Friends:

What is the Fruit of the Noble Way?

The Blessed Buddha once said:
While alive, then he is untroubled, & when he dies too, then he is not worried!
A recluse who has seen the goal, lives undisturbed even in a sorrowful world...
Ud 46

Wherever he goes, there he is unafraid.. Wherever he sleeps, there he is
unalarmed.
The nights and days does neither touch nor burn him. He sees nothing in this
world
that is to be kept or lost. Therefore his mind dwells in goodwill and gentle
kindness
towards all beings, until he falls asleep.
SN I 110

One who has attained the Dhamma has no task to do, as his task has been
accomplished.
As long as he has not obtained a foothold, the swimmer must strive to his
utmost,
but when he has found a place to rest his feet and gone up to dry land,
his striving is over because he has crossed to the further shore...
SN I 48

More good even better here ;-)
http://What-Buddha-Said.net/drops/climax_of_calm.htm
http://What-Buddha-Said.net/drops/IV/Unshakable_Equanimity.htm
http://What-Buddha-Said.net/drops/II/The_Deathless_Dimension.htm

Untroubled Yeah!

Have a nice calm day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

  Namo Tassa Bhagavato Arahato Sammâ Sambuddhassa!  
    Sakyamuni Sambuddha Vihara
~ Dhamma Message ~
Ven. Soma Dhamma Home SSV Home Events Donate Maha Piritha Chanting Join Dhamma
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________________________________

   Please feel free to distribute this message among your friends, colleagues and
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________________________________
Saturday, 7 June, 8:00 AM : Monthly Meditation Retreat is aimed at persons who
are genuinely interested in pursuing the Noble Eightfold Path. At Sakyamuni
Sambuddha Vihara, 125 Homestead Road, Berwick. For information please contact
Ven. Wimalananda 03 9702 6275 or Saman 0419 878 273. View program and other
information.

Saturday, 7 June, 7:00 PM : Special Ranawiru (hero) Puja; this is an invitation
to you all to join us on the 7th of June for a special puja, to commemorate the
22,000+ servicemen killed or missing in action and also show our gratitude to
the 18,000+ injured. At Sakyamuni Sambuddha Vihara, 125 Homestead Road, Berwick.
For information please contact Ven. Wimalananda 03 9702 6275.
________________________________
Taken from AccessToInsight.org1
Translated from Pali by Ñanamoli Thera & Bhikkhu Bodhi


THE GREAT DISCOURSE ON THE LION'S ROAR - II
Majjhima Nikâya 12 - Maha-sihanada Sutta2 Continued from previous instalment


Ten Powers of a Tathâgata (Buddha), Powers 1- 59. "Sâriputta, the Tathâgata
(Buddha) has these ten Tathâgata's powers, possessing which he claims the
herd-leader's place, roars his lion's roar in the assemblies, and sets rolling
the Wheel of Brahma.3 What are the ten?


  Explanation: The Lord Buddha explains to Ven. Sâriputta the ten powers (all of
which only a Fully Self-Enlightend One (Samma-Sambuddha) has) that allow him to
claim the highest place among all beings, speak fearlessly in any assembly and
allows him to set rolling the Wheel of the Dhamma (teach/expound the Dhamma
teachings).
    10. (1) "Here, the Tathâgata understands as it actually is the possible
as possible and the impossible as impossible.4 And that [70] is a Tathâgata's
power that the Tathâgata has, by virtue of which he claims the herd-leader's
place, roars his lion's roar in the assemblies, and sets rolling the Wheel of
Brahma.


  Explanation: Power 1 - The Lord Buddha understand what is possible and what is
not possible and this allows him to claim the highest place among all beings,
speak fearlessly in any assembly and allows him to set rolling the Wheel of the
Dhamma (teach/expound the Dhamma teachings).
    11. (2) "Again, the Tathâgata understands as it actually is the results
of actions undertaken, past, future and present, with possibilities and with
causes. That too is a Tathâgata's power...5


  Explanation:  Power 2 - The Lord Buddha understands the results (vipaka) of
actions (kamma/karma) performed in the past, present and also into the future
(Comy. by any being including himself) including the possible outcomes of those
actions as well as the causes of the outcomes and this allows him to claim the
highest place among all beings, speak fearlessly in any assembly and allows him
to set rolling the Wheel of the Dhamma (teach/expound the Dhamma teachings).
    12. (3) "Again, the Tathâgata understands as it actually is the ways
leading to all destinations. That too is a Tathâgata's power...6


  Explanation: Power 3 - The Lord Buddha understands the paths and practices
leading to various destinations such as hell, the animal realm, the realm of
ghosts, the human realm, the divine planes of existence, and to deliverance
(Nibbâna) and this allows him to claim the highest place among all beings,
speak fearlessly in any assembly and allows him to set rolling the Wheel of the
Dhamma (teach/expound the Dhamma teachings.)
    13. (4) "Again, the Tathâgata understands as it actually is the world
with its many and different elements. That too is a Tathâgata's power...7


  Explanation: Power 4 - The Lord Buddha understands all the different kinds of
elements that exist in the world and this allows him to claim the highest place
among all beings, speak fearlessly in any assembly and allows him to set rolling
the Wheel of the Dhamma (teach/expound the Dhamma teachings). Please also refer
to note 7 for a slightly different interpretation of this power. 
    14. (5) "Again, the Tathâgata understands as it actually is how beings
have different inclinations. That too is a Tathâgata's power...8


  Explanation: Power 5 - The Lord Buddha understands how and why each and every
being has the inclinations/tendencies that they do incuding why beings have
noble and/or ignoble tendencies and this allows him to claim the highest place
among all beings, speak fearlessly in any assembly and allows him to set rolling
the Wheel of the Dhamma (teach/expound the Dhamma teachings). Please also refer
to note 8 for a slightly different interpretation of this power.
    To be continued...


Notes1. More suttas from AccessToInsight.org can be found here
http://www.accesstoinsight.org/tipitaka/sutta.html

2. This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html

3. Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most excellent
wheel, the Wheel of the Dhamma (dhammacakka). This has two aspects: the
knowledge of penetration (pativedhañana) and the knowledge of teaching
(desanañana). The knowledge of penetration, by which the Buddha penetrates the
truth of the Dhamma, is produced from wisdom and leads to the attainment of the
noble fruit for himself; the knowledge of teaching, by which the Buddha is
qualified to expound the Dhamma perfectly to others, is produced from compassion
and leads others to the attainment of the noble fruit.

4. Comy. glosses thana as cause or ground (karana) and explains: "Such and such
dhammas are causes (hetu), conditions (paccaya), for the arising of such and
such dhammas: that is thana. Such and such dhammas are not causes, not
conditions, for the arising of such and such dhammas: that is atthana. Knowing
that, he understands thana as thana and atthana as atthana (i.e., causal
occasion as causal occasion, and non-causal occasion as non-causal occasion)."
Comy. also refers to the different explanation in the Vibhanga, apparently
regarding both explanations as acceptable.

Vbh. Section 809 explains this knowledge with reference to MN 115 as the
Buddha's knowledge of what is possible and what is impossible, e.g., it is
impossible that a person possessed of right view should regard any formations as
permanent or as pleasurable, or anything whatever as self, while it is possible
that a worldling will regard things in such an erroneous way. It is impossible
for a person possessed of right view to commit the five heinous crimes
(matricide, parricide, the murder of an arahant, the wounding of a Buddha,
causing a schism in the Sangha), while it is possible for a worldling to commit
such crimes, etc. etc.

5. Vbh. Section 810: "Herein, the Tathagata comprehends that there are some evil
actions performed which do not mature because they are prevented from maturing
by a fortunate rebirth, a fortunate body, a fortunate time, a fortunate effort,
while there are some evil actions performed which mature because of an
unfortunate rebirth, etc. There are some good actions which do not mature
because of an unfortunate rebirth, etc., while there are some good actions which
mature because of a fortunate rebirth, etc." (condensed).

6. Vbh. Section 811: "Herein, the Tathagata comprehends thus: 'This is the path,
this is the practice leading to hell, to the animal realm, to the plane of
ghosts, to the human realm, to the realm of the gods, to deliverance.' " This
knowledge will be elaborated upon below in Sections 35-42.

7. Vbh. Section 812: "The Tathagata comprehends the different aggregates, the
different sense bases, the different elements; he comprehends the different
worlds that have many elements, different elements."

8. Vbh. Section 813: "The Tathagata understands that beings are of inferior
inclinations and superior inclinations, and that they gravitate towards those
who share their own inclinations" (condensed).

*  See the previous installment here
http://groups.yahoo.com/group/dhamma/message/1411
________________________________

Dhamma (Buddhism) ArticlesA Buddhist Approach to Mental Health - A Buddhist
perspective and approach to mental health, see
http://www.vihara.org.au/go?to=mentalhealth

Arahants and Suicide - An analysis on whether Arahants (Worthy Ones) can commit
suicide, see http://www.vihara.org.au/go?to=arahsuic

Attachment - An analysis of how attachment leads to unsatisfactoriness, see
http://www.vihara.org.au/go?to=attachment

Buddhist Positive Thinking - Positive thinking from a Buddhist perspective, see
http://www.vihara.org.au/go?to=posthink

Consequences - About being responsible for our actions (kamma) and their
consequences (vipâka), see http://www.vihara.org.au/go?to=conseq

Daily Dâna - On giving and generosity, see
http://www.vihara.org.au/go?to=dailydana

Delusion - Covers the three unwholesome roots of action including delusion
(môha), see http://www.vihara.org.au/go?to=moha

Equanimity - Dealing with the viscitudes of life, see
http://www.vihara.org.au/go?to=equanimity

Fault Finding & Resentment - Dealing with fault finding and resentment, see
http://www.vihara.org.au/go?to=faultfind

Five Precepts - Developing virtue through the five precepts, see
http://www.vihara.org.au/go?to=pansil

Four Noble Truths - The essence of Buddhism, see
http://www.vihara.org.au/go?to=fourtruths

Inevitabilities - The inevitabilities of life - old age and death, see
http://www.vihara.org.au/go?to=inevit

Jealousy - An analysis of jealousy, see http://www.vihara.org.au/go?to=mudita

Make Haste - About the dangers of Samsâra (endless round of birth and death)
and a call to attain Nibbâna (release) at the earliest opportunity, see
http://www.vihara.org.au/go?to=urgency

Mental Purity - Five ways prescribed by the Buddha for subduing mental
defilements, see http://www.vihara.org.au/go?to=vitakkasantana

Metta Meditation - Easy to follow instructions for doing the meditation on
loving-kindness, see http://www.vihara.org.au/go?to=mettamed

Noble Eightfold Path - The path for ending unsatisfactoriness, stress and
suffering, see http://www.vihara.org.au/go?to=noblepath

Offerings - On making offering to the Lord Buddha's supreme qualities, see
http://www.vihara.org.au/go?to=offerings

One Hour of Unsatisfactoriness - The unsatisfactoriness that can be felt within
the space of an hour, see http://www.vihara.org.au/go?to=onehour

Reverence - On revering those worthy of reverence, see
http://www.vihara.org.au/go?to=reverence

Sensual Pleasure & Pain - An analysis of sensual pleasure and pain, see
http://www.vihara.org.au/go?to=plespain

Work Stress - An analysis of stress in the work-place, see
http://www.vihara.org.au/go?to=workstress

See more youth articles here http://www.vihara.org.au/go?to=youtharticles
________________________________
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Friends:

The inevitable fact of life is: All that is born must also face Death:

About this inevitable, momentary all beings hitting Death:
http://What-Buddha-Said.net/drops/Death.htm
http://What-Buddha-Said.net/drops/IV/Death_Contemplation.htm

About this equally inevitable, momentary ever recurring Rebirth:
http://What-Buddha-Said.net/drops/Rebirth.htm
  <http://What-Buddha-Said.net/drops/IV/Kamma_and_Rebirth.htm>
http://What-Buddha-Said.net/drops/IV/Kamma_and_Rebirth.htm
http://www.accesstoinsight.org/lib/authors/nyanatiloka/wheel394.html#ch2

Beyond Coping: The Buddha's Teachings on Aging, Illness, Death, and Separation:
http://www.accesstoinsight.org/lib/study/aids/index.html

To the Last Breath: Dhamma Talks on Living and Dying:
http://www.accesstoinsight.org/lib/thai/boowa/tolastbr.html

Buddhist Reflections on Death:
http://www.accesstoinsight.org/lib/authors/gunaratna/wheel102.html


The Blessed Buddha once said:
While alive, then he is untroubled, & when he dies too, then he is not worried!
A recluse who has seen the goal, lives undisturbed even in a sorrowful world...
Ud 46

Wherever he goes, there he is unafraid.. Wherever he sleeps, there he is
unalarmed.
The nights and days does neither touch nor burn him. He sees nothing in this
world
that is to be kept or lost. Therefore his mind dwells in goodwill and gentle
kindness
towards all beings, until he falls asleep.
SN I 110

REJOICING
Here he rejoices. So too after death he rejoices.
The one having done good works rejoices both places!
Remembering, looking back, seeing & thinking:
"Oh I have done good works, well done" he enjoys
the bliss of the happy worlds even more ...
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_18.jpg> 
Illustration 18 Background
<http://what-buddha-said.net/Canon/Sutta/KN/Dhammapada.Verse_18.story.htm> 
Story 18

MOMENTARY
Whosoever knows this body
to be as temporary as a bubble,
as insubstantial as the mirror image,
such one will break the flower tipped
arrows of Mara and cannot be seen by
this King of Death ...
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_46.jpg>  46

SURPRISE
Death carries off the man while distracted
by gathering flowers of sensual pleasures,
exactly & even so as a great flood carries
away a sleeping village.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_47.jpg>  47

OFF GUARD
Death sweeps away the man distracted,
not yet had his fill of sensual pleasures,
even as he gathers these flowers.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_48.jpg>  48

END-MAKER
Neither in the highest heaven, nor in the deepest ocean,
nor in the darkest cave, can anyone escape the overcoming
fact of Death ...!!!
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_128.jpg>  128

GAIN
Whoever never injures, with weapon nor stick, beings
searching for their happiness - when after death -
seeking same happiness, such clever & kind one
always gain it!
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_132.jpg>  132

DRIVEN
Exactly as a cowherd drives the cows forward,
even & exactly so do aging, sickness & death
drive all beings forwards towards the End!
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_135.jpg>  135

FORM
This body is worn out, a fragile form, a nest of
disease, a rotting mass of deception since its life
surely ends in Death ...
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_148.jpg>  148

MY BODY
It is a bag held up by bones, plastered with flesh,
blood and skin. In it lives aging, sickness, death,
pride & deceit.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_150.jpg>  150

UNSEEN
As lasting as a bursting bubble;
As illusive as a mirage;
One regarding worldly life quite so is
forever unseen even by the King of Death.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_170.jpg>  170

RETURN
The friend who returns from a long journey
is welcomed back by friends & family.
Even & exactly so when the doer of good at
death passes to the next state, there his merits
receives him, awaits him like friends & family.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_219.jpg> 
219-20

FINAL BLISS
The homeless sages, always restrained
in both action & body, finally pass to the
deathless state where sorrow is not.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_225.jpg>  225

ENGAGED-ENCAGED
When a man is in love with sons, friends and family,
and other flocks his mind is passionately absorbed
therein. So distracted the King of Death carry him off
as a raging torrent sweeps away the sleeping village.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_287.jpg>  287

LONGING
Sons, children, family cannot provide any refuge
nor shelter for the being prone to Death.
[Even though they live it is as if they exist not.
How much less can they provide any protection
nor safety against death ?]
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_288.jpg>  288

PLEASANT
Pleasant are friends when a need arises.
Pleasant is all fun when shared with friends.
Pleasant is the stored merit of good works at the moment of death.
Pleasant is it to leave behind all Suffering.
Pleasant is being a Father.
Pleasant is being a Mother.
Pleasant is being a Bhikkhu.
Pleasant is the state of the accomplished.
Pleasant is a prior righteous life when old.
Pleasant is faith firmly established, unshakable by doubt.
Pleasant is the arising of Insight.
Pleasant is the avoidance of Evil.
Yeah!
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_331.jpg> 
331-33


PLEASURE, BIRTH, DECAY & DEATH
Flowing freely like greasy glue is the delight of beings.
Humans obsessed with this pleasure, always searching
the satisfaction not lasting, come to birth, decay, aging,
sickness and death ever again & again.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_341.jpg>  341

LETTING GO
Let the past be past.
Relinquish the future.
Let the present be just as it is.
Having so gone to the far shore of being,
mind is freed from all attachments,
from any substrate of existence &
never returns to birth, aging nor death.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_348.jpg>  348

DEATHLESS
The one who has no longings,
who fully understands,
who is without doubt,
who is established immersed in
the deathless state,
such one I call a Holy One.
Dhammapada
<http://what-buddha-said.net/images/Dhamma_Images/old/Dhammapada_411.jpg>  411

Unworried Yeah!

Have a nice day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

  Namo Tassa Bhagavato Arahato Sammâ Sambuddhassa!  
    Sakyamuni Sambuddha Vihara
~ Dhamma Message ~
Ven. Soma Dhamma Home SSV Home Events Donate Maha Piritha Chanting Join Dhamma
Leave Dhamma Join a Friend Questions/Feedback
________________________________

   Please feel free to distribute this message among your friends, colleagues and
relatives.
________________________________
Saturday, 7 June, 8:00 AM : Monthly Meditation Retreat is aimed at persons who
are genuinely interested in pursuing the Noble Eightfold Path. At Sakyamuni
Sambuddha Vihara, 125 Homestead Road, Berwick. For information please contact
Ven. Wimalananda 03 9702 6275 or Saman 0419 878 273. View program and other
information.

Saturday, 7 June, 7:00 PM : Special Ranawiru (hero) Puja; this is an invitation
to you all to join us on the 7th of June for a special puja, to commemorate the
22,000+ servicemen killed or missing in action and also show our gratitude to
the 18,000+ injured. At Sakyamuni Sambuddha Vihara, 125 Homestead Road, Berwick.
For information please contact Ven. Wimalananda 03 9702 6275.
________________________________
Taken from AccessToInsight.org1
Translated from Pali by Ñanamoli Thera & Bhikkhu Bodhi


THE GREAT DISCOURSE ON THE LION'S ROAR - III
Majjhima Nikâya 12 - Maha-sihanada Sutta2
Ten Powers of a Tathâgata (Buddha), Powers 6 - 10Continued from previous
instalment


  Commentary: This is the continuation of the 10 powers, all of which, only a
Samma-Sambuddha possesses. See the first five powers here.
    15. (6) "Again, the Tathâgata understands as it actually is the
disposition of the faculties of other beings, other persons. That too is a
Tathâgata's power...3


  Explanation: Power 6 - The Lord Buddha understands the various levels of
development of the five faculties of faith/cofidence (saddhâ), energy (viriya),
mindfulness (sati), concentration (samâdhi) and wisdom (paññâ) of all beings
and this allows him to claim the highest place among all beings, speak
fearlessly in any assembly and allows him to set rolling the Wheel of the Dhamma
(teach/expound the Dhamma teachings).
    16. (7) "Again, the Tathâgata understands as it actually is the
defilement, the cleansing and the emergence in regard to the jhanas,
liberations, concentrations and attainments. That too is a Tathâgata's
power...4


  Explanation: Power 7 - The Lord Buddha understands how the mind becomes
defiled, how the mind is cleansed and the cleansing and the emergence of the
mind from jhânas, liberations (vimutti), concentrations (samâdhi) and
attainments and this allows him to claim the highest place among all beings...
    17. (8) "Again, the Tathâgata recollects his manifold past lives, that
is, one birth, two births, three births, four births, five births, ten births,
twenty births, thirty births, forty births, fifty births, a hundred births, a
thousand births, a hundred thousand births, many aeons of world-contraction,
many aeons of world-expansion, many aeons of world-contraction and expansion:
'There I was so named, of such a clan, with such an appearance, such was my
nutriment, such my experience of pleasure and pain, such my life-term; and
passing away from there, I reappeared elsewhere; and there too I was so named,
of such a clan, with such an appearance, such was my nutriment, such my
experience of pleasure and pain, such my life-term; and passing away from there,
I reappeared here.' Thus with their aspects and particulars he recollects his
manifold past lives. That too is a Tathâgata's power...


  Explanation: Power 8 - The Lord Buddha is able to re-collect many of his past
lives with details including his clan and name in each life time, the food/drink
that he consumed, the pleasures/pains experienced, his life-term and where he
was re-born next with those details and this allows him to claim the highest
place among all beings...
    18. (9) "Again, with the divine eye, which is purified and surpasses the
human, the Tathâgata sees beings passing away and reappearing, inferior and
superior, fair and ugly, fortunate and unfortunate, and he understands how
beings pass on according to their actions thus: 'These worthy beings who were
ill-conducted in body, speech and mind, revilers of noble ones, wrong in their
views, giving effect to wrong view in their actions, on the dissolution of the
body, [71] after death, have reappeared in a state of deprivation, in a bad
destination, in perdition, even in hell; but these worthy beings who were
well-conducted in body, speech and mind, not revilers of noble ones, right in
their views, giving effect to right view in their actions, on the dissolution of
the body, after death, have reappeared in a good destination, even in the
heavenly world.' Thus with the divine eye, which is purified and surpasses the
human, he sees beings passing away and
  reappearing, inferior and superior, fair and ugly, fortunate and unfortunate,
and he understands how beings pass on according to their actions. That too is a
Tathâgata's power...


  Explanation: Power 9 - The Lord Buddha is capable of seeing other beings as
they are born and pass away that are inferior/superior, attractive/unattractive
and unfortunate/fortunate according to their negative or positive actions in
mind, speech and body (kamma), such as reviling or revering noble ones (Comy.
'higher' beings along the Noble Eightfold Path) and having incorrect or correct
ideas and as a result of these ideas acting in a negative or positive way and
this allows him to claim the highest place among all beings....
    19. (10) "Again, by realizing it for himself with direct knowledge, the
Tathâgata here and now enters upon and abides in the deliverance of mind and
deliverance by wisdom that are taintless with the destruction of the taints.
That too is a Tathâgata's power that a Tathâgata has, by virtue of which he
claims the herd-leader's place, roars his lion's roar in the assemblies, and
sets rolling the Wheel of Brahma.


  Explanation: Power 10 - The Lord Buddha enters and dwells in the
deliverance/emancipation/release/unbinding (Nibbâna) of the mind, which is free
of defilments, through direct knowledge and this allows him to claim the highest
place among all beings....
    20. "The Tathâgata has these ten Tathâgata's powers, possessing which he
claims the herd-leader's place, roars his lion's roar in the assemblies, and
sets rolling the Wheel of Brahma.


  Explanation: The Lord Buddha has these 10 powers that allow him to claim the
highest place among all beings, speak fearlessly in any assembly and allows him
to set rolling the Wheel of the Dhamma (teach/expound the Dhamma teachings).
    21. "Sâriputta, when I know and see thus, should anyone say of me: 'The
recluse Gotama does not have any superhuman states, any distinction in knowledge
and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma
(merely) hammered out by reasoning, following his own line of inquiry as it
occurs to him' — unless he abandons that assertion and that state of mind and
relinquishes that view, then as (surely as if he had been) carried off and put
there he will wind up in hell.5 Just as a bhikkhu possessed of virtue,
concentration and wisdom would here and now enjoy final knowledge, so it will
happen in this case, I say, that unless he abandons that assertion and that
state of mind and relinquishes that view, then as (surely as if he had been)
carried off and put there he will wind up in hell.


  Explanation: The Lord Buddha explains to Ven. Sâriputta that if anyone were to
wrongly say that the Lord Buddha did not have any superhuman powers, higher
knowledges that a high/noble one can have and only teaches the Dhamma from
reasoning, following a line of investigation and if that person does not abandon
this opinion/view, then as if s/he were carried off and put there s/he would go
to hell after death; in the same way a monk who posses virtue/morality (sîla),
concentration (samâdhi) and wisdom (paññâ) would be assured of final
knowledge/realization (Nibbâna) right here and now.

  Source: This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html
    To be continued...


Notes1. More suttas from AccessToInsight.org can be found here
http://www.accesstoinsight.org/tipitaka/sutta.html

2. This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html

3. Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more
concisely as the Tathagata's knowledge of the superiority and inferiority of
beings' faculties of faith, energy, mindfulness, concentration and wisdom.

4.Vbh. Section 828: "The defilement (sankilesa) is a state partaking of
deterioration; cleansing (vodana) is a state partaking of distinction; emergence
(vutthana) is both cleansing and the rising out of an attainment. The eight
liberations (vimokkha) are enumerated, e.g., at DN 15/ii,70-71, and comprise
three liberations pertaining to the realm of material form, the four immaterial
attainments, and the cessation of perception and feeling. The nine attainments
(samapatti) are the four jhanas, the four immaterial attainments, and cessation.

5. The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here
follows the gloss of Comy.: "He will be put in hell as if carried off and put
there by the wardens of hell." Although such a fate may sound excessively severe
merely for verbal denigration, it should be remembered that he is maligning a
Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is
to discourage others from entering upon the path that could lead them to
complete liberation from suffering.

*  See the previous installment here
http://groups.yahoo.com/group/dhamma/message/1418
________________________________

Dhamma (Buddhism) ArticlesA Buddhist Approach to Mental Health - A Buddhist
perspective and approach to mental health, see
http://www.vihara.org.au/go?to=mentalhealth

Arahants and Suicide - An analysis on whether Arahants (Worthy Ones) can commit
suicide, see http://www.vihara.org.au/go?to=arahsuic

Attachment - An analysis of how attachment leads to unsatisfactoriness, see
http://www.vihara.org.au/go?to=attachment

Buddhist Positive Thinking - Positive thinking from a Buddhist perspective, see
http://www.vihara.org.au/go?to=posthink

Consequences - About being responsible for our actions (kamma) and their
consequences (vipâka), see http://www.vihara.org.au/go?to=conseq

Daily Dâna - On giving and generosity, see
http://www.vihara.org.au/go?to=dailydana

Delusion - Covers the three unwholesome roots of action including delusion
(môha), see http://www.vihara.org.au/go?to=moha

Equanimity - Dealing with the viscitudes of life, see
http://www.vihara.org.au/go?to=equanimity

Fault Finding & Resentment - Dealing with fault finding and resentment, see
http://www.vihara.org.au/go?to=faultfind

Five Precepts - Developing virtue through the five precepts, see
http://www.vihara.org.au/go?to=pansil

Four Noble Truths - The essence of Buddhism, see
http://www.vihara.org.au/go?to=fourtruths

Inevitabilities - The inevitabilities of life - old age and death, see
http://www.vihara.org.au/go?to=inevit

Jealousy - An analysis of jealousy, see http://www.vihara.org.au/go?to=mudita

Make Haste - About the dangers of Samsâra (endless round of birth and death)
and a call to attain Nibbâna (release) at the earliest opportunity, see
http://www.vihara.org.au/go?to=urgency

Mental Purity - Five ways prescribed by the Buddha for subduing mental
defilements, see http://www.vihara.org.au/go?to=vitakkasantana

Metta Meditation - Easy to follow instructions for doing the meditation on
loving-kindness, see http://www.vihara.org.au/go?to=mettamed

Noble Eightfold Path - The path for ending unsatisfactoriness, stress and
suffering, see http://www.vihara.org.au/go?to=noblepath

Offerings - On making offering to the Lord Buddha's supreme qualities, see
http://www.vihara.org.au/go?to=offerings

One Hour of Unsatisfactoriness - The unsatisfactoriness that can be felt within
the space of an hour, see http://www.vihara.org.au/go?to=onehour

Reverence - On revering those worthy of reverence, see
http://www.vihara.org.au/go?to=reverence

Sensual Pleasure & Pain - An analysis of sensual pleasure and pain, see
http://www.vihara.org.au/go?to=plespain

Work Stress - An analysis of stress in the work-place, see
http://www.vihara.org.au/go?to=workstress

See more youth articles here http://www.vihara.org.au/go?to=youtharticles
________________________________
   If you would like to help your friends to gain Dhamma knowledge by receiving
emails like this one REPLY to this email including their email addresses.
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________________________________

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________________________________
To join the Dhamma Group send a blank email to dhamma-subscribe@yahoogroups.com
To leave the Dhamma Group send a blank email to
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       Get the name you always wanted with the new y7mail email address.
www.yahoo7.com.au/mail

[Non-text portions of this message have been removed]

Friends:

Advantageous is Substitution of the 5 Hindrances with their opposite state:

1: Sense <http://What-Buddha-Said.net/drops/II/Colourful_but_Muddy.htm>  desire
& lust (kāma-chanda
<http://What-Buddha-Said.net/drops/II/The_Fire_of_Sense-Desire.htm> ) should be
substituted with attention on disgusting
<http://What-Buddha-Said.net/drops/IV/Experiencing_Disgust.htm>  aspects.
2: Anger & ill-will (vyāpāda
<http://What-Buddha-Said.net/drops/II/Anger_and_Irritation.htm> ) should be
substituted with infinite
<http://What-Buddha-Said.net/drops/II/How_to_Cure_Anger_and_Irritation.htm>  &
universal friendliness.
3: Lethargy and laziness (thīna-middha
<http://What-Buddha-Said.net/drops/II/Lethargy_and_Laziness.htm> ) should be
substituted with enthusiastic
<http://What-Buddha-Said.net/drops/II/Curing_Lethargy_and_Laziness.htm>  energy.
4: Restlessness and regret (uddhacca-kukkucca
<http://What-Buddha-Said.net/drops/II/Restlessness_and_Regret.htm> ) should be
substituted with calm
<http://What-Buddha-Said.net/drops/II/Curing_Restlessness_and_Regret.htm> 
tranquillity.
5: Skeptical doubt
<http://What-Buddha-Said.net/drops/II/Doubt_and_Uncertainty.htm>  & uncertainty
(vicikicchā
<file:///C:\Documents%20and%20Settings\Administrator\My%20Documents\My%20Web%20S\
ites\What_Buddha_Said\library\DPPN\wtb\u_v\vicikicchaa.htm> ) should be
substituted with curious
<http://What-Buddha-Said.net/drops/II/Curing_Doubt_and_Uncertainty.htm> 
examination.

Substitution of the hindrances works exactly as long, as one is Aware of it...
Momentary Suppression of the hindrances can be obtained during Meditation...
Irreversible Elimination by complete Cut-off is achieved only, when attaining
Nobility...

About the 5 Hindrances (Nīvarana) and their cure:
http://What-Buddha-Said.net/drops/II/The_5_Mental_Hindrances.htm
http://What-Buddha-Said.net/Canon/Sutta/AN/AN.I.3-4.htm
http://What-Buddha-Said.net/Canon/Sutta/AN/AN.I.3-4c.htm
http://What-Buddha-Said.net/drops/II/Colourful_but_Muddy.htm
http://What-Buddha-Said.net/drops/II/The_Fire_of_Sense-Desire.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Disgust.htm
http://What-Buddha-Said.net/drops/II/Anger_and_Irritation.htm
http://What-Buddha-Said.net/drops/II/How_to_Cure_Anger_and_Irritation.htm
http://What-Buddha-Said.net/drops/II/Lethargy_and_Laziness.htm
http://What-Buddha-Said.net/drops/II/Curing_Lethargy_and_Laziness.htm
http://What-Buddha-Said.net/drops/II/Restlessness_and_Regret.htm
http://What-Buddha-Said.net/drops/II/Curing_Restlessness_and_Regret.htm
http://What-Buddha-Said.net/drops/II/Doubt_and_Uncertainty.htm
http://What-Buddha-Said.net/drops/II/Curing_Doubt_and_Uncertainty.htm
http://What-Buddha-Said.net/drops/II/Feeding_the_Hindrances.htm
http://What-Buddha-Said.net/drops/II/Starving_the_Hindrances.htm
http://What-Buddha-Said.net/drops/II/How_5_Become_10.htm

Suitable Substitution!

Have a nice unhindered day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

  Namo Tassa Bhagavato Arahato Sammâ Sambuddhassa!  
    Sakyamuni Sambuddha Vihara
~ Dhamma Message ~
Ven. Soma Dhamma Home SSV Home Events Donate Maha Piritha Chanting Join Dhamma
Leave Dhamma Join a Friend Questions/Feedback
________________________________

   Please feel free to distribute this message among your friends, colleagues and
relatives.
________________________________
Saturday, 7 June, 8:00 AM : Monthly Meditation Retreat is aimed at persons who
are genuinely interested in pursuing the Noble Eightfold Path. At Sakyamuni
Sambuddha Vihara, 125 Homestead Road, Berwick. For information please contact
Ven. Wimalananda 03 9702 6275 or Saman 0419 878 273. View program and other
information.

Saturday, 7 June, 7:00 PM : Special Ranawiru (hero) Puja; this is an invitation
to you all to join us on the 7th of June for a special puja, to commemorate the
22,000+ servicemen killed or missing in action and also show our gratitude to
the 18,000+ injured. At Sakyamuni Sambuddha Vihara, 125 Homestead Road, Berwick.
For information please contact Ven. Wimalananda 03 9702 6275.
________________________________
Taken from AccessToInsight.org1
Translated from Pali by Ñanamoli Thera & Bhikkhu Bodhi


THE GREAT DISCOURSE ON THE LION'S ROAR - IV
Majjhima Nikâya 12 - Maha-sihanâda Sutta2
Four Kinds of Intrepidity (Fearlesness/Confidence)Continued from previous
instalment

22. "Sariputta, the Tathagata has these four kinds of intrepidity, possessing
which he claims the herd-leader's place, roars his lion's roar in the
assemblies, and sets rolling the Wheel of Brahma. What are the four?


  Explanation: The Lord Buddha explains to Ven. Sâriputta that he has these four
kinds of fearlessness/confidence that allow him to claim the highest place among
all beings, speak fearlessly in any assembly/gathering and allow him to set
rolling the Wheel of the Dhamma (teach/expound the Dhamma teachings).
    23. "Here, I see no ground on which any recluse or brahman or god or Mara
or Brahma or anyone at all in the world could, in accordance with the Dhamma,
accuse me thus: 'While you claim full enlightenment, you are not fully
enlightened in regard to certain things.' [72] And seeing no ground for that, I
abide in safety, fearlessness and intrepidity.


  Explanation: (1) First kind of fearlessness/confidence - The Lord Buddha says
that he sees no grounds by which anyone in the world including any ascetic
(Comy. religious practitioner), brahman, divine being, Mâra or Brahma (Comy.
very advanced/high divine being) who in accordance with the Dhamma can accuse
him of not being enlightened, while only claiming to be enlightened. Seeing no
grounds whatsoever for this, the Lord Buddha abides safely and fearlessly.
    24. "I see no ground on which any recluse... or anyone at all could accuse
me thus: 'While you claim to have destroyed the taints, these taints are
undestroyed by you.' And seeing no ground for that, I abide in safety,
fearlessness and intrepidity.


  Explanation: (2) Second kind of fearlnessness/confidence - The Lord Buddha says
that he sees no grounds by which anyone in the world including any ascetic,
brahman, divine being, Mâra or Brahma who in accordance with the Dhamma can
accuse him of not having removed certain (or any) mental taints/defilements.
Seeing no grounds whatsoever for this, the Lord Buddha abides safely and
fearlessly.
    25. "I see no ground on which any recluse... or anyone at all could accuse
me thus: 'Those things called obstructions by you are not able to obstruct one
who engages in them.' And seeing no ground for that, I abide in safety,
fearlessness and intrepidity.


  Explanation:  (3) Third kind of fearlnessness/confidence - The Lord Buddha
says that he sees no grounds by which anyone in the world including any ascetic,
brahman, divine being, Mâra or Brahma who can accusing say to him that what he
defines as obstructions are not actually obstructions (Comy. mainly refers to
mental obstructions such as mental defilements/impurities to the attainment of
Nibbâna). Seeing no grounds whatsoever for this, the Lord Buddha abides safely
and fearlessly.
    26. "I see no ground on which any recluse... or anyone at all could accuse
me thus: 'When you teach the Dhamma to someone, it does not lead him when he
practices it to the complete destruction of suffering.' And seeing no ground for
that, I abide in safety, fearlessness and intrepidity.


  Explanation: (4) Fourth kind of fearlnessness/confidence - The Lord Buddha says
that he sees no grounds by which anyone in the world including any ascetic,
brahman, divine being, Mâra or Brahma who can accusingly say to him that when
he teaches the Dhamma to someone that it does not lead that being to the
complete and utter ending of suffering (Nibbâna). Seeing no grounds whatsoever
for this, the Lord Buddha abides safely and fearlessly.
    27. "A Tathagata has these four kinds of intrepidity, possessing which he
claims the herd-leader's place, roars his lion's roar in the assemblies, and
sets rolling the Wheel of Brahma.3


  Explanation: The Lord Buddha says that he has these four kinds of
fearlnessness/confidence that allow him to claim the highest place among all
beings, speak fearlessly in any assembly/gathering and allow him to set rolling
the Wheel of the Dhamma (teach/expound the Dhamma teachings).
    21. "Sâriputta, when I know and see thus, should anyone say of me: 'The
recluse Gotama does not have any superhuman states, any distinction in knowledge
and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma
(merely) hammered out by reasoning, following his own line of inquiry as it
occurs to him' — unless he abandons that assertion and that state of mind and
relinquishes that view, then as (surely as if he had been) carried off and put
there he will wind up in hell.4 Just as a bhikkhu possessed of virtue,
concentration and wisdom would here and now enjoy final knowledge, so it will
happen in this case, I say, that unless he abandons that assertion and that
state of mind and relinquishes that view, then as (surely as if he had been)
carried off and put there he will wind up in hell.


  Explanation: The Lord Buddha explains to Ven. Sâriputta that if anyone were to
wrongly say that the Lord Buddha did not have any superhuman powers, higher
knowledge that a high/noble one can have and only teaches the Dhamma from
reasoning, following a line of investigation and if that person does not abandon
this opinion/view, then as if s/he were carried off and put there s/he would go
to hell after death; in the same way a monk who posses virtue/morality (sîla),
concentration (samâdhi) and wisdom (paññâ) would be assured of final
knowledge/realization (Nibbâna) right here and now.

  Source: This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html
    To be continued...


Notes1. More suttas from AccessToInsight.org can be found here
http://www.accesstoinsight.org/tipitaka/sutta.html

2. This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html

3. The four kinds of intrepidity (vesarajja: also rendered "grounds of
self-confidence") may be divided into two pairs. The first pair relates mainly
to the internal qualities of the Buddha, his achievement of personal perfection,
while the second pair has an outward orientation, being concerned primarily with
his qualifications as a teacher. The first intrepidity confirms his attainment
of supreme enlightenment and the removal of all obscuration regarding the range
of what may be known; it points to the Buddha's acquisition of omniscience
(sabbaññutañana). The second underlines his complete purity through the
destruction of all defilements; it points to his achievement of the fruit of
arahantship. The third means that the Buddha's understanding of obstructions to
the goal is unimpeachable, while the fourth confirms the efficacy of the Dhamma
in accomplishing its intended purpose, namely, leading the practitioner to
complete release from suffering.

4. The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here
follows the gloss of Comy.: "He will be put in hell as if carried off and put
there by the wardens of hell." Although such a fate may sound excessively severe
merely for verbal denigration, it should be remembered that he is maligning a
Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is
to discourage others from entering upon the path that could lead them to
complete liberation from suffering.

*  See the previous installment here
http://groups.yahoo.com/group/dhamma/message/1419
________________________________

Dhamma (Buddhism) ArticlesA Buddhist Approach to Mental Health - A Buddhist
perspective and approach to mental health, see
http://www.vihara.org.au/go?to=mentalhealth

Arahants and Suicide - An analysis on whether Arahants (Worthy Ones) can commit
suicide, see http://www.vihara.org.au/go?to=arahsuic

Attachment - An analysis of how attachment leads to unsatisfactoriness, see
http://www.vihara.org.au/go?to=attachment

Buddhist Positive Thinking - Positive thinking from a Buddhist perspective, see
http://www.vihara.org.au/go?to=posthink

Consequences - About being responsible for our actions (kamma) and their
consequences (vipâka), see http://www.vihara.org.au/go?to=conseq

Daily Dâna - On giving and generosity, see
http://www.vihara.org.au/go?to=dailydana

Delusion - Covers the three unwholesome roots of action including delusion
(môha), see http://www.vihara.org.au/go?to=moha

Equanimity - Dealing with the viscitudes of life, see
http://www.vihara.org.au/go?to=equanimity

Fault Finding & Resentment - Dealing with fault finding and resentment, see
http://www.vihara.org.au/go?to=faultfind

Five Precepts - Developing virtue through the five precepts, see
http://www.vihara.org.au/go?to=pansil

Four Noble Truths - The essence of Buddhism, see
http://www.vihara.org.au/go?to=fourtruths

Inevitabilities - The inevitabilities of life - old age and death, see
http://www.vihara.org.au/go?to=inevit

Jealousy - An analysis of jealousy, see http://www.vihara.org.au/go?to=mudita

Make Haste - About the dangers of Samsâra (endless round of birth and death)
and a call to attain Nibbâna (release) at the earliest opportunity, see
http://www.vihara.org.au/go?to=urgency

Mental Purity - Five ways prescribed by the Buddha for subduing mental
defilements, see http://www.vihara.org.au/go?to=vitakkasantana

Metta Meditation - Easy to follow instructions for doing the meditation on
loving-kindness, see http://www.vihara.org.au/go?to=mettamed

Noble Eightfold Path - The path for ending unsatisfactoriness, stress and
suffering, see http://www.vihara.org.au/go?to=noblepath

Offerings - On making offering to the Lord Buddha's supreme qualities, see
http://www.vihara.org.au/go?to=offerings

One Hour of Unsatisfactoriness - The unsatisfactoriness that can be felt within
the space of an hour, see http://www.vihara.org.au/go?to=onehour

Reverence - On revering those worthy of reverence, see
http://www.vihara.org.au/go?to=reverence

Sensual Pleasure & Pain - An analysis of sensual pleasure and pain, see
http://www.vihara.org.au/go?to=plespain

Work Stress - An analysis of stress in the work-place, see
http://www.vihara.org.au/go?to=workstress

See more youth articles here http://www.vihara.org.au/go?to=youtharticles
________________________________
   If you would like to help your friends to gain Dhamma knowledge by receiving
emails like this one REPLY to this email including their email addresses.
Alternatively ask them to send a blank email to dhamma-subscribe@yahoogroups.com
________________________________

   Visit Sakyamuni Sambuddha Vihara on the Web: www.vihara.org.au
________________________________
To join the Dhamma Group send a blank email to dhamma-subscribe@yahoogroups.com
To leave the Dhamma Group send a blank email to
dhamma-unsubscribe@yahoogroups.com
________________________________


       Get the name you always wanted with the new y7mail email address.
www.yahoo7.com.au/mail

[Non-text portions of this message have been removed]

Friends:

The 7 Contemplations are the only ways to True Penetrating Insight:

1: When contemplating Impermanence
<http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm>  (anicca
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> ), one gradually
overcomes the false perception of permanence...
2: When contemplating Suffering
<http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm> 
(dukkha <http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm> ),
one gradually overcomes the fake experience of happiness...
3: When contemplating Selflessness
<http://What-Buddha-Said.net/drops/IV/Self-less_Anatta.htm>  (anatta
<http://What-Buddha-Said.net/drops/IV/Anatta_No_Self.htm> ), one gradually
overcomes the self-deception of ego-identity...
4: When contemplating Disgust
<http://What-Buddha-Said.net/drops/II/Released_by_Disgust.htm>  (nibbidā
<http://What-Buddha-Said.net/drops/IV/Experiencing_Disgust.htm> ), one gradually
overcomes the deceitfulness inherent in all delight...
5: When contemplating Disillusion
<http://What-Buddha-Said.net/drops/III/First_Disillusion_then_Delight.htm> 
(virāga <http://What-Buddha-Said.net/drops/IV/Experiencing_Disappointment.htm>
), one gradually overcomes the illusion of the mere appearance...
6: When contemplating Ceasing
<http://What-Buddha-Said.net/drops/IV/Experiencing_Ceasing.htm>  (nirodha
<http://What-Buddha-Said.net/drops/III/Ceasing.htm> ), one gradually overcomes
the naivety of planning any origination...
7: When contemplating Relinquishment
<http://What-Buddha-Said.net/drops/II/Not_Resisting_Anything.htm>  (patinissagga
<http://What-Buddha-Said.net/drops/IV/Breaking_the_Bonds.htm> ), one gradually
overcomes the panic in all clinging
<http://What-Buddha-Said.net/drops/What_are_the_5_Clusters_of_Clinging.htm> ...

About these 7 crucial core contemplations:

On this universal Transience:
http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Universal_Transience.htm
http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm
http://What-Buddha-Said.net/drops/II/Perceiving_Transience.htm

On this absolute Misery:
http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm
http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm
http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm

On this baffling Selflessness:
http://What-Buddha-Said.net/drops/IV/Self-less_Anatta.htm
http://What-Buddha-Said.net/drops/IV/Anatta_No_Self.htm
http://What-Buddha-Said.net/drops/IV/The_Anatta_Doctrine.htm

On this freeing Disgust:
http://What-Buddha-Said.net/drops/IV/Food_Disgust.htm
http://What-Buddha-Said.net/drops/II/Released_by_Disgust.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Disgust.htm

On this Disenchanting Disillusion:
http://What-Buddha-Said.net/drops/IV/Experiencing_Fading_Away.htm
http://What-Buddha-Said.net/drops/III/First_Disillusion_then_Delight.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Disappointment.htm

On this Peaceful Ceasing:
http://What-Buddha-Said.net/drops/III/Ceasing.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Ceasing.htm
http://What-Buddha-Said.net/drops/IV/Ceasing_of_Suffering.htm
http://What-Buddha-Said.net/drops/II/The_3rd_Noble_Truth_on_The_Ceasing_of_Suffe\
ring.htm

On this releasing Letting Go:
http://What-Buddha-Said.net/drops/II/Not_Resisting_Anything.htm
http://What-Buddha-Said.net/drops/IV/Breaking_the_Bonds.htm
http://What-Buddha-Said.net/drops/III/Beautiful_Release.htm
http://What-Buddha-Said.net/drops/What_are_the_5_Clusters_of_Clinging.htm

The 7 Crucial Core Contemplations!

Have a nice contemplating day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

I received this today from Tricycle.  Maybe some here will enjoy some of the
videos.

Lynda


We'd like to invite you to attend our virtual Change Your Mind Day 2008, on
tricycle.com. Please enjoy our free offerings of guided meditations and dharma
talks.

We'd also like to hear about your own Change Your Mind Day events. Please drop
us a line at cym@....

Best wishes,

Philip Ryan
Web Editor
tricycle.com


             Forward email



             This email was sent to karmalynda@..., by
tricycle@...
             Update Profile/Email Address | Instant removal with SafeUnsubscribeT
| Privacy Policy. Email Marketing by


             Tricycle: The Buddhist Review | 92 Vandam Street | New York | NY |
10013




[Non-text portions of this message have been removed]

I'm sorry-- I didn't realize that the link wouldn't come through.  Here's the
address:

http://tricycle.com/ME2/dirmod.asp?sid=&nm=&type=news&mod=News&mid=9A02E3B96F2A4\
15ABC72CB5F516B4C10&tier=3&nid=3AF73F5197944CBB99742EE5444170CF


   ----- Original Message -----
   From: Lynda
   To: Buddhism_101@yahoogroups.com
   Sent: Friday, June 06, 2008 7:29 PM
   Subject: [Buddhism_101] Tricycle's Change Your Mind Day


   .


[Non-text portions of this message have been removed]

Daily Words of the Buddha for 8 June 2008



The Blessed Buddha once said:
Sukham yāva jarā sīlam,

sukhā saddhā patitthitā,

sukho paññāya patilābho,

pāpānam akaranam sukham.



Happiness is a prior righteous life when old.
Happiness is firmly established faith, unshakable by doubt.
Happiness is the arising of Insight & Understanding.
Happiness is the avoidance of all Evil Behaviour.
Yeah! Dhammapada <http://what-buddha-said.net/Canon/Sutta/KN/Dhammapada.htm> 
333

Holy Happiness!




The Daily Words of the Buddha is a service of Pariyatti. 
<http://www.pariyatti.org/> http://www.pariyatti.org

Have a nice day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said






[Non-text portions of this message have been removed]

Hi,
Sometimes I feel afraid to let myself be happy for fear that I will be let down
all the further.  Or, if I am happy, something bad will happen.  How do I get
over that and allow myself to be happy?
Thanks
Lauren
   ----- Original Message -----
   From: Bhikkhu Samahita
   To: 1.1A ; 1.3A ; ABHISAMAYA@yahoogroups.com ; bb ;
breakingbreadsangha@yahoogroups.com ; Buddha_Light_Plus@yahoogroups.com ;
buddhist-news@yahoogroups.com ; Debate-Religious-Spirituality@Yahoogroups. Com ;
Dhamma@Yahoogroups. Com ; MANAVATAVADI-GROUP@yahoogