no Brahma can be found
No matter of this wheel of life
Just bare phenomena roll
Depend on conditions all.(Visuddhi Magga)”
The Law of
Dependent Origination is one of the most important teachings of the Buddha, and it is also
very profound. The Buddha has often expressed His experience of Awakenment in one of
two ways, either in terms of having understood the Four Noble Truths, or in terms of
having understood the nature of the dependent origination. However, more people have heard
about the Four Noble Truths and can discuss it than the Law of Dependent Origination,
which is just as important.
Although the actual insight into dependent origination
arises with spiritual maturity, it is still possible for us to understand the principle
involved. The basis of dependent origination is that life or the world is built on a set
of relations, in which the arising and cessation of factors depend on some other factors
which condition them. This principle can be given in a short formula of four lines:
When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.
On this principle of interdependence and relativity rests
the arising, continuity and cessation of existence. This principle is known as the Law of
Dependent Origination in Pali, Paticca-samuppada. This law emphasizes an important
principle that all phenomena in this universe are relative, conditioned states and do not
arise independently of supportive conditions. A phenomenon arises because of a combination
of conditions which are present to support its arising. And the phenomenon will cease when
the conditions and components supporting its arising change and no longer sustain it. The
presence of these supportive conditions, in turn, depend on other factors for their
arising, sustenance and disappearance.
The Law of Dependence Origination is a realistic way
of understanding the universe and is the Buddhist equivalent of Einstein’s Theory of
Relativity. The fact that everything is nothing more than a set of relations is consistent
with the modern scientific view of the material world. Since everything is conditioned,
relative, and interdependent, there is nothing in this world which could be regarded as a
permanent entity, variously regarded as an ego or an eternal soul, which many people
believe in.
The phenomenal world is built on a set of relations, but
is this the way we would normally understand the world to be? We create fictions of its
permanency in our minds because of our desires. It is almost natural for human beings to
cling to what they consider as beautiful or desirable, and to reject what is ugly or
undesirable. Being subjected to the forces of greed and hatred, they are misled by
delusion, clouded by the illusion of the permanency of the object they cling to or reject.
Therefore, it is hard for us to realize that the world is like a bubble or mirage, and is
not the kind of reality we believe it to be. We do not realize that it is unreal in
actuality. It is like a ball of fire, which when whirled around rapidly, can for a time,
create the illusion of a circle.
The fundamental principle at work in dependent origination
is that of cause and effect. In dependent origination, what actually takes place in the
causal process is described in detail. To illustrate the nature of dependent origination
of the things around us, let us consider an oil lamp. The flame in an oil lamp burns
dependent upon the oil and the wick. When the oil and the wick are present, the flame in
an oil lamp burns. If either of these is absent, the flame will cease to burn. This
example illustrates the principle of dependent origination with respect to a flame in an
oil lamp. Or in an example of a plant, it is dependent upon the seed, earth, moisture, air
and sunlight for the plant to grow. All these phenomena arise dependent upon a number of
causal factors, and not independently. This is the principle of dependent origination.
In the Dhamma, we are interested to know how the principle
of dependent origination is applied to the problem of suffering and rebirth. The issue is
how dependent origination can explain why we are still going round in Samsara, or explain
the problem of suffering and how we can be free from suffering. It is not meant to be a
description of the origin or evolution of the universe. Therefore, one must not be
mistaken into assuming that ignorance, the first factor mentioned in the dependent
origination, is the first cause. Since everything arises because of some preceding causes,
there can be no first cause.
According to the Law of Dependent Origination, there are
twelve factors which account for the continuity of existence birth after birth. The
factors are as follows:
Through ignorance are conditioned volitional actions or
kamma-formations.
Through volitional actions is conditioned consciousness.
Through consciousness are conditioned mental and physical phenomena.
Through mental and physical phenomena are conditioned the six faculties(i.e., five
physical sense-organs and mind).
Through the six faculties is conditioned (sensorial and mental) contact.
Through (sensorial and mental)contact is conditioned sensation.
Through sensation is conditioned desire, ‘thirst”.
Through desire (’thirst’) is conditioned clinging.
