“Inconceivable, bhikkhus, is the beginning of this samsara.
A first point is not known of beings roaming and wandering the round of rebirth,
hindered by ignorance and fettered by craving.”
“Which do you think, bhikkhus, is more:
the stream of tears that you have shed as you roamed
and wandered on through this long course,
weeping and wailing because of being united with the
disagreeable and separated from the agreeable
– this or the water in the four great oceans?
The stream of tears that you have shed as you roamed and wandered
on through this long course
… this alone is greater than the water in the four great oceans …
For such a long time, bhikkhus,
you have experienced suffering, anguish, and disaster, and
swelled the cemeteries.”
(S.15.3 “Assu Sutta”)
...
Furthermore:
“There will come a time when the mighty ocean will
dry up, vanish and be no more.
There will come a time when the mighty earth will
be devoured by fire, perish and be no more.
But yet there will be no end to the suffering
of beings roaming and wandering this round of rebirth,
hindered by ignorance and fettered by craving.”
(S.22.99 “Gaddulabaddha Sutta”)
Seeking, but not finding the builder of this house.
Painful it is to be born again and again.”
“O house-builder! You are seen.
You shall build no house again.
All your rafters are broken.
Your ridgepole is shattered.”
“My mind has attained the unconditioned.
Achieved is the end of craving.”
[Builder: craving; House: body (the five aggregates);
Rafters: defilements; Ridgepole: ignorance]
(Dh.153-154 “Udana Vatthu”)
Which four?
ignorance, craving, clinging, sankhara, kamma
[5 causes of rebirths]
True happiness consists in eliminating the false idea of 'I'.
The Buddha praises ānāpānasati thus:
Bhikkhus, this concentration through mindfulness of breathing,
when developed and practised much, is both peaceful and sublime.
It is an unadulterated blissful abiding, and
it banishes and stills evil unwholesome thoughts as soon as they arise.
(Samyutta Nikāya)...
"Skillful virtues have freedom from remorse as their purpose,
Ananda, and freedom from remorse as their reward."
"Freedom from remorse has joy as its purpose, joy as its reward."
"Joy has rapture as its purpose, rapture as its reward."
"Rapture has serenity as its purpose, serenity as its reward."
"Serenity has pleasure as its purpose, pleasure as its reward."
"Pleasure has concentration as its purpose, concentration as its reward."
"Concentration has knowledge & vision of things as they actually are as its purpose,
knowledge & vision of things as they actually are as its reward."
"In this way, Ananda, skillful virtues lead step-by-step to the consummation of arahantship."
(Kimattha Sutta Anguttara Nikaya 11.1)
...
Samma Samadhi
A Dependent Arising Within Dependent Arising
Dependent Arising of Suffering & Dependent Arising of Enlightenment
Do not try to become anything.
Do not make yourself into anything.
Do not be a meditator.
Do not become enlightened.
When you sit, let it be.
What you walk, let it be.
Grasp at nothing.
Resist nothing.
When one does what Buddhas do, one is a Buddha.
When one does what Bodhisattvas do, one is a Bodhisattva.
When one does what Arhats do, one is an Arhat.
When one does what ghosts do, one is a ghost.
These are all natural phenomena.
There are no shortcuts in cultivation.
...
Enlightenment, for a wave in the ocean,
is the moment the wave realises it is water.
...
The Western Paradise can be experienced right here at this moment. It is not in the west.
(Thich Nhat Hanh)
This too will pass.
...
All the cravings and desires, (and thus dukkha) come from a sense of ‘self’...
experiencing now, into something in the future, into fantasies or dreams.
...
One cannot will the mind to be still!
...
Remember that the greatest controller of all is Mara (the doer).
...
Remember that the jhanas are the places that Mara (the doer) can’t go, where Mara is blindfolded.
The five hindrances are the cause for the lack of samadhi.
The lack of samadhi is not caused by lack of effort.
...
The Second Hindrance - Ill-will (vyapada)
Maybe you prefer to sit through pain rather than enjoy peace and happiness.
(This is ill-will)
Silence is so much more productive of wisdom and clarity than thinking.
...
Thinking is an obstacle to gaining the samadhi which can know those worlds.
...
Basic Method of Meditation
What I’ve got now is enough, my mind is good enough and my body is good enough.
It doesn’t matter how old and sick it is, my body is good enough.
‘Good enough’ is a cause for contentment.
...
The flavor of the Dhamma will begin to appear when the mind is centered in concentration.
...
When the mind doesn't get itself worked up with thoughts about various things, it becomes still.
...
A first point is not known of beings roaming and wandering the round of rebirth,
hindered by ignorance and fettered by craving.”
“Which do you think, bhikkhus, is more:
the stream of tears that you have shed as you roamed
and wandered on through this long course,
weeping and wailing because of being united with the
disagreeable and separated from the agreeable
– this or the water in the four great oceans?
The stream of tears that you have shed as you roamed and wandered
on through this long course
… this alone is greater than the water in the four great oceans …
For such a long time, bhikkhus,
you have experienced suffering, anguish, and disaster, and
swelled the cemeteries.”
(S.15.3 “Assu Sutta”)
...
Furthermore:
“There will come a time when the mighty ocean will
dry up, vanish and be no more.
There will come a time when the mighty earth will
be devoured by fire, perish and be no more.
But yet there will be no end to the suffering
of beings roaming and wandering this round of rebirth,
hindered by ignorance and fettered by craving.”
(S.22.99 “Gaddulabaddha Sutta”)
...
“Through many a birth I wandered in samsara, Seeking, but not finding the builder of this house.
Painful it is to be born again and again.”
“O house-builder! You are seen.
You shall build no house again.
All your rafters are broken.
Your ridgepole is shattered.”
“My mind has attained the unconditioned.
Achieved is the end of craving.”
[Builder: craving; House: body (the five aggregates);
Rafters: defilements; Ridgepole: ignorance]
(Dh.153-154 “Udana Vatthu”)
...
And what, bhikkhus, is craving?
There are these six classes of craving:craving for forms (sights),
craving for sounds,
craving for odours,
craving for tastes,
craving for tactile objects,
craving for mental constructions.This is called craving.
...
“Monks, there are four (modes of) clinging. Which four?
(MN 11)Sensuality clinging,
view clinging,
habit-&-practice (rites & rituals) clinging, and
doctrines-of-the-self clinging.”
...
And what are the five aggregates?
...
And what are the defilements (kilesa) ?
...
And what is ignorance?
Not knowing:
(SN 12.2)
...
and the way to the end of the stress ofignorance, craving, clinging, sankhara, kamma
[5 causes of rebirths]
(SN 56:11)“And what is the middle way realized by the Tathagata that
— producing vision, producing knowledge —
leads to calm, to direct knowledge, to self-awakening, to unbinding?
Precisely this Middle Noble Eightfold Path:right effort, right mindfulness, right concentration.”
right view, right resolve,
right speech, right action, right livelihood,
...
Avoiding the two extremes, the Middle Path
Bhikkhus, these two extremes should not be followed by one gone forth (into the homeless life). What two? That which is this pursuit of sensual happiness in sense pleasures, which is low, vulgar, the way of the ordinary person, ignoble, not connected to the goal; and that which is this pursuit of self-mortification, which is painful, ignoble, not connected to the goal. Bhikkhus, without veering towards either of these two extremes, the One Who Moves in Reality has awakened to the middle path, which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna.
(Dhammacakkappavattana Sutta)
...
Fetters or binders or asavas
The Five Lower Fetters:
1. Personality (Self) View 2. Skeptical Doubt 3. Attachment to Rites and Rituals
4. Sensual Desire 5. Ill-Will
4. Sensual Desire 5. Ill-Will
The Five Higher Fetters:
6. Craving for Fine-Material Existence 7. Craving for Immaterial Existence 8. Conceit
9. Restlessness 10. Ignorance
9. Restlessness 10. Ignorance
These ten fetters have been our master since the beginning of samsara.
When the first three are shattered, the Stream Entry is attained.
Release is assured at the most 7 rebirths.
...
Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.(Dhp 178)
...
This precious human birth
Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind sea-turtle were there. It would come to the surface once every one hundred years. Now what do you think: would that blind sea-turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?"
"It would be a sheer coincidence, lord, that the blind sea-turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole."
"It's likewise a sheer coincidence that one obtains the human state.
It's likewise a sheer coincidence that a Tathagata, worthy &
rightly self-awakened, arises in the world.
It's likewise a sheer coincidence that a doctrine & discipline
expounded by a Tathagata appears in the world."
"Now, this human state has been obtained.
A Tathagata, worthy & rightly self-awakened, has arisen in the world.
A doctrine & discipline expounded by a Tathagata appears in the world."
(Samyutta Nikaya 56.48 "Chiggala Sutta")
It's likewise a sheer coincidence that a Tathagata, worthy &
rightly self-awakened, arises in the world.
It's likewise a sheer coincidence that a doctrine & discipline
expounded by a Tathagata appears in the world."
"Now, this human state has been obtained.
A Tathagata, worthy & rightly self-awakened, has arisen in the world.
A doctrine & discipline expounded by a Tathagata appears in the world."
(Samyutta Nikaya 56.48 "Chiggala Sutta")
So do not waste this precious human birth
...
Who knows by tomorrow, one may still be living or dead.
Thus reflecting, without procrastinating tomorrow or the day after,
One should incessantly exert right away on this very day.
(Uparipan Bhaddekanatta Sutta 226)
Thus reflecting, without procrastinating tomorrow or the day after,
One should incessantly exert right away on this very day.
(Uparipan Bhaddekanatta Sutta 226)
...
I teach one thing and one thing only:
that is, suffering and the end of suffering.
...
that is, suffering and the end of suffering.
...
Birth is perpetual suffering.
...
Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering;
in brief, the five aggregates of clinging are suffering.
...in brief, the five aggregates of clinging are suffering.
True happiness consists in eliminating the false idea of 'I'.
...
An ascetic called Mogharaja had asked The Buddha how he should look upon the world, in order to escape death.Let one look on the world as void (suññato), Mogharaja, always mindful;Giving up the self-view, one may thus outrun death;Who looks upon the world in this way, the king of death does not see.
...
Having searched in all directions with the mind, one cannot find anyone anywhere whom one loves more than oneself. In this same way do all beings in all directions love themselves more than anyone else, therefore, one who desires his own welfare should not harm others.
(Mallikà Sutta)
...
Develop the mind of equilibrium.
You will always be getting praise and blame,
but do not let either affect the poise of the mind:
follow the calmness, the absence of pride.
(Sutta Nipata)
You will always be getting praise and blame,
but do not let either affect the poise of the mind:
follow the calmness, the absence of pride.
(Sutta Nipata)
...
The 8 Worldly Conditions :
gain & loss, fame & defame, praise & blame, pleasure & pain
gain & loss, fame & defame, praise & blame, pleasure & pain
These things of humans are impermanent,
not perpetual, they are changing things, the wise know this.
And reflect on the changing nature of things,
not intoxicated with the agreeable, nor averse with the disagreeable.
Agreeability and disagreeability turned out are no more.
Knowing the state that lacks interest and grief.
Thoroughly knows that state of going beyond being.
not perpetual, they are changing things, the wise know this.
And reflect on the changing nature of things,
not intoxicated with the agreeable, nor averse with the disagreeable.
Agreeability and disagreeability turned out are no more.
Knowing the state that lacks interest and grief.
Thoroughly knows that state of going beyond being.
Staying above these worldly conditions, unperturbedly still.
...
Pay no attention to the faults of others, things done or left undone.
Consider only what by oneself is done or left undone.
Consider only what by oneself is done or left undone.
...
Someone who is about to admonish another must realize within himself five qualities
before doing so thus:
"In due season (Timely) will I speak, not out of season.
In truth I will speak, not in falsehood.
Gently will I speak, not harshly.
To his profit will I speak, not to his loss.
With kindly intent will I speak, not in anger."
before doing so thus:
"In due season (Timely) will I speak, not out of season.
In truth I will speak, not in falsehood.
Gently will I speak, not harshly.
To his profit will I speak, not to his loss.
With kindly intent will I speak, not in anger."
...
Your worst enemy cannot harm you as much
as your own unguarded thoughts.
as your own unguarded thoughts.
...
In what is seen, there should be just the seen;
In what is heard, there should be just the heard;
In what is sensed, there should be just the sensed;
In what is thought, there should be just the thought.
In what is heard, there should be just the heard;
In what is sensed, there should be just the sensed;
In what is thought, there should be just the thought.
(Bahiya Sutta)
...
"Where neither solidity, fluidity, heat nor motion find any footing,
there no sun, moon nor star ever shines.
There is neither any light, yet nor is there any darkness !
When the Noble, through stilling of all construction,
through quieting of all mental formation (sankhara),
directly experiences this,
then is he freed from both form & formlessness,
then is he released from both pleasure and all pain ..."
(Udana – Inspiration: I - 10)
there no sun, moon nor star ever shines.
There is neither any light, yet nor is there any darkness !
When the Noble, through stilling of all construction,
through quieting of all mental formation (sankhara),
directly experiences this,
then is he freed from both form & formlessness,
then is he released from both pleasure and all pain ..."
(Udana – Inspiration: I - 10)
...
Practice jhana, monks.
Don't be heedless. Don't later fall into regret.
This is our message to you."
(MN 106, SN 35.145, SN 47.10)
Don't be heedless. Don't later fall into regret.
This is our message to you."
(MN 106, SN 35.145, SN 47.10)
...
Six ceasings, stillings & calmings
"I have further taught, monk, the gradual ceasing of conditioned phenomena (sankhara)."
"There are these six calmings. (from ceasing to stilling to calming)
When one has attained the first jhana, speech has been calmed. (thoughts calmed)
When one has attained the second jhana, initial application & sustained application have been calmed.
When one has attained the third jhana, rapture has been calmed.
When one has attained the fourth jhana, in-and-out breathing has been calmed. (rupa calmed)
When one has attained the cessation of perception & feeling, perception & feeling have been calmed. (sanna & vedana calmed)
When a monk's effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed." (vinnana calmed)
When one has attained the first jhana, speech has been calmed. (thoughts calmed)
When one has attained the second jhana, initial application & sustained application have been calmed.
When one has attained the third jhana, rapture has been calmed.
When one has attained the fourth jhana, in-and-out breathing has been calmed. (rupa calmed)
When one has attained the cessation of perception & feeling, perception & feeling have been calmed. (sanna & vedana calmed)
When a monk's effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed." (vinnana calmed)
(Rahogata Sutta)
...
As Jambukhadika, the wanderer, was sitting there he said to Ven. Sariputta:
"'Stress, stress,' it is said, my friend Sariputta. Which type of stress [are they referring to]?"
"'Stress, stress,' it is said, my friend Sariputta. Which type of stress [are they referring to]?"
"There are these three forms of stressfulness, my friend:
the stressfulness of pain [dukkha],
the stressfulness of fabrication [sankhara],
the stressfulness of change [anicca].
These are the three forms of stressfulness."
the stressfulness of pain [dukkha],
the stressfulness of fabrication [sankhara],
the stressfulness of change [anicca].
These are the three forms of stressfulness."
SN 38.14
[Note: Sankhara - mental construction/formation/fabrication, conditioned phenomena, volitional formation, kamma]
...
He should not kill a living being, nor cause it to be killed, nor should he incite another to kill.
Do not injure any being, either strong or weak in the world.
(Sutta Nipata II,14)
Do not injure any being, either strong or weak in the world.
(Sutta Nipata II,14)
...
Conquer the angry man by love.
Conquer the ill-natured man by goodness.
Conquer the miser with generosity.
Conquer the liar with truth.
(The Dhammapada)
Conquer the ill-natured man by goodness.
Conquer the miser with generosity.
Conquer the liar with truth.
(The Dhammapada)
...
"If beings knew, as I know, the results of sharing gifts, they would not enjoy their gifts without sharing them with others, nor would the taint of stinginess obsess the heart and stay there. even if it were their last and final bit of food, they would not enjoy its use without sharing it,
if there were anyone to receive it."
(Itivuttaka 18)
if there were anyone to receive it."
(Itivuttaka 18)
...
"Monks, even if bandits were to savagely sever you, limb by limb, with a double-handled saw, even then, whoever of you harbors ill will at heart would not be upholding my Teaching.
Monks, even in such a situation you should train yourselves thus:
'Neither shall our minds be affected by this, nor for this matter shall we give vent to evil words, but we shall remain full of concern and pity, with a mind of love, and we shall not give in to hatred. On the contrary, we shall live projecting thoughts of universal love to those very persons, making them as well as the whole world the object of our thoughts of universal love - thoughts that have grown great, exalted and measureless. We shall dwell radiating these thoughts which are void of hostility and ill will.'
It is in this way, monks, that you should train yourselves."
"Monks, if you should keep this instruction on the Parable of the Saw constantly in mind, do you see any mode of speech, subtle or gross, that you could not endure?"
"No, Lord."
Monks, even in such a situation you should train yourselves thus:
'Neither shall our minds be affected by this, nor for this matter shall we give vent to evil words, but we shall remain full of concern and pity, with a mind of love, and we shall not give in to hatred. On the contrary, we shall live projecting thoughts of universal love to those very persons, making them as well as the whole world the object of our thoughts of universal love - thoughts that have grown great, exalted and measureless. We shall dwell radiating these thoughts which are void of hostility and ill will.'
It is in this way, monks, that you should train yourselves."
"Monks, if you should keep this instruction on the Parable of the Saw constantly in mind, do you see any mode of speech, subtle or gross, that you could not endure?"
"No, Lord."
(Kakacupama Sutta)
...
Anger will never disappear so long as thoughts of resentment are cherished in the mind.
Anger will disappear just as soon as thoughts of resentment are forgotten [cease].
Anger will disappear just as soon as thoughts of resentment are forgotten [cease].
...
Just as a mother would protect with her life her own son, her only son,
so one should cultivate an unbounded mind towards all beings,
and loving-kindness towards all the world.
One should cultivate an unbounded mind, above, below and across,
without obstruction, without enmity, without rivalry.
Standing, or going, or seated, or lying down, as long as one is free from drowsiness,
one should practice this mindfulness.
This, they say, is the holy state here.
(Sutta Nipata)
so one should cultivate an unbounded mind towards all beings,
and loving-kindness towards all the world.
One should cultivate an unbounded mind, above, below and across,
without obstruction, without enmity, without rivalry.
Standing, or going, or seated, or lying down, as long as one is free from drowsiness,
one should practice this mindfulness.
This, they say, is the holy state here.
(Sutta Nipata)
...
Thousands of candles can be lit from a single candle,
and the life of the candle will not be shortened.
Happiness never decreases by being shared.
and the life of the candle will not be shortened.
Happiness never decreases by being shared.
...
Let your love flow outward through the universe,
To its height, its depth, its broad extent,
A limitless love, without hatred or enmity.
Then as you stand or walk,
Sit or lie down,
As long as you are awake,
Strive for this with a one-pointed mind;
Your life will bring heaven to earth.
(Sutta Nipata)
To its height, its depth, its broad extent,
A limitless love, without hatred or enmity.
Then as you stand or walk,
Sit or lie down,
As long as you are awake,
Strive for this with a one-pointed mind;
Your life will bring heaven to earth.
(Sutta Nipata)
...
The fool thinks he has won a battle when he bullies with harsh speech,
but knowing how to be forbearing alone makes one victorious.
(Samyutta Nikaya I, 163)
but knowing how to be forbearing alone makes one victorious.
(Samyutta Nikaya I, 163)
...
One day Ananda, who had been thinking deeply about things for a while,
turned to the Buddha and exclaimed:
"Lord, I've been thinking - spiritual friendship is at least half of the spiritual life!"
The Buddha replied: "Say not so, Ananda, say not so.
Spiritual friendship is the whole of the spiritual life!"
(Samyutta Nikaya, Verse 2)
turned to the Buddha and exclaimed:
"Lord, I've been thinking - spiritual friendship is at least half of the spiritual life!"
The Buddha replied: "Say not so, Ananda, say not so.
Spiritual friendship is the whole of the spiritual life!"
(Samyutta Nikaya, Verse 2)
...
In Aryans' Discipline, to build a friendship is to build wealth,
To maintain a friendship is to maintain wealth and
To end a friendship is to end wealth.
(Cakkavatti Sutta, Patika Vagga, Dighanikaya)
To maintain a friendship is to maintain wealth and
To end a friendship is to end wealth.
(Cakkavatti Sutta, Patika Vagga, Dighanikaya)
...
Solitude is happiness for one who is content, who has heard the Dhamma and clearly sees.
Non-affliction is happiness in the world - harmlessness towards all living beings.
(Udana 10)
Non-affliction is happiness in the world - harmlessness towards all living beings.
(Udana 10)
...
Make an island of yourself,
make yourself your refuge;
there is no other refuge.
Make truth your island,
make truth your refuge;
there is no other refuge.
(Digha Nikaya, 16)
make yourself your refuge;
there is no other refuge.
Make truth your island,
make truth your refuge;
there is no other refuge.
(Digha Nikaya, 16)
...
These teachings are like a raft, to be abandoned once you have crossed the flood.
Since you should abandon even good states of mind generated by these teachings,
How much more so should you abandon bad states of mind!
Since you should abandon even good states of mind generated by these teachings,
How much more so should you abandon bad states of mind!
...
Free from Fear
by Release from all Anxiety
by Release from all Anxiety
The young deity Subrahma once asked the Buddha:
"Always frightened is this Mind!
Always troubled is this Mind!
Always agitated is this Mind!
About present problems...
About future problems...
If there is a release from this worry & anxiety,
please then explain it to me right now!"
Whereupon the Blessed Buddha simply declared:
"I see no other real safety for any living being,
except from control of the senses,
except from the relinquishment of all,
except from awakening into Enlightenment!"
...
7 Factors of Enlightenment
When the mind is sluggish, it is not the proper time for cultivating the following factors of enlightenment:
tranquillity, concentration and equanimity,
because a sluggish mind can hardly be aroused by them.
tranquillity, concentration and equanimity,
because a sluggish mind can hardly be aroused by them.
When the mind is sluggish, it is the proper time for cultivating the following factors of enlightenment:
investigation of phenomena (dhammavicaya), energy (viriya) and rapture (piti),
because a sluggish mind can easily be aroused by them.
investigation of phenomena (dhammavicaya), energy (viriya) and rapture (piti),
because a sluggish mind can easily be aroused by them.
When the mind is restless, it is not the proper time for cultivating the following factors of enlightenment:
investigation of the phenomena, energy and rapture,
because an agitated mind can hardly be quietened by them.
investigation of the phenomena, energy and rapture,
because an agitated mind can hardly be quietened by them.
When the mind is restless, it is the proper time for cultivating the following factors of enlightenment:
tranquility (passaddhi), concentration (samadhi) and equanimity (upekkha),
because an agitated mind can easily be quietened by them.
tranquility (passaddhi), concentration (samadhi) and equanimity (upekkha),
because an agitated mind can easily be quietened by them.
"But as for mindfulness (sati), monks, I declare that it is always useful."
(SN 46:53)
...
"I don't envision a single thing that is as quick to reverse itself as the mind -
so much so that there is no feasible simile for how quick to reverse itself it is."
so much so that there is no feasible simile for how quick to reverse itself it is."
(AN 1.48)
...
A brahmin once asked The Blessed One:
"Are you a God?"
"No, brahmin" said The Blessed One.
"Are you a saint?"
"No, brahmin" said The Blessed One.
"Are you a magician?"
"No, brahmin" said The Blessed One.
"What are you then?"
"I am awake. See the truth, and you will see me."
"Are you a God?"
"No, brahmin" said The Blessed One.
"Are you a saint?"
"No, brahmin" said The Blessed One.
"Are you a magician?"
"No, brahmin" said The Blessed One.
"What are you then?"
"I am awake. See the truth, and you will see me."
...
Do not pursue the past.
Do not lose yourself in the future.
The past no longer is.
The future has not yet come.
Looking deeply at life as it is.
In the very here and now, the practitioner dwells in stability and freedom.
We must be diligent today.
To wait until tomorrow is too late.
Death comes unexpectedly.
How can we bargain with it?
The sage calls a person who knows how to dwell in mindfulness night and day,
'one who knows the better way to live alone.'
(Bhaddekaratta Sutta)
Do not lose yourself in the future.
The past no longer is.
The future has not yet come.
Looking deeply at life as it is.
In the very here and now, the practitioner dwells in stability and freedom.
We must be diligent today.
To wait until tomorrow is too late.
Death comes unexpectedly.
How can we bargain with it?
The sage calls a person who knows how to dwell in mindfulness night and day,
'one who knows the better way to live alone.'
(Bhaddekaratta Sutta)
...
What is this world condition?
Form (Body) is the world condition.
And with form goes feeling, perception, mental fabrication, consciousness,
and all the activities throughout the world.
The arising of form and the ceasing of form--everything that has been heard, sensed, and known, sought after and reached by the mind--all this is the embodied world, to be penetrated and realized.
(Khandha Sutta, Samyutta Nikaya)
Form (Body) is the world condition.
And with form goes feeling, perception, mental fabrication, consciousness,
and all the activities throughout the world.
The arising of form and the ceasing of form--everything that has been heard, sensed, and known, sought after and reached by the mind--all this is the embodied world, to be penetrated and realized.
(Khandha Sutta, Samyutta Nikaya)
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"Form, monks, is not self (anatta).
If form were the self, this form would not lend itself to disease. It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.' But precisely because form is not self, form lends itself to disease. And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'
"Feeling is not self...
"Perception is not self...
"[Mental] fabrications are not self...
"Consciousness is not self.
(The Five Aggregates - Form [Rupa], Feeling [Vedana], Perception [Sanna], Mental Fabrication [Sankhara], Consciousness [Vinnana])
"Perception is not self...
"[Mental] fabrications are not self...
"Consciousness is not self.
(The Five Aggregates - Form [Rupa], Feeling [Vedana], Perception [Sanna], Mental Fabrication [Sankhara], Consciousness [Vinnana])
.........................................................
"What do you think, monks — is form constant or inconstant?""Inconstant (anicca), lord.""And is that which is inconstant easeful or stressful?""Stressful (dukkha), lord.""And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?""No, lord.""...Is feeling constant or inconstant?""Inconstant, lord."..."...Is perception constant or inconstant?""Inconstant, lord."..."...Are fabrications constant or inconstant?""Inconstant, lord."..."What do you think, monks — Is consciousness constant or inconstant?""Inconstant, lord.""And is that which is inconstant easeful or stressful?""Stressful, lord.""And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?""No, lord.""Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"Any feeling whatsoever...
Any perception whatsoever...
Any fabrications whatsoever...
Any consciousness whatsoever...that is past, future, or present; internal or external; gross or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were fully released from fermentation/effluents.
(Anatta-lakkhana Sutta)
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The cause of defilements and the cause of purification
[Mahali:] “And what, lord, is the cause, what the requisite condition, for the defilement of beings? How are beings defiled with cause, with requisite condition?”
[The Buddha:] “Mahali, if form were exclusively stressful—followed by stress, infused with stress and not infused with pleasure—beings would not be infatuated with form. But because form is also pleasurable—followed by pleasure, infused with pleasure and not infused with stress—beings are infatuated with form. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition.
“If feeling were exclusively stressful….
“If perception were exclusively stressful….
“If fabrications were exclusively stressful….
“If consciousness were exclusively stressful—
followed by stress, infused with stress and not infused with pleasure—beings would not be infatuated with consciousness. But because consciousness is also pleasurable—followed by pleasure, infused with pleasure and not infused with stress—beings are infatuated with consciousness. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition.”
“And what, lord, is the cause, what the requisite condition, for the purification of beings? How are beings purified with cause, with requisite condition?”
“Mahali, if form were exclusively pleasurable—followed by pleasure, infused with pleasure and not infused with stress—beings would not be disenchanted with form. But because form is also stressful—followed by stress, infused with stress and not infused with pleasure—beings are disenchanted with form. Through disenchantment, they grow dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition.
“If feeling were exclusively pleasurable….
“If perception were exclusively pleasurable….
“If fabrications were exclusively pleasurable….
“If consciousness were exclusively pleasurable—
followed by pleasure, infused with pleasure and not infused with stress—beings would not be disenchanted with consciousness. But because consciousness is also stressful—followed by stress, infused with stress and not infused with pleasure—beings are disenchanted with consciousness. Through disenchantment, they grow dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition.” — SN 22:60
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Again, bhikkhus, how does a bhikkhu abide contemplating consciousness as consciousness?
Here, bhikkhus,
Here, bhikkhus,
[1] a bhikkhu understands (pajànàti) a consciousness associated with lust as a consciousness associated with lust...........................................[2] He understands a consciousness dissociated from lust as
a consciousness dissociated from lust.......................................[3] He understands a consciousness associated with hatred as
a consciousness associated with hatred......................................[4] He understands a consciousness dissociated from hatred as
a consciousness dissociated from hatred..................................[5] He understands a consciousness associated with delusion as
a consciousness associated with delusion...................................[6] He understands a consciousness dissociated from delusion as
a consciousness dissociated from delusion...................................[7] He understands a contracted consciousness as
a contracted consciousness.....................................................[8] He understands a distracted consciousness as
a distracted consciousness........................................................[9] He understands an exalted consciousness as
an exalted consciousness.......................................................[10] He understands an unexalted consciousness as
an unexalted consciousness.................................................[11] He understands a surpassed consciousness as
a surpassed consciousness........................................................[12] He understands an unsurpassed consciousness as
an unsurpassed consciousness...................................................[13] He understands a concentrated consciousness as
a concentrated consciousness..................................................[14] He understands an unconcentrated consciousness as
an unconcentrated consciousness........................................[15] He understands a liberated consciousness as
a liberated consciousness.........................................................[16] He understands an unliberated consciousness as
an unliberated consciousness.................................................Thus,he abides contemplating consciousness as consciousness internally, orhe abides contemplating consciousness as consciousness externally, orhe abides contemplating consciousness as consciousness both internally and externally.(Mahasatipatthana Sutta)
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Paticcasamupada"And what is dependent co-arising?
From ignorance as a requisite condition come fabrications. (avijja-sankhara)
From fabrications as a requisite condition comes consciousness. (-vinnana)
From consciousness as a requisite condition comes name-&-form. (-nama rupa)
From name-&-form as a requisite condition come the six sense media. (-salayatana)
From the six sense media as a requisite condition comes contact. (-phassa)
From contact as a requisite condition comes feeling. (-vedana)
From feeling as a requisite condition comes craving. (-tanha)
From craving as a requisite condition comes clinging/sustenance. (-upadana)
From clinging/sustenance as a requisite condition comes becoming. (-bhava)
From becoming as a requisite condition comes birth. (-jati)
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. (Jara-marana)
Such is the origination of this entire mass of stress & suffering.
Dukkha Samudaya. [The Second Noble Truth](SN 12.2)...And what is dependent cessation?
With the complete cessation of ignorance, fabrications cease.
With the cessation of fabrications, consciousness ceases.
With the cessation of consciousness, mind and body cease.
With the cessation of mind and body, the six sense bases cease.
With the cessation of the six sense bases, contact ceases.
With the cessation of contact, feeling ceases.
With the cessation of feeling, craving ceases.
With the cessation of craving, clinging ceases.
With the cessation of clinging, becoming ceases.
With the cessation of becoming, birth ceases.
With the cessation of birth, ageing, death, sorrow, lamentation, physical pain, mental pain, and anguish cease.Such is the cessation of this entire mass of stress & suffering.
Dukkha Nirodha. Nibbana. [The Third Noble Truth](AN 10.92)
...When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
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HOW DID THE LORD BUDDHA DWELL?
Bhikkhus, Mindfulness with Breathing (Anapanasati) that one has developed and make much of has great fruit and great benefit.
Even I myself, before awakening, when not yet enlightened, while still a Bodhisatva (Buddha to be), lived in this dwelling (way of life) for the most part. When I lived mainly in this dwelling, the body was not stressed, the eyes were not strained, and my mind was released from the asava (corruptions, cankers) through non-attachment.
For this reason, should anyone wish "may my body be not stressed, may my eyes be not strained, may my mind be released from the asava through non-attachment," then that person ought to attend carefully in his heart to this Mindfulness with Breathing meditation.
(Samyutta Nikaya. Samyutta LIV, Sutta 8)
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The Buddha praises ānāpānasati thus:
Bhikkhus, this concentration through mindfulness of breathing,
when developed and practised much, is both peaceful and sublime.
It is an unadulterated blissful abiding, and
it banishes and stills evil unwholesome thoughts as soon as they arise.
(Samyutta Nikāya)
Things to be fully
understood, abandoned, developed & realized
by direct knowledge
understood, abandoned, developed & realized
by direct knowledge
And what things should be fully understood by direct knowledge?
The five aggregates affected by clinging (upadana),
that is the material form affected by clinging, feeling affected by clinging, perception affected by clinging, volition affected by clinging, consciousness affected by clinging.
These are the things that should be fully understood by direct knowledge.
The five aggregates affected by clinging (upadana),
that is the material form affected by clinging, feeling affected by clinging, perception affected by clinging, volition affected by clinging, consciousness affected by clinging.
These are the things that should be fully understood by direct knowledge.
"And what things should be abandoned by direct knowledge?
Ignorance and craving (avijja and tanha).
These are the things that should be abandoned by direct knowledge.
Ignorance and craving (avijja and tanha).
These are the things that should be abandoned by direct knowledge.
"And what things should be developed by direct knowledge?
Tranquility and insight (samatha-vipassana).
These are the things that should be developed by direct knowledge.
Tranquility and insight (samatha-vipassana).
These are the things that should be developed by direct knowledge.
"And what things should be realized by direct knowledge?
Clear knowing and release.
These are the things that should be realized by direct knowledge.
Clear knowing and release.
These are the things that should be realized by direct knowledge.
(MN#149)
...From Anapanasati to Release
The Four Frames of Reference
"And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?
The Seven Factors for Awakening
"And how are the four frames of reference developed & pursued so as to bring the seven factors for awakening to their culmination?
Clear Knowing & Release
"And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination?
(MN 118)
...(MN 118)
From Virtues to Release
"What is the purpose of skillful virtues? What is their reward?""Skillful virtues have freedom from remorse as their purpose,
Ananda, and freedom from remorse as their reward."
"Freedom from remorse has joy as its purpose, joy as its reward."
"Joy has rapture as its purpose, rapture as its reward."
"Rapture has serenity as its purpose, serenity as its reward."
"Serenity has pleasure as its purpose, pleasure as its reward."
"Pleasure has concentration as its purpose, concentration as its reward."
"Concentration has knowledge & vision of things as they actually are as its purpose,
knowledge & vision of things as they actually are as its reward."
"In this way, Ananda, skillful virtues lead step-by-step to the consummation of arahantship."
(Kimattha Sutta Anguttara Nikaya 11.1)
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Samma Samadhi
(Right Concentration)
"And what, monks, is right concentration? (i) There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by initial application & sustained application. (ii) With the stilling of initial application & sustained application, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. (iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' (iv) With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration."
SN 45.8
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Samma Samadhi
(Right Concentration)
(Right Concentration)
(www.what-Buddha-said.net)
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"´This Dhamma is for one with samádhi, not for one without samádhi.´ So it was said. For what reason was this said? Here a monk enters and abides in the first jhána … second jhána … third jhána … fourth jhána." AN 8.30
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When the Bodhisatta had the insight that Jhana was the way to Enlightenment, he then thought, "Why am I afraid of that pleasure which has nothing to do with the five senses nor with unwholesome things? I will not be afraid of that pleasure (of Jhana)!" (MN 36)
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The Buddha said that one who indulges in the pleasures of Jhana may expect only one of four consequences: Stream Winning, Once-returner, Non-returner, or Full Enlightenment!
In other words, indulging in Jhana leads only to the four stages of Enlightenment.
(Pasadika Sutta, DN 29,25)
In other words, indulging in Jhana leads only to the four stages of Enlightenment.
(Pasadika Sutta, DN 29,25)
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"Jhana is to be followed, is to be developed and is to be made much of. It is not to be feared."
(MN 66)
(MN 66)
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"One trains in the higher virtue (sila), the higher mind, and the higher wisdom … What is the training in the higher mind? Here a monk … enters and abides in the first jhána … second jhána … third jhána … fourth jhána." (AN 3.84, 88, 89)
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"That one could perfect samádhi without perfecting virtue or that one could perfect wisdom without perfecting samádhi - this is impossible." (AN 5.22)
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"It is impossible to abandon the fetters that bind us to samsára (samyojana) without having perfected samádhi. And without abandoning those fetters it is impossible to realize Nibbána." (AN 6.68)
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"I say, monks, that the destruction of the mind's poisons is dependent on the first jhána … eight jhána." (AN 9.36)
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'For a person with right samádhi there is no need to arouse the wish,
´May I see things as they truly are.´
It is a natural process, it is in accordance with nature that someone with right samádhi will see things as they truly are.' (AN 10.3)
´May I see things as they truly are.´
It is a natural process, it is in accordance with nature that someone with right samádhi will see things as they truly are.' (AN 10.3)
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'There is no jhána without wisdom,
there is no wisdom without jhána,
but for someone with both jhána and wisdom,
Nibbána is near.' (Dhp 372)
there is no wisdom without jhána,
but for someone with both jhána and wisdom,
Nibbána is near.' (Dhp 372)
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Develop concentration, bhikkhus; concentrated, bhikkhus, a bhikkhu understands according to reality. (Samàdhi Sutta, S.III.I.i.v)
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Silenced in body, silenced in speech,
silenced in mind, without inner noise,
Blessed with silence is the sage!
He is truly washed of all evil ...
(Itivuttaka 3.67)
silenced in mind, without inner noise,
Blessed with silence is the sage!
He is truly washed of all evil ...
(Itivuttaka 3.67)
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Not even wholesome thoughts in Jhana
" ... And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation / non-ill will / harmlessness arose. I discerned that 'Thinking imbued with renunciation / non-ill will / harmlessness has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a night... even for a day... even for a day & night, I do not envision any danger that would come from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, & concentrated it. Why is that? So that my mind would not be disturbed.
... first jhana, second jhana ... "
... first jhana, second jhana ... "
(Dvedhavitakka Sutta, MN.019)
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"A monk intent on heightened mind should attend periodically to three themes:
he should attend periodically to the theme of concentration;
he should attend periodically to the theme of uplifted energy;
he should attend periodically to the theme of equanimity.
he should attend periodically to the theme of uplifted energy;
he should attend periodically to the theme of equanimity.
If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness.
If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness.
If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly centered for the stopping of the fermentations.
But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly centered for the stopping of the fermentations.
(Nimitta Sutta, AN3.100)
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The Great Practice of Right Mindfulness
"Now, if anyone would develop these four frames of reference [body (kaya), feeling (vedana), mind (citta), phenomena (dhamma) in this way for seven years,
one of two fruits can be expected for him: either arahatship right here & now, or — if there be any remnant of clinging-sustenance — non-returner (anagami)."
one of two fruits can be expected for him: either arahatship right here & now, or — if there be any remnant of clinging-sustenance — non-returner (anagami)."
"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month..., seven days, one of two fruits can be expected for him: either arahatship right here & now, or — if there be any remnant of clinging-sustenance — non-returner (anagami)."
(Maha-satipatthana Sutta)
Ye dhamma hetuppabhava
tesa hetu tathagato aha,
tesan ca yo nirodho.
Eva vadi mahasama-o
Of those things that arise from a cause,
the Tathagata has told the cause,
and also what their cessation is.This is the doctrine of the Great Recluse.
..."Whatever phenomena arise from a cause:
their cause
& their cessation.Such is the teaching of the Tathagata,
the Great Contemplative."
(Ven. Assaji)
A Dependent Arising Within Dependent Arising
Dependent Arising of Suffering & Dependent Arising of Enlightenment
(SN 12.23)
Nothing happens immediately, so in the beginning we can't see any results from our practice.
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In our practice we see this desire as either sensual indulgence or self-mortification. It's in this very conflict that our Teacher, the Buddha, was caught up, just this dilemma. He followed many ways of practice which merely ended up in these two extremes. And these days we are exactly the same. We are still afflicted by this duality, and because of it we keep falling from the Way.
However, this is how we must start out ...
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"When sitting in meditation, say, “That’s not my business!” with every thought that comes by."
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Do not try to become anything.
Do not make yourself into anything.
Do not be a meditator.
Do not become enlightened.
When you sit, let it be.
What you walk, let it be.
Grasp at nothing.
Resist nothing.
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"When one does not understand death, life can be very confusing."
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"Don’t think that only sitting with the eyes closed is practice. If you do think this way, then quickly change your thinking. Steady practice is keeping mindful in every posture, whether sitting, walking, standing or lying down. When coming out of sitting, don’t think that you’re coming out of meditation, but that you are only changing postures. If you reflect in this way, you will have peace. Wherever you are, you will have this attitude of practice with you constantly. You will have a steady awareness within yourself."
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"Only one book is worth reading: the heart."
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"The Dhamma has to be found by looking into your own heart and seeing that which is true and that which is not, that which is balanced and that which is not balanced."
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"The heart of the path is quite easy. There’s no need to explain anything at length.
Let go of love and hate and let things be.
That’s all that I do in my own practice."
Let go of love and hate and let things be.
That’s all that I do in my own practice."
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"We practice to learn how to let go, not how to increase our holding on to things.
Enlightenment appears when you stop wanting anything."
Enlightenment appears when you stop wanting anything."
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"If you let go a little, you will have a little peace.
If you let go a lot, you will have a lot of peace.
If you let go completely, you will have complete peace."
If you let go a lot, you will have a lot of peace.
If you let go completely, you will have complete peace."
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"You are your own teacher. Looking for teachers can’t solve your own doubts.
Investigate yourself to find the truth - inside, not outside.
Knowing yourself is most important."
Investigate yourself to find the truth - inside, not outside.
Knowing yourself is most important."
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"Try to be mindful and let things take their natural course. Then your mind will become still in any surroundings, like a clear forest pool. All kinds of wonderful, rare animals will come to drink at the pool, and you will clearly see the nature of all things. You will see many strange and wonderful things come and go, but you will be still. This is the happiness of the Buddha."
...
"Our birth and death are just one thing. You can’t have one without the other. It’s a little funny to see how at a death people are so tearful and sad, and at a birth how happy and delighted. It’s delusion. I think if you really want to cry, then it would be better to do so when someone’s born. Cry at the root, for if there were no birth, there would be no death.
Can you understand this?"
Can you understand this?"
...
All things are just as they are. They don’t cause suffering to anybody. It’s just like a thorn, a really sharp thorn. Does it make you suffer? No, it’s just a thorn. It doesn’t bother anybody. But if you go and stand on it, you’ll suffer. Why is there suffering? Because you stepped on the thorn. The thorn is just minding its own business. It doesn’t harm anybody. It’s because of we ourselves that there is pain. Form, feeling, perception, volition, consciousness … all things in this world are simply as they are. It’s we who pick fights with them. And if we hit them, they hit us back. If they’re left alone, they won’t bother anybody. Only the drunkard gives them trouble.
...If those who have studied the theory hang on to what they have learnt when they sit in meditation, taking notes on their experience and wondering whether they have reached jhana yet, their minds will be distracted right there and turn away from the meditation.
They won’t gain real understanding.
Why is that?
Because there is desire.
As soon as tanha (craving) arises, whatever the meditation you are doing,
it won’t develop because the mind withdraws.
It is essential that you learn how to give up all thinking and doubting,
give it up completely,
all of it.
They won’t gain real understanding.
Why is that?
Because there is desire.
As soon as tanha (craving) arises, whatever the meditation you are doing,
it won’t develop because the mind withdraws.
It is essential that you learn how to give up all thinking and doubting,
give it up completely,
all of it.
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As you contemplate the cause of suffering, you should understand that when that which we call the mind is still, it's in a state of normality. As soon as it moves, it becomes sankhara (that which is fashioned or concocted).
When attraction arises in the mind, it is sankhara; when aversion arises, it is sankhara. If there is desire to go here and there, it is sankhara. As long as you are not mindful of these sankharas, you will tend to chase after them and be conditioned by them.
...
Whenever the mind moves,
it is aniccam (impermanent), dukkham (suffering) and anatta (not self).
it is aniccam (impermanent), dukkham (suffering) and anatta (not self).
The Buddha taught us to observe and contemplate this. He taught us to contemplate sankharas which condition the mind. Contemplate them in light of the teaching of paticcasamuppada (Dependent Origination): avijja (ignorance) conditions sankhara (karmic formations); sankhara conditions vinnana (consciousness); vinnana conditions nama (mentality) and rupa (materiality); and so on.
...
All physical and all mental phenomena and everything that the mind thinks, are sankharas.
...
Generally, when we experience a mind-object it stimulates thinking. The thinking is in reaction to the experience of the mind-object. The nature of ordinary thinking and panna is very different.
The nature of ordinary thinking is to carry on without stopping. The mind-objects you experience lead you off in different directions and your thoughts just follow along.
The nature of panna is to stop the proliferation, to still the mind, so that it doesn’t go anywhere.
...
If I’d wanted to stop formal practice, was there any laziness, tiredness or irritation? None at all. The mind was completely free from such defilements. What was left was the sense of complete balance or ‘just-rightness’ in the mind.
If I was going to stop, it would just have been to rest the body, not for anything else.
If I was going to stop, it would just have been to rest the body, not for anything else.
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If you experience different kinds of nimitta during meditation, such as visions of heavenly beings, before anything else it’s important to observe the state of mind very closely. Don’t forget this basic principle. The mind has to be calm for you to experience these things. Be careful not to practice with desire either to experience nimitta or not to experience them. If they arise, contemplate them and don’t let them delude you. Reflect that they are not you and they don’t belong to you. They are aniccam, dukkham, anatta, just like all other mind-objects. If you do experience them, don’t let your mind become too interested or dwell on them. If they don’t disappear by themselves, reestablish mindfulness. Put all your attention on the breath, taking a few extra deep breaths. If you take at least three extra-long breaths you should be able to cut out the nimitta. You must keep reestablishing awareness in this way as you continue to practice.
...
Looking for peace is like looking for a turtle with a mustache: You won't be able to find it.
But when your heart is ready, peace will come looking for you.
But when your heart is ready, peace will come looking for you.
...
There are two kinds of peacefulness :
one is the peace that comes through samådhi,
the other is the peace that comes through paññå.
The mind that is peaceful through samådhi is still deluded.
The peace that comes through the practice of samådhi alone is dependent on
the mind being separated from mind-objects.
one is the peace that comes through samådhi,
the other is the peace that comes through paññå.
The mind that is peaceful through samådhi is still deluded.
The peace that comes through the practice of samådhi alone is dependent on
the mind being separated from mind-objects.
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"Let your aim be Nibbana."
(Ajahn Chah)
The common breath is long and slow. The refined breath is short and light.
It can penetrate into every blood vessels. It's a breath of extremely high quality.
It can penetrate into every blood vessels. It's a breath of extremely high quality.
...
Breath subdues pain. Mindfulness subdues the Hindrances.
...
The in-and-out breath is stress --
the in-breath, the stress of arising; the out-breath, the stress of passing away.
the in-breath, the stress of arising; the out-breath, the stress of passing away.
...
Once you cut off thoughts of past and future, you don't have to worry about the Hindrances.
...
Some people believe that they don't have to practice centering the mind, that they can attain release through discernment (pañña-vimutti) by working at discernment alone.
This simply isn't true.
Both release through discernment and release through stillness of mind (ceto-vimutti) are based on centering the mind. They differ only in degree.
Like walking: Ordinarily, a person doesn't walk on one leg alone. Whichever leg is heavier is simply a matter of personal habits and traits.
This simply isn't true.
Both release through discernment and release through stillness of mind (ceto-vimutti) are based on centering the mind. They differ only in degree.
Like walking: Ordinarily, a person doesn't walk on one leg alone. Whichever leg is heavier is simply a matter of personal habits and traits.
...
You can't do without concentration. If concentration is lacking, you can gain nothing but jumbled thoughts and conjectures, without any sound support.
...
When you see that a nimitta has appeared, mindfully focus your awareness on it -- but be sure to focus on only one at a time, choosing whichever one is most comfortable. Once you've got hold of it, expand it so that it's as large as your head. The bright white nimitta is useful to the body and mind: It's a pure breath that can cleanse the blood in the body, reducing or eliminating feelings of physical pain.
When you have this white light as large as the head, bring it down to The Fifth Base, the center of the chest. Once it's firmly settled, let it spread out to fill the chest. Make this breath as white and as bright as possible, and then let both the breath and the light spread throughout the body, out to every pore, until different parts of the body appear on their own as pictures. If you don't want the pictures, take two or three long breaths and they'll disappear. Keep your awareness still and expansive. Don't let it latch onto or be affected by any nimitta that may happen to pass into the brightness of the breath. Keep careful watch over the mind. Keep it one. Keep it intent on a single preoccupation, the refined breath, letting this refined breath suffuse the entire body.
When you've reached this point, knowledge will gradually begin to unfold. The body will be light, like fluff. The mind will be rested and refreshed -- supple, solitary, and self-contained. There will be an extreme sense of physical pleasure and mental ease.
...
If you don't want the nimitta to appear, breathe deep and long, down into the heart,
and it will immediately go away.
and it will immediately go away.
...
Vedana
1. Watch the arising of feelings in the present. You don't have to follow them anywhere else. Tell yourself that whatever may be causing these feelings, you're going to focus exclusively on what is present.
2. Focus on the fading of feelings in the present.
3. Focus on the passing away of feelings in the present.
4. Stay with the realization that feelings do nothing but arise and fall away — simply flowing away and vanishing in various ways — with nothing of any substance or worth. When you can do this, you can say that your frame of reference is firmly established in feelings in and of themselves — and at that point, the Path comes together.
...
Letting go has two forms:
(1) Being able to let go of mental objects but not of one's own mind.
(2) Being able to let go both of the objects of the mind and of one's self.
(1) Being able to let go of mental objects but not of one's own mind.
(2) Being able to let go both of the objects of the mind and of one's self.
To be able to let go both of one's objects and of one's self is genuine knowing. To be able to let go of one's objects but not of one's self is counterfeit knowing. Genuine knowing lets go of both ends: It lets the object follow its own nature as an object, and lets the mind follow the nature of the mind. In other words, it lets nature look after itself. "Object" here refers to the body; "self" refers to the heart. You have to let go of both.
...
Turmoil comes from our own defilements, not from other people.
You have to solve the problem within yourself if you want to find peace.
You have to solve the problem within yourself if you want to find peace.
...
My motto is,
"Make yourself as good as possible, and everything else will have to turn good in your wake."
If you don't abandon your own inner goodness for the sake of outer goodness,
things will have to go well.
"Make yourself as good as possible, and everything else will have to turn good in your wake."
If you don't abandon your own inner goodness for the sake of outer goodness,
things will have to go well.
...
... we'll see that aging, illness, and death are simply the shadows of stress and not its true substance. People lacking discernment will try to do away with the shadows, which leads only to more suffering and stress. This is because they aren't acquainted with what the shadows and substance of stress come from. The essence of stress lies with the mind.
Aging, illness, and death are its shadows or effects that show by way of the body. When we want to kill our enemy and so take a knife to stab his shadow, how is he going to die? In the same way, ignorant people try to destroy the shadows of stress and don't get anywhere. As for the essence of stress in the heart, they don't think of remedying it at all. This ignorance of theirs is one form of avijja, or unawareness.
...
The mind is the only thing that senses pleasure and pain. The body has no sense of these things at all. It's like taking a knife to murder someone: They don't hunt down the knife and punish it. They punish only the person who used it to commit murder.
...
Don't let defilements inside make contact with defilements outside. If we have defilements at the same time that other people do, the result will be trouble. For instance, if we're angry when they're angry, or we're greedy when they're greedy, or we're deluded when they're deluded, it spells ruination for everyone.
...
Results don't come from thinking. They come from the qualities we build into the mind.
...
If you want to just think buddho, you can, but it is too light.
Your awareness won't go deep...
Your awareness won't go deep...
The Skills of Jhana
...
People who develop jhana fall into three classes:
1. Those who attain only the first level [First Jhana] and then gain liberating insight right then and there are said to excel in discernment (paññadhika). They Awaken quickly, and their release is termed pañña-vimutti, release through discernment.2. Those who develop jhana to the fourth level [Fourth Jhana], there gaining liberating insight into the Noble Truths, are said to excel in conviction (saddhadhika). They develop a moderate number of skills, and their Awakening occurs at a moderate rate. Their release is the first level of ceto-vimutti, release through concentration.3. Those who become skilled at the four levels of jhana [Rupa Jhana]— adept at entering, staying in place, and withdrawing — and then go all the way to the four levels of arupa-jhana, after which they withdraw back to the first jhana, over and over again, until finally intuitive knowledge, the cognitive skills, and liberating discernment arise, giving release from mental fermentation and defilement: These people are said to excel in persistence (viriyadhika). People who practice jhana a great deal, developing strong energy and bright inner light, can Awaken suddenly in a single mental instant, as soon as discernment first arises. Their release is cetopariyavimutti, release through mastery of concentration.
These are the results to be gained by meditators.
But there have to be causes — our own actions — before the results can come fully developed.
...
Uggaha nimittas
When the mind becomes still, uggaha nimittas can appear in either of two ways:
— from mental notes made in the past;
— on their own, without our ever having thought of the matter.
Uggaha nimittas of both sorts can be either beneficial or harmful, true or false, so we shouldn't place complete trust in them. If we're thoroughly mindful and alert, they can be beneficial. But if our powers of reference are weak or if we lack strength of mind, we're likely to follow the drift of whatever images appear, sometimes losing our bearings to the point where we latch on to the images as being real.
...
Patibhaga nimittas
So when sensation-images or thought-images arise in one way or another, you should then practice adjusting and analyzing them (patibhaga nimitta). In other words, when a visual image arises, if it's large, make it small, far, near, large, small, appear, and disappear. Analyze it into its various parts and then let it go. Don't let these images influence the mind. Instead, have the mind influence the images, as you will. If you aren't able to do this, then don't get involved with them. Disregard them and return to your original practice with the breath.
...
With one exception [anapanassati], all of the [39] meditation themes mentioned here are simply gocara dhamma — foraging places for the mind. They're not places for the mind to stay. If we try to go live in the things we see when we're out foraging, we'll end up in trouble.
When you practice meditation, you don't have to go foraging in other [39] themes; you can stay in the single theme that's the apex of all meditation themes: anapanassati, keeping the breath in mind. This theme, unlike the others, has none of the features or various deceptions that can upset or disturb the heart.
...
As for the four sublime abodes, if you don't have jhana as a dwelling for the mind, feelings of good will, compassion, and appreciation can all cause you to suffer. Only if you have jhana can these qualities truly become sublime abodes, that is, restful places for the heart to stay (vihara dhamma)
"To study is to know the texts,
To practice is to know your defilements,
To attain the goal is to know & let go."
To practice is to know your defilements,
To attain the goal is to know & let go."
...
"If a person isn't true to the Buddha's teachings, the Buddha's teachings won't be true to that person — and that person won't be able to know what the Buddha's true teachings are."
(Ajahn Lee Dhammadharo)
When one does what Buddhas do, one is a Buddha.
When one does what Bodhisattvas do, one is a Bodhisattva.
When one does what Arhats do, one is an Arhat.
When one does what ghosts do, one is a ghost.
These are all natural phenomena.
There are no shortcuts in cultivation.
...
If you wish others to know about your good deeds,
they are not truly good deeds.
If you fear others will find out about your bad deeds,
those are truly bad deeds.
(Master Hsuan Hua)
Things are not what they appear to be: nor are they otherwise.
(Surangama Sutra)
(Surangama Sutra)
Compassion is a verb.
...
If we are not empty, we become a block of matter.
We cannot breathe, we cannot think.
To be empty means to be alive, to breathe in and to breathe out.
We cannot be alive if we are not empty.
Emptiness is impermanence, it is change.
We should not complain about impermanence,
because without impermanence, nothing is possible.
We cannot breathe, we cannot think.
To be empty means to be alive, to breathe in and to breathe out.
We cannot be alive if we are not empty.
Emptiness is impermanence, it is change.
We should not complain about impermanence,
because without impermanence, nothing is possible.
...
Meditation is not to escape from society,
but to come back to ourselves and see what is going on.
Once there is seeing, there must be acting.
With mindfulness, we know what to do and what not to do to help.
Meditation is not to escape from society,
but to come back to ourselves and see what is going on.
Once there is seeing, there must be acting.
With mindfulness, we know what to do and what not to do to help.
...
Enlightenment, for a wave in the ocean,
is the moment the wave realises it is water.
...
People have a hard time letting go of their suffering.
Out of a fear of the unknown, they prefer suffering that is familiar.
Out of a fear of the unknown, they prefer suffering that is familiar.
...
It is possible to live happily in the here and now.
So many conditions of happiness are available
- more than enough for you to be happy right now.
You don't have to run into the future in order to get more.
So many conditions of happiness are available
- more than enough for you to be happy right now.
You don't have to run into the future in order to get more.
...
There is no way to happiness, happiness is the way.
You should be happy right in the here and now.
There is no way to enlightenment.
Enlightenment should be right here and right now.
The moment when you come back to yourself, mind and body together, fully present, fully alive, that is already enlightenment.
You are no longer a sleepwalker.
You are no longer in a dream.
You are fully alive.
You are awake. Enlightenment is there.
...
People suffer because they are caught in their views.
As soon as we release those views, we are free and we don't suffer anymore.
As soon as we release those views, we are free and we don't suffer anymore.
...
Life is available only in the present.
That is why we should walk in such a way that every step can bring us to the here and the now.
That is why we should walk in such a way that every step can bring us to the here and the now.
...
When you love someone, the best thing you can offer is your presence.
How can you love if you are not there?"
How can you love if you are not there?"
...
The Pure Land is found here & now. One does not need to die before going to Pure Land....
The Western Paradise can be experienced right here at this moment. It is not in the west.
...
Every thought you produce, anything you say, any action you do, it bears your signature.
...
The purpose of walking meditation is walking meditation itself.
Going is important, not arriving. Walking meditation is not a means to an end; it is an end.
Each step is life; each step is peace and joy. That is why we don’t have to hurry.
That is why we slow down. We seem to move forward, but we don’t go anywhere; we are not drawn by a goal.
Thus we smile while we are walking.
Going is important, not arriving. Walking meditation is not a means to an end; it is an end.
Each step is life; each step is peace and joy. That is why we don’t have to hurry.
That is why we slow down. We seem to move forward, but we don’t go anywhere; we are not drawn by a goal.
Thus we smile while we are walking.
(Thich Nhat Hanh)
The direction of the walking path when part of practice (in meditation),
is from the east to the west.
Other directions are acceptable if a suitable direction cannot be found,
except avoid the direction from the north to the south and from the south to the north.
is from the east to the west.
Other directions are acceptable if a suitable direction cannot be found,
except avoid the direction from the north to the south and from the south to the north.
(Ajaan Mun)
The Buddha taught that during
sitting and walking meditation we should make the knowing converge on itself,
not allowing it to go outwards.
Thoughts of good and bad are all exterior matters and are endless.
sitting and walking meditation we should make the knowing converge on itself,
not allowing it to go outwards.
Thoughts of good and bad are all exterior matters and are endless.
...
Meditate on every inhalation and exhalation.
Determine to practice right at this moment.
If we don't, the demons of thought and defilement will lead us away into old age and death.
Determine to practice right at this moment.
If we don't, the demons of thought and defilement will lead us away into old age and death.
We meditate in order to condense the energies of the mind into this inner knowing.
We put down thoughts and sense-consciousness,
the defiled mind that goes out in search of distractions.
We put down thoughts and sense-consciousness,
the defiled mind that goes out in search of distractions.
...
In sitting meditation do not be deceived by the thought-demon (sankhara mara).
Those people who only sit a little or don't sit at all are the ones
who believe in the thought-demon.
Those people who only sit a little or don't sit at all are the ones
who believe in the thought-demon.
...
For instance, we decide to sit before dawn and the thought-demon tells us it is too early, why not sit later on. If we believe it then our morning session is lost; we don't sit.
Later on in the morning and perhaps we forget altogether but if we do remember, just as we are about to rouse ourselves and do some sitting meditation, the thought-demon pipes up again. "You don't want to sit yet. You've just had your breakfast, your stomach is still full. Have a rest first. You can always do some sitting in the afternoon." If we believe it, that's delusion.
Before dawn it says meditate later on in the morning. Later on in the morning it says meditate in the afternoon. "If you digest your food first you will feel much more comfortable." If we believe it we don't sit. In the afternoon it starts again. We end up just believing the thought-demon all day and all night and so get nothing from meditation.
...
In order to clearly know these three characteristics of aniccam, dukkham and anatta
the mind must be firm. Thus the effort to bring the mind to a secure and steadfast tranquility, not allowing it to become fascinated by forms, sounds, odors, flavors, physical sensations and mental phenomena is the essence of meditation techniques,
and something we must all develop.
(Looang Boo Sim)the mind must be firm. Thus the effort to bring the mind to a secure and steadfast tranquility, not allowing it to become fascinated by forms, sounds, odors, flavors, physical sensations and mental phenomena is the essence of meditation techniques,
and something we must all develop.
This too will pass.
...
All the cravings and desires, (and thus dukkha) come from a sense of ‘self’...
...
Just bare attention, just bare perception, is not enough.
The defilements have already been at work and that’s the problem.
We cannot trust even the first experience that comes to our senses.
The defilements have already been at work and that’s the problem.
We cannot trust even the first experience that comes to our senses.
...
Remember, wanting is that force which takes you away from whatever you areexperiencing now, into something in the future, into fantasies or dreams.
...
One cannot will the mind to be still!
...
Remember that the greatest controller of all is Mara (the doer).
...
...
Understand that Mara is the ‘doer’ inside you.
He’s always trying to push and pull you, saying,
“Come on, don’t get so sleepy”.
“Come on, put forth some effort”.
“Come on, get into a jhana”.
“Come on, who do you think you are?”
“Come on, how long have you been a monk, how long have you got left of your retreat?”
“Come on, get going.”
That is Mara!
Remember that the jhanas are the places that Mara (the doer) can’t go, where Mara is blindfolded.
......Mara's Ten ArmiesFirst army : Sensual passions.
Second army : Discontent.
Third army : Hunger & Thirst.
Fourth army : Craving.
Fifth army : Sloth & Torpor.
Sixth army : Fear.
Seventh army : Uncertainty.
Eighth army : Conceit & Stubbornness.
Ninth army : Gains, Fame, Honour, & Status wrongly gained, and
Tenth army : whoever would praise himself & despises others.That, Namuci (Mara), is your army, the Dark One's commando force. A coward can't defeat it, but one having defeated it gains bliss. Do I carry muñja grass? I spit on my life. Death in battle would be better for me than that I, defeated & survive. Sinking here, they don't appear, some priests & contemplatives. They don't know the path by which those with good practices go. Seeing the bannered force on all sides — the troops, Mara along with his mount — I go into battle. May they not budge me from my spot. That army of yours, that the world with its devas can't overcome, I will smash with discernment — as an unfired pot with a stone. Making my resolve mastered, mindfulness well-established, I will go about, from kingdom to kingdom, training many disciples. They — heedful, resolute doing my bidding — despite your wishes, will go where, having gone, there's no grief."Mara:"For seven years, I've dogged the Blessed One's steps, but haven't gained an opening in the One Self-awakened & glorious. A crow circled a stone the color of fat — 'Maybe I've found something tender here. Maybe there's something delicious' — but not getting anything delicious there, the crow went away. Like the crow attacking the rock, I weary myself with Gotama."As he was overcome with sorrow, his lute fell from under his arm. Then he, the despondent spirit, right there disappeared."(Sutta Nipata: 3.2)
Do absolutely nothing and see how smooth and beautiful and timeless the breath can appear !
... The goal of this meditation (anapanasati) is the beautiful silence, stillness and clarity of mind.
... Anapanasati : breathing in long or short, breathing out long or short
- they are descriptive not prescriptive.
Just watch and know the breath & do nothing!
...- they are descriptive not prescriptive.
Just watch and know the breath & do nothing!
Indeed, one is placing faith in the knowing and taking it away from the doing.
This is the theme underlying the whole of the meditation path.
...This is the theme underlying the whole of the meditation path.
...
The inclination of the mind outwards is called papanca in Pali. There’s no end to that proliferation or the complexity of that world of papanca.On the other hand, the mind that inclines inwards into the present moment, the silence, the breath, the nimmitta, and the jhanas, is the mind which knows the end of papanca....When we talk we always talk about the past or the future.
We can never talk about the present.
The five hindrances are the cause for the lack of samadhi.
The lack of samadhi is not caused by lack of effort.
...
The five hindrances are Public Enemy Number One....
They stop people from becoming enlightened,
and it’s precisely for this reason that understanding these five hindrances
and overcoming them is crucial.
Understand them
...The First Hindrance - Sensory Desire (kama-cchanda)
The Pali word kama means anything pertaining to the five senses of sight, hearing, smell, taste, and touch. Chanda means to delight in or agree with. Together the compound kama-cchanda means “delight, interest, involvement with the world of the five senses.”For the new meditator, the most obvious form of kama-vitakka is sexual fantasy. One can use up many hours, especially on a long retreat, with this type of kama-vitakka. This obstacle to progress in meditation is transcended by realizing, through insight or faith, that total freedom from the five senses (i.e., jhana) is more ecstatic and profound than the very best of sexual experiences. A monk or nun gives up their sexuality not out of fear or repression, but out of recognition of something superior.
The Second Hindrance - Ill-will (vyapada)
Maybe you prefer to sit through pain rather than enjoy peace and happiness.
(This is ill-will)
To overcome ill-will do some loving-kindness meditation. Give yourself a break. Say to yourself, “The door to my heart is open to all of me. I allow myself happiness. I allow myself peace. I have goodwill toward myself, enough goodwill to let myself become peaceful and to bliss out on this meditation.”...
The Third Hindrance - Sloth and Torpor
... the mind is dull. It’s as if there are no lights turned on inside. It’s all gray and blurry.
The most profound and effective way of overcoming sloth and torpor is to make peace with the dullness and stop fighting it!
...
The Fourth Hindrance - Restlessness and Remorse/(Regret)
Restlessness in meditation is always a sign of not finding joy in what’s here.
That’s what restlessness is, going around looking for something else to do, something else to think about, somewhere else to go—anywhere but here and now.
Remorse is the result of hurtful things that you may have done or said.
In other words, it is a result of bad conduct.
...Kilesas (Defilements)
The biggest of the kilesas are lobha, dosa, and moha, which can be translated as greed, hatred, and delusion.Delusion is the mind which thinks it’s doing something right but is actually doing something wrong. That is, it encourages more defilements, which encourages more heat in the mind, and that is not conducive to the path.The only thing that can really oppose that delusion is a sense of hiri-ottappa accompanied by mindfulness. Hiri-ottappa is the sense of shame. The shame of doing something that is inappropriate, knowing that it is going to create suffering for...
...Everyone makes mistakes. The wise are not people who never make mistakes, but those who forgive themselves and learn from their mistakes.
Silence is so much more productive of wisdom and clarity than thinking.
...
Great thinkers get great headaches.
The still, alert mind sees deeper than any thought.
The still, alert mind sees deeper than any thought.
...
The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since, at this stage, you have realized that most of our thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.
... It is impossible that such a gross activity as thinking can exist in such a refined state as Jhana. In fact, thinking ceases a long time prior to Jhana.
...Thinking is an obstacle to gaining the samadhi which can know those worlds.
...
...The first Twelve Steps of Anapanasati
Step 01 – Experiencing a Long Breath;
Step 02 – Experiencing a Short Breath;
Step 03 – Experiencing the Whole of the Breath;
Step 04 – Calming the Breath;
Step 05 – Arousing Joy;
Step 06 – Arousing Happiness;
Step 07 – Experiencing the Breath as a Mind-Object;
Step 08 – Stabilizing the Joy and Happiness;
Step 09 – Experiencing the Mind;
Step 10 – Shining the Nimmitta;
Step 11 – Sustaining the Nimmitta;
Step 12 – Freeing the Mind.
Basic Method of Meditation
...
The happiness generated by sensual excitement is hot and stimulating but also agitating and consequently tiring. It lessens in intensity on repetition.
The happiness caused by personal achievement is warm and fulfilling but also fades quickly, leaving a sense of a vacant hole in need of filling.
But the happiness born of letting go is cool and very long lasting. It is associated with the sense of real freedom.
...
You can recognize a nimitta by the following six features:
1. It appears only after the fifth stage (above) of the meditation, after the meditator has been with the beautiful breath for a long time;
2. It appears when the breath disappears;
3. It only comes when the external five senses of sight, hearing, smell, taste and touch are completely absent;
4. It manifests only in the silent mind, when descriptive thoughts (inner speech) are totally absent;
5. It is strange but powerfully attractive; and
6. It is a beautifully simple object.
I mention these features so that you may distinguish real nimittas from imaginary ones....
WHAT IF PITlSUKHA HASN'T APPEARED?
Cultivate Sufficient Joy and Happiness (Pitisukha).
Putting Energy into Knowing.
Watching Out for Discontent.
Focus More Sharply in the Present Moment.
...
When you’re doing the meditation on the breath, when you are watching the breath, when you have the breath in mind, don’t just watch any old ordinary boring breath.
Make a resolution, a gentle suggestion to the mind,
“May I breathe in just experiencing pitisukha, may I breathe out experiencing pitisukha.”
“May I breathe in just experiencing pitisukha, may I breathe out experiencing pitisukha.”
...
After those jhanas have been achieved, the mind is so powerful, deep, and profound
and it has the ability to really contemplate fully.
and it has the ability to really contemplate fully.
...
SUMMARY OF THE LANDMARKS OF ALL JHANAS
It is helpful to know, then, that within a Jhana:1. There is no possibility of thought;2. No decision making process is available;3. There is no perception of time;4. Consciousness is non-dual, making comprehension inaccessible;5. Yet one is very, very aware, but only of bliss that doesn't move; and6. The five senses are fully shut off, and only the sixth sense, mind, is in operation.
...
Don’t use just your thinking mind and all the ideas you had about anicca in the past, because many of those thoughts will not be capable of releasing the mind from the asavas, from the kilesas, the defilements and the fetters. That would be a superficial investigation. If you just suggest anicca to the mind – it’s amazing, even though these will be areas which you’ve never seen before, places where the mind has never gone before – because of the power of the mind you will be able to penetrate those areas of the Dhamma wherein the treasure of Enlightenment lies.
... When stillness really takes off it’s the flame of jhanas. The mind is so still it generates incredible states of mind and gives you all the necessary data you need. You understand you got there by stopping the ‘doing’ – no craving, no sankharas. Things have disappeared and consciousness is peaceful. This is bliss. All this rushing around that I have been doing, all this wanting and craving, that was the wrong way. You get the message at last about what renunciation truly is and why people are monks and nuns. When you get that message, then you are sweet for the rest of this life.
... All arisings are of the nature not just to cease but to stop once and for all, to end completely in Nirodha. When one can see the actual ceasing of things, in the same way as Kondanno saw, one sees that, whether it’s the body, feelings, perceptions, formations, or consciousness – all the six types of consciousness – all of these things are of that nature to cease completely without any remainder. You see that all of these things that we take to be real, that we take to be hard and solid, are of the nature to disappear without any remainder. You see anicca to that degree ...
...The Buddha once said to Upali, ‘Whatever certainly leads to Nibbida, to the turning away from the world of the senses, to the fading away of the world of the six senses, that is the Dhamma’.
It’s Dhamma if it leads to cessation, the ending of things, and that beautiful emptiness that comes with the ending of things.
......
If you read the Theragatha, you will find that some of the monks, for instance Anuruddha, spent many, many years practising before they became Stream Winners. It took them a long time, but they had patience and persistence and anyone with patience and persistence must reach the goal eventually. If you have faith, saddha, it’s only a matter of time before you see that what the Buddha taught is true. If you have confidence that there are Ariyas in the world, and you have confidence in them, then you know that if you practise the Eightfold Path it leads to Nibbana. If you’re practising the Eightfold Path, and following the instructions, you know where it leads.It’s only a matter of time.
You have the world outside and in the middle of that is your body.
... Go into the moment, into the silence ...
Get rid of the body and in the middle of that is the breath.
With the mind going inwards you soon get to the ‘beautiful breath’.
By being with the ‘beautiful breath’, go into the beauty. The beauty is pitisukha.
You can’t stop there; you have to go right into the pitisukha, falling inwards.
That’s the experience of many people who get a nimmitta.
You fall into the centre of the beautiful light of the nimmitta,
and then enter a jhana.
You are always inclining inwards, until you go through all the jhanas.
You go so far in that you get to the very heart of things, to cessation.
... Go into the moment, into the silence ...
Get rid of the body and in the middle of that is the breath.
With the mind going inwards you soon get to the ‘beautiful breath’.
By being with the ‘beautiful breath’, go into the beauty. The beauty is pitisukha.
You can’t stop there; you have to go right into the pitisukha, falling inwards.
That’s the experience of many people who get a nimmitta.
You fall into the centre of the beautiful light of the nimmitta,
and then enter a jhana.
You are always inclining inwards, until you go through all the jhanas.
You go so far in that you get to the very heart of things, to cessation.
Then you will know that the core of all this is ‘emptiness’.
There is no ‘self’, there is no ‘doer’, and there is no ‘knower’.
There is only empty phenomena rolling along.
...There is no ‘self’, there is no ‘doer’, and there is no ‘knower’.
There is only empty phenomena rolling along.
This mind, O monks, is luminous, but it is defiled by adventitious* defilements. The uninstructed world ling does not understand this as it really is; therefore for him there is no mental development.
This mind, O monks, is luminous, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore for him there is mental development.
(AN 1,1-2)
[ * adventitious : coming from another source and not inherent ]
...What I’ve got now is enough, my mind is good enough and my body is good enough.
It doesn’t matter how old and sick it is, my body is good enough.
‘Good enough’ is a cause for contentment.
...
The only thing you can trust is either the suttas or your own experience – not other monks, not me, not any other Kruba Ajahns, nobody, just the suttas and your own experience.
...
NIBBANA, THE END OF All PERCEPTION
For within the perception of neither perception nor no-perception [the 8th Jhana] lies the end of all perception, the cessation of all that is felt or perceived, Nibbana. If the mind attends to this, the mind stops. When the mind starts again one gains the attainment of Arahant or Anagami, these are the only possibilities.
...
THE SEQUENCE OF GRADUAL CESSATION
Another way of viewing the Jhanas and the Four Immaterial Attainments is by placing them in the sequence of gradual cessation.
The process that leads into the First Jhana is the cessation of the world of the five senses together with the body and all doing. The path from the First Jhana to the Fourth Jhana is the cessation of that part of the "mind that recognizes pleasure and displeasure. The road from the Fourth Jhana to the Fourth Immaterial Attainment is the cessation, almost, of the remaining activity or the mind called "knowing." And the last step is the cessation of the last vestige of knowing. Through Jhanas and the Immaterial Attainments, first one lets go of the body and the world of the five senses. Then one lets go of the doer. Then one lets go of pleasure and displeasure. The one lets go of space and consciousness. Then one lets go of all knowing. When one lets go of an object, the object disappears, ceases. If it remains, one hasn't let go. Through letting go of all knowing, knowing ceases.
This is the cessation of everything, including the mind.
This is the place where consciousness no longer manifests, where earth, water, fire and air find no footing, where name-and-form are wholly destroyed, (DN 11,85). Emptiness. Cessation. Nibbana, The "jewel" in the heart of the lotus.
(Ajahn Brahm)The flavor of the Dhamma will begin to appear when the mind is centered in concentration.
...
When the mind doesn't get itself worked up with thoughts about various things, it becomes still.
...
The blessings of meeting a good spiritual master
Only those who practise meditation can truly understand the spiritual path. Learning meditation properly requires the guidance of a gifted teacher. The teacher cannot afford to make even the slightest mistakes especially when his disciple is meditating at a very high level. The teacher must know more than the disciple so that the disciple can respectfully follow his lead. It is wrong for the teacher to teach above his level of understanding. The disciple will not benefit from such instruction. But when the teaching is based on a direct experience of the truth gained through meditation, the disciple will progress very quickly.
...We will be able truly to see things as they are -- without a doubt -- once we can remove the counterfeit things that conceal them. For example, beauty: Where, exactly, is the body beautiful? What is there about it that you can claim to be beautiful? If you speak in terms of the principles of the truth, how can you even look at the human body? It's entirely filled with filthiness, both within and without, which is why we have to keep washing it all the time. Even the clothing and other articles on which the body depends have to be dirty because the main part -- the body -- is a well of filth within and without. Whatever it comes into contact with -- robes, clothing, dwelling, bedding -- has to become dirty as well. Wherever human beings live becomes dirty, but we don't see the truth, mainly because we aren't interested in looking.
...
Ãnãpãnasati Bhãvanã uses the breath as the objective support of the heart and consists in knowing and mindfulness (sati) of in and out breathing.
In becoming aware of breathing, one should at first fix attention on the feeling of the breath at the nose or the palate (roof of the mouth), as it suits one, because this is where the breath initially makes contact, and one may use this as a marker point for holding one’s attention. Having done this until one has become skilled, and the in and out breathing becomes finer and finer, one will progressively come to know and understand the nature of the contact of in and out breathing, until it seems that the breathing is located either in the middle of the chest or the solar plexus.
After this one must just fix one’s attention on breathing at that place and one must no longer be concerned about fixing attention on the breathing at the tip of the nose or the palate, or about following it in and out with awareness.
...
After having become skilled with the breath, every time one attends to the breathing process, one should fix attention at the point in the middle of the chest or the solar plexus. In particular, it is important to have mindfulness established. One must establish mindfulness to control the heart so that one feels the breath at every moment while it is entering or leaving, whether short or long, until one knows clearly that the breathing is becoming progressively finer with every breath – and until finally it becomes apparent that the finest and most subtle breath and the heart have converged and become one.
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