Through clinging is conditioned the process of becoming.
Through the process of becoming is conditioned birth.
Through birth are conditioned decay, death, sorrow, lamentation, pain, grief and despair.
This is how life arises, exists and continues, and how
suffering arises. These factors may be understood as sequentially spanning over a period
of three life-times; the past life, the present life, and the future life. In the
dependent origination, ignorance and mental formation belong to the past life, and
represent the conditions that are responsible for the occurrence of this life. The
following factors, namely, consciousness, mental and physical phenomena, the six senses,
contact, sensation, desire, clinging and becoming, are factors involved in the present
life. The last two factors, birth and decay and death, belong to the future life.
In this law, the first factor of Ignorance gives
rise to Volitional Activities (or kamma). Ignorance means not knowing or understanding the
true nature of our existence. Through Ignorance, good or evil deeds are performed which
will lead a person to be reborn. Rebirth can occur in various planes of existence: the
human world, the celestial or higher planes, or even suffering planes depending of the
quality of a person’s kamma. When a person dies, his Volitional Activities will condition
the arising of Consciousness, in this case to mean the re-linking Consciousness which
arises as the first spark of a new life in the process of re-becoming.
Once the re-linking Consciousness has taken place,
life starts once again. Dependent on the Consciousness, there arise Mind and Matter, that
is, a new ‘being’ is born. Because there are Mind and Matter, there arise the six
Sense-organs (the sixth sense is the mind itself). With the arising of the Sense-organs,
there arises Contact. Contact with what? Contact with sights, sounds, smells, tastes,
tactile objects, and mental objects.
These sights, sounds, smells, tastes, tactile objects, and
mental objects can be beautiful, pleasing and enticing. On the other hand, they can be
ugly and distasteful. Therefore, dependent on Contact arises Sensations: feelings that are
pleasant, unpleasant or neutral. Because of these feelings, the laws of attraction
(greed)and repulsion (aversion) are now set in motion. Beings are naturally attracted to
pleasant objects and repelled by unpleasant objects. As a result of Sensation, Desire
arises. A person desires and thirsts for forms that are beautiful and enticing; sounds
that are beautiful and enticing; tastes, smells, touch, and objects which the mind regards
as beautiful and enticing. From these Desires, he develops very strong Clinging to the
beautiful object (or strongly rejects the repulsive object). Now because of this Clinging
and attachment, the next life is conditioned and there arises Becoming. In other words,
the processes of Becoming are set in motion by Clinging.
The next link in this chain of Dependent Origination is
that Becoming conditions the arising of Birth. And finally, dependence on Birth arise
Decay and Death, followed by Sorrow, Lamentation, Pain, Grief and Despair.
The process can be ceased if the formula is taken in
the reverse order: Through the complete cessation of ignorance(through the cultivation of
Insight), volitional activities or kamma-formations cease; through the cessation of
volitional activities, consciousness ceases; °‚ through the cessation of birth, the
other factors of decay, death, sorrow, etc., cease. Therefore, one can be free from the
rounds of rebirth through the eradication of ignorance.
To re-iterate what was mentioned earlier, this doctrine of
Dependent Origination merely explains the processes of Birth and Death, and is not a
theory of the evolution of the world. It deals with the Cause of re-birth and Suffering,
but in no way attempts to show the absolute Origin of Life. Ignorance in Dependent
Origination is the ignorance of the Four Noble Truths. It is very important for us to
understand the Four Noble Truths because it is the ignorance of these Truths that has
trapped us all in the endless cycle of birth and death.
According to the Buddha, while He was speaking to Ananda:
It is by their not being able to comprehend the Dependent Origination, that people are
entangled like a ball of cotton, and not being able to see the Truth, are always afflicted
by Sorrow, –born often into conditions that are dismal and dreary, where confusion and
prolonged suffering prevail. And, they do not know how to disentangle themselves to get
out.
-ooOoo-
Dependent co arising; dependent origination. A map showing the way the
aggregates (khandha) and sense media (ayatana) interact with ignorance
(avijja) and craving (tanha) to bring about stress and suffering
(dukkha). As the interactions are complex, there are several different
versions of paticca samuppada given in the suttas. In the most common
one, the map starts with ignorance. In another common one, the map
starts with the interrelation between name (nama) and form (rupa) on the
one hand, and sensory consciousness (vinnana) on the other.
(Source): Access to Insight: A Glossary of Pali and Buddhist Terms
Conditioned
production of the twelve interdependent causes. It is the explanation
of the anatta process, it rules over the appearance and disappearance of
each phenomenon.
See also: paticca samuppada
(Source): Dhamma Dana: Pali English Glossary‘dependent origination’, is the
doctrine of the conditionality of all physical and psychical phenomena, a
doctrine which, together with that of impersonality (anattā), forms
the indispensable condition for the real understanding and realization of the
teaching of the Buddha. It shows the conditionality and dependent nature of that
uninterrupted flux of manifold physical and psychical phenomena of existence
conventionally called the ego, or man, or animal, etc.
Whereas the doctrine of impersonality, or anattā,
proceeds analytically, by splitting existence up into the ultimate constituent
parts, into mere empty, unsubstantial phenomena or elements, the doctrine of
dependent origination, on the other hand, proceeds synthetically, by showing
that all these phenomena are, in some way or other, conditionally related with
each other. In fact, the entire Abhidhamma Pitaka, as a whole, treats really of
nothing but just these two doctrines: phenomenality - implying impersonality and
conditionality of all existence. The former or analytical method is applied in
Dhammasangani, the first book of the Abhidhamma Pitaka; the latter or
synthetical method, in Patthāna, the last book of the Abhidhamma Pitaka. For a
synopsis of these two works, s. Guide I and VII.
Though this subject has been very frequently treated by
Western authors, by far most of them have completely misunderstood the true
meaning and purpose of the doctrine of dependent origination, and even the 12
terms themselves have often been rendered wrongly.
The following diagram shows the relationship of dependence
between three successive lives:
PAST
Karma-Process (kammabhava)
5 causes: 1,2,8,9,10
PRESENT
Rebirth-Process (upapattibhava)
5 results: 3-7
Karma-Process (kammabhava)
5 causes: 1,2,8,9,10
FUTURE
Rebirth-Process (upapattibhava)
5 results: 3-7
Before taking up the study of the following exposition, it is
suggested that the reader first goes thoroughly through the article on the 24
conditions (s. paccaya). For a thorough understanding of the paticcasamuppāda
he should know the main modes of conditioning, as decisive support, co-nascence,
pre-nascence, etc.
For a closer study of the subject should be consulted:
Paticcasamuppada is Pali language, a combination of three words, i.e.
Patticca means because” and “dependent upon.” Sam means well, Uppada
means arising of effect through cause, so dependent on cause there
arises effect, hence it is known in English as Law of Dependent
Origination or Cycle of Rebirth.
(Source): This is Myanmar: The Doctrine of Paticcasammupada
Paticcasamuppada is Pali language, a combination of three words, i.e.
Patticca means because” and “dependent upon.” Sam means well, Uppada
means arising of effect through cause, so dependent on cause there
arises effect, hence it is known in English as Law of Dependent
Origination or Cycle of Rebirth.
(Source): This is Myanmar: The Doctrine of Paticcasammupada Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
paṭiccasamuppāda : (m.) causal genesis; dependent origination.
(Source): BuddhaSasana: Concise Pali-English DictionaryPaṭicca-samuppāda,
(p. +samuppāda, BSk. prātītyasamutpāda, e.g. Divy 300, 547) “arising on
the grounds of (a preceding cause)” happening by way of cause, working
of cause & effect, causal chain of causation; causal genesis,
dependent origination, theory of the twelve causes.—See on this Mrs. Rh.
D. in Buddhism 90 f. , Ency. Rel. & Ethics, s. v. & KS. II, , preface. Cpd.
p. 260 sq. with diagram of the “Wheel of Life”; Pts. of Controversy,
390 f.—The general formula runs thus: Imasmiṃ sati, idaṃ hoti,
imass’uppādā, idaṃ uppajjati; imasmiṃ asati, idaṃ na hoti; imassa
nirodhā, idaṃ nirujjhati. This being, that becomes; from the arising of
this, that arises; this not becoming, that does not become: from the
ceasing of this, that ceases M. II, 32; S. II, 28 etc. The term usually occurs applied to dukkha
in a famous formula which expresses the Buddhist doctrine of evolution,
the respective stages of which are conditioned by a preceding cause
& constitute themselves the cause of resulting effect, as working
out the next state of the evolving (shall we say) “individual” or
“being, ” in short the bearer of evolution. The respective links in this
chain which to study & learn is the first condition for a
“Buddhist” to an understanding of life, and the cause of life, and which
to know forward and backward (anuloma-paṭilomaṃ manas’âkāsi Vin. I, 1) is indispensable for the student, are as follows. The root of all, primary cause of all existence, is avijjā ignorance; this produces saṅkhārā: karma, dimly conscious elements, capacity of impression or predisposition (will, action, Cpd.; synergies Mrs. Rh. D.), which in their turn give rise to viññāṇa thinking substance (consciousness, Cpd.; cognition Mrs. Rh. D.), then follow in succession the foll. stages: nāmarūpa individuality (mind & body, animated organism Cpd.; name & form Mrs. Rh. D.), saḷāyatana the senses (6 organs of sense Cpd.; the sixfold sphere Mrs. Rh. D.), phassa contact, vedanā feeling, taṇhā thirst for life (craving), upādāna clinging to existence or attachment (dominant idea Cpd.; grasping Mrs. Rh. D.), bhava (action or character Cpd.; renewed existence Mrs. Rh. D.), jāti birth (rebirth conception Cpd.), jarāmaraṇa
(+soka-parideva-dukkhadomanass’ûpayāsā) old age & death
(+tribulation, grief, sorrow, distress & despair). The BSk. form is
pratītya-samutpāda, e.g. at Divy 300, 547.
The Paṭicca-samuppāda is also called the Nidāna (“basis, ” or “ground, ” i.e. cause) doctrine, or the Paccay’ākāra (“related-condition”), and is referred to in the Suttas as Ariya-ñāya (“the noble method or system”). The term paccay’ākāra is late and occurs only in Abhidhamma-literature.—The oldest account is found in the Mahāpadāna Suttanta of the Dīgha Nikāya (D. II, 30 sq.; cp. Dial.
II. 24 sq.), where 10 items form the constituents of the chain, and are
given in backward order, reasoning from the appearance of dukkha in this world of old age and death towards the original cause of it in viññāṇa. The same chain occurs again at S. II, 104 sq.—A later development shows 12 links, viz. avijjā and saṅkhārā added to precede viññāṇa (as above). Thus at S. II, 5 sq.—A detailed exposition of the P. -s. in Abhidhamma literature is the exegesis given by Bdhgh at Vism.
XVII. (pp. 517—586, under the title of Paññā-bhūmi-niddesa), and at
VbhA. 130—213 under the title of Paccayākāra-vibhaṅga. ‹-› Some passages
selected for ref. : Vin. I, 1 sq.; M. I, 190, 257; S. I, 136; II, 1 sq. , 26 sq. , 42 sq. , 70, 92 sq. , 113 sq.; AI. 177; V, 184; Sn. 653; Ud. 1 sq.; Ps. I, 50 sq.; 144; Nett 22, 24, 32, 64 sq.; DA. I, 125, 126.
—kusala skilled in the (knowledge of the) chain of causation M. III, 63; Nd1 171; f. abstr. °kusalatā D. III, 212. (Page 394)
(Source): Sutta: The Pali Text Society’s Pali-English Dictionary
Pali
is the language of the Tipiṭaka, which is the sacred canon of Theravāda
Buddhism and contains much of the Buddha’s speech. Closeley related to
Sanskrit, both languages are used interchangeably between religions.
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History shows that during the time of the Buddha, the Kings
Bimbisara, Suddhodana, and Prasenajita received great benefit from their
practice of the Dhamma, and naturally wanted to share this benefit with
others. They enthusiastically supported the dissemination of the
Buddha’s teaching in their respective kingdoms. Yet the fact remains
that the Dhamma spread to the masses not only because of this royal
patronage but because of the efficacy of the technique itself. This
technique enables anyone who applies it to come out of misery by rooting
out the mental impurities of greed (lobha), hatred (dosa), and delusion (moha).
A simple and universal technique, it can be practised by men and women
from any class, any sect, any communal group, with the same results.
Suffering is universal: unwanted things happen and desired things may or
may not happen. A universal malady must have a universal remedy: Dhamma
is this remedy. The Buddha compassionately and freely distributed the
Dhamma throughout northern India, attracting a large number of people in
what was then called Majjhima Desa.
Similarly after the time of the Buddha, during the time of Emperor
Asoka in the third century B.C., the Dhamma spread widely. Again this
was mainly because of the practical, applied aspect of the teaching (Dhamma paṭipatti).
Several Asokan rock edicts prove this fact. Asoka must have himself
experienced the beneficial results of this technique, and he propagated
the Dhamma with great zeal. It was out of the volition to serve others,
which develops when the mind becomes purified, that he put forth so much
effort to help his subjects in both the mundane as well as the
supramundane spheres. On the Pillar Edict #7 he points out two reasons
why he succeeded in this. One was the rule of law and order in his
kingdom (Dhammaniyamani), but he gave more emphasis to the second reason which was the practice of meditation (nijhatiya),
the practical aspect of the Dhamma. This shows that he appreciated the
fact that the practice of the Dhamma is the main reason for its spread.
It was after the Third Council under Asoka’s patronage that fully
liberated arahant monks were sent out of northern India to nine
different areas to make the Dhamma available to more people. These monks
were called Dhamma dutas (Dhamma messengers). They naturally gave
emphasis to the practical aspect of the Dhamma by which they themselves
had become free from mental impurities. Filled with love and compassion,
they attracted large numbers of people to the path of liberation.
The following are the names of the elder monks (Theras) and the nine areas where they went to teach Dhamma:
Majjhantika Thera: Kasmira and Gandhara (Kashmir, Afghanistan, Peshawar and Rawalpindi in Northwest Pakistan)
Mahadeva Thera: Mahisamandala (Mysore)
Rakkhita Thera: Vanavasi (North Kanara in South India)
Yonaka Dhammarakkhita Thera: Aparantaka (Modern Northern Gujarat Kathiavar, Kachcha and Sindh)
Mahadhamma Rakkhita Thera: Maharattha (parts of Maharashtra around the source of Godavari)
Maha Rakkhita Thera: Yonakaloka (Ancient Greece)
Majjhima Thera: Himavanta Padesa Bhaga (Himalayan region)
Sona and Uttara Theras: Suvanna Bhumi (Burma)
Mahinda Thera and others: Tambapannidipa (Sri Lanka)
Asoka also sent teachers to as far away as present day Syria and
Egypt. He paved the way for coming generations to spread the sublime
Dhamma to the entire world.
His lead was followed by King Kanishka who sent teachers such as the
Theras Kumarajiva and Bodhidhamma to Central Asia and China.
From there the Dhamma went to Korea in the early 4th century A.D.,
and then to Japan. In India, Dhamma Universities—Takkasila, Nalanda,
Vikkamasila, and others—developed, flourished, and attracted learned
people from as far away as China. Dhamma also spread throughout
Southeast Asia. Large numbers of people started practising in Thailand,
Cambodia, Laos, Vietnam, and Indonesia. Tibet also received the Dhamma,
through the service of Santirakshita, Padmasambhava, Atisha, and
Kamalashila.
Today the technique which the Buddha taught 2,500 years ago is once
again flourishing, and is giving the same results now as it did then.
Thousands of people in India and in countries around the world are
learning Vipassana. What is attracting so many different types of people
to the Dhamma is the same as what attracted them 2,500 years ago: the
very practical nature of the teaching which is vivid, tangible,
wholesome, easily understood, giving benefit here and now, leading one
step-by-step to the goal.
As many people start to practise Dhamma once again, we can begin to
imagine what life in the time of the Buddha, and later in the time of
Asoka, was like: a society full of peace and harmony as millions of
people became established in love, compassion, and wisdom through the
practice of Dhamma.
May all beings be happy. May peace and harmony prevail.
To listen directly: Please
left click on the link to listen directly. Once the link is clicked,
you will be directed to a separate page containing the talk. Usually the
file starts to play in that window. If it doesn’t, you could highlight
the browser window and click ‘reload this page’. It will start to play.
To download: You could download the file by right clicking on the link and then selecting “save as” from the drop down menu.
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I.Yamakavagga II.Appamadavagga
XII.Attavagga XIII.Lokavagga
XVIII.Malavagga
XXI.Pakinnakavagga XXII.Nirayavagga XXIII.Nagavagga
*These two stories have the same verse. |
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Verse 42. All Wrong Issue Out Of Evil Mind
Explanation: When one bandit see another, he attacks the second |
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Verse 43. Well-Trained Mind Excels People
Explanation: Well directed thoughts can help a person better |
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Verse 127. Shelter Against Death
Explanation: There is not a single spot on Earth an evil-doer |
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Verse 128. No Escape From Death
Explanation: Not in the sky, nor in the ocean midst, not even |
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Verse 33. The Wise Person Straightens The Mind
Explanation: In the Dhammapada there are several references |
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Verse 34. The Fluttering Mind
Explanation: When making an effort to abandon the realm of |
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Verse 35. Restrained Mind Leads To Happiness
Explanation: The mind is exceedingly subtle and is difficult |
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Verse 36. Protected Mind Leads To Happiness
Explanation: The mind moves about so fast it is difficult |
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Verse 37. Death’s Snare Can Be Broken By Tamed Mind
Explanation: The mind is capable of travelling vast distances |
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Verse 38. Wisdom Does Not Grow If the Mind Wavers
Explanation: If the mind of a person keeps on wavering, and |
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Verse 39. The Wide-Awake Is Unfrightened
Explanation: For the person who’s mind is not dampened |
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Verse 40. Weapons To Defeat Death
Explanation: It is realistic to think of the body as vulnerable, |
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Verse 41. Without The Mind, Body Is Worthless
Explanation: Soon, this body, without consciousness, discarded |
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Verse 42. All Wrong Issue Out Of Evil Mind
Explanation: When one bandit see another, he attacks the second |
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Verse 43. Well-Trained Mind Excels People
Explanation: Well directed thoughts can help a person better |
56.Whatarethefourprotectivemed
W rtie s h o rt N o te s o n e a c h A ra k k h ā b h a v a n a i.e . B u
https://www.youtube.com/watch?v=63XPDqgxx3M
Four protective meditations - Part 1-1 Recollection of the Bhikkhu Buddhadatta
BAUS Chuang Yen Monastery
Published on Aug 29, 2016
The Four Protective Meditations:A Five-Week Course
with Ven. Bhikkhu Bodhi
Week 1 July 23, 2016 Part 1-1 Recollection of the Buddha
The four protective meditations are a group of meditation topics
designed to establish a firm foundation for growth in the Dhamma. The
four are: recollection of the Buddha, meditation on loving-kindness,
mindfulness of the bodily parts, and recollection of death. Over five
Saturdays in late July and August, Ven. Bhikkhu Bodhi will conduct a
course of day-long sessions on these subjects.
Category
Education
THE FOUR PROTECTIVE MEDITATIONS
As anyone who has done a retreat knows, the mind is a difficult beast
to tame. During the course of a session, it is inevitable that various
difficulties will arise. These can take many forms; boredom, pain,
desire and restlessness are among the most familiar. If the yogin
doesn’t have skillful means for dealing with these states, they can lead
to such discontent as to force an early end to the session. Leaving a
retreat early because of such mind states is to be defeated by the
defilements.
Meditation is a skill, and like any other skill part
of the learning process involves mastering various techniques. Dealing
with negative mind-states requires the judicious use of specific
preactises, just as medical skill requires the use of specific medicines
for various ailments of the body. To this end, a meditator should
develop a repertoire of secondary practises to supplement the primary
exercise. One special family of such meditations are called the “Four
Protective Meditations.”
They are given this name because they
guard the mind against the arising of negativity. To continue the
medical analogy, these are preventative medicine. In this regard, the
recommendation is to do some of each exercise on the first day of a
retreat, or before beginning a period of insight work. They plant seeds
in the mind that will help later on. A brief word about each;
LOVING-KINDNESS
The sign of this meditation is an emotional state, an open-hearted
acceptance and feeling of goodwill towards all sentient beings. The
traditional formula is the wish that “all beings be well and happy.” It
can be developed in a variety of ways, but the method most suitable in
the context of protective meditation is the method of general pervasion.
This refers to the spreading of loving-kindness out into the universe
in increasing circles, beginning with love extended towards yourself,
then out towards all beings in the room, in the locality, the province,
the country etc. through to all beings on the planet earth and then out
into the greater universe.
The initial stage of extending
loving-kindness toward yourself is absolutely crucial. Many people these
days have negative self-images and find it difficult to really love
themselves, so it may take work to raise the feeling. Don’t be concerned
that this may be “selfish.” It isn’t. You cannot love anyone else in
depth unless you love yourself, and conversely, if you do manage to
arouse genuine loving-kindness toward yourself, you will be unable to
withhold it from others. It will spontaneously overflow.
Remember
from the outset that the wish is “may this being (or all beings) be
well and happy.” It has nothing to do with approval or liking. This is
important because to be effective loving-kindness must be universal. The
meditator must learn to love all beings without discrimination between
the near and far, the liked and disliked, the good and evil or any other
pair of dualities. The liberating effect comes from the boundlessness
of the meditation.
CONTEMPLATION OF THE BUDDHA
The second
protective meditation is the contemplation of the Buddha. This is both a
devotional and an inspirational practise. The meditator should make
himself familiar with the attributes of the Buddha and contemplate them.
This can be combined with a puja.
Some preliminary research to
gain knowledge of the Buddha’s attributes is essential. The traditional
method is to work through the list given in the “Mirror of the Dhamma,”
that is the chant beginning itipi so… For a full description of the
attributes, see my article on doing Buddhanusati But here is a
bare-bones translation;
Araham - Perfected One, Arahant
Sammasambuddho - Perfectly Enlightened by His Own Effort
Vijjacaranasampanno - Perfect in Knowledge and Conduct
Sugato - The Fortunate One
Lokavidu - Knower of the Worlds
Anuttaro Purisadammasarathi - Unsurpassed Trainer of the Untrained
Sattha Devamanussanam - The Teacher of Gods and Humans
Buddho - Awake
Bhagava - The Blessed One
The meditator goes through the list, using creative imagination to
visualize what a Buddha would be like. This should be combined with
visualization of the Buddha. The idea is to imagine what it would mean
for someone to be completely purified and awake. The practise is best
done in front of a shrine, using a Buddha image as a point of reference.
MEDITATION ON FOULNESS
The third contemplation is one that is not as widely practised as it
ought to be. This is the meditation on the body, focussing on the
“unlovely” aspect. The traditional method is to visualize the corruption
of a dead body. In the East, real corpses are still occassionally used
for this purpose. The monk will sit by the corpse in the open air,
preferably at night. If a corpse in its natural state has been seen and
contemplated, it can be stored in the mind as a memory image for later
use.
Photographs can also be used, and often are. You do however,
lose the effect of the smell. It is also possible to simply use one’s
imagination. One method is to visualize a corpse decaying through
stages. The suttas list the following;
a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, and festering
a corpse picked at by crows, vultures, and hawks, by dogs, hyenas, and various other creatures
a skeleton smeared with flesh and blood, connected with tendons
a fleshless skeleton smeared with blood, connected with tendons
a skeleton without flesh or blood, connected with tendons
bones detached from their tendons, scattered in all directions;
here a hand bone, there a foot bone, here a shin bone, there a thigh
bone, here a hip bone, there a back bone, here a rib, there a chest
bone, here a shoulder bone, there a neck bone, here a jaw bone, there a
tooth, here a skull
the bones whitened, somewhat like the color of shells
the bones piled up, more than a year old
the bones decomposed into a powder
One very effective variation is to start with the image of your own
body freshly dead and to go through these stages, continuing the
decomposition until –poof– nothing at all is left. This is to go from a
shocking, almost violent image through increasing peacefulness to
emptiness.
THE MEDITATION ON DEATH
This is not the same as
the above. This is a contemplation on impermanence. The meditator is
trying to face the stark reality that she will die. One method is to
think of beings known to one who have already died and to raise the
thought; “just as this one died and is no more, so I too will not escape
that fate.” If this method is used, the yogin should be very careful
not to dwell on the death of loved ones which will lead to sorrow or
regret. Instead, neutral beings should be used. Think of people you once
knew who are now gone and realize this is a universal fate.
The Visuddhimagga also gives a more detailed method with a list of eight separate aspects to contemplate.
These meditations protect the mind of the meditator in a very profound
way. If these four contemplations, two joyful and two sobering, are
taken into the depth then many painful negativities can be avoided. The
meditation on loving-kindness opens the mind to a joyous acceptance and
prevents the arising of the painful states based on ill-will, such as
anger, self-criticism etc. The meditation on the qualities of the Buddha
fills the mind with light and bliss and overcomes a host of
negativities. The meditation on foulness allows a perception of the seed
of corruption inherent in all flesh, and thereby helps to prevent
discontent arising through sensual desire. Finally, the meditation on
death should arouse a sense of urgency and prevent the arising of sloth
and boredom.
These benefits, however, as important as they are,
are not the whole of the story. The paragraph above deals with the
protections strictly from a psychological viewpoint. There is another
side to the protections. It is taught that they will establish
harmonious relations with the unseen beings, protecting one from ghosts
and other malevolent entities, at the same time attracting the help and
protection of the devas. To this end, the first two are especially
powerful and in particular the meditator should not neglect to extend
loving-kindness to the devas of heaven and earth. This is the literally
protective aspect of these meditations.
The practice of the four jhānas plays he key role in the
teaching of the Buddha for practicioners. (He frequently urges the
bhikkhus to pratice meditation in order to gain the four jhānas at will.
For example, at the end of a discourse, he sometimes gives this
exhortation (15 occurences): Etāni, bhikkhu, rukkhamūlāni, etāni
suññāgārāni.{1} Jhāyatha, bhikkhu, mā pamādattha.{2})
First Jhāna | Second Jhāna | Third Jhāna | Fourth Jhāna≈170 occurences |
First Jhāna | Second Jhāna | Third Jhāna | Fourth Jhāna≈155 occurences |
First Jhāna | Second Jhāna | Third Jhāna | Fourth Jhāna≈150 occurences |
Invitation to Bhikkhus, Bhikkunis, Upakakas, Upasikas of All Awakened Aboriginal Societies
Murderer of democratic institutions (Modi) chitpavan brahminised EVMs,
hindutva and yoga - ஜனநாயக நிறுவனங்களின் கொலைகாரன் (மோடி) ஈ.வி.எம்,
இந்துத்துவா மற்றும் யோகாவை சித்பவன் பிராமணப்படுத்தினார்
மோசடி ஈ.வி.எம்-களால் தேர்ந்தெடுக்கப்பட்ட அரசாங்கத்தை கலைக்கவும்- காகித
வாக்குகளுடன் தேர்ந்தெடுக்கவும், பின்னர்
with their gracious presence and blessings
for our
OPENING CEREMONY
of
White Home for TIPITAKA
to DO GOOD BE MINDFUL which is the Essence of the Words of the Awakened One with Awareness
Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ] MEDITATION PRACTICE in
BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of
Eternal Bliss as Final Goal
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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
“No entanto, muitas palavras sagradas que você lê, no entanto, muitos que você fala, que bem eles vão fazer você Se você não
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Buddhasasana
http://www.orgsites.com/oh/
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
Traditionally there are 84,000 Dhamma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1).
There are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of Buddha and those of the commentator, are
divided into 2,547 banawaras, containing 737,000 stanzas, and
29,368,000 separate letters.
http://www.orgsites.com/oh/
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
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https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
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Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
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Practice
Insight Meditation in all postures of the body - Sitting, standing,
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health mind in a healthy body.
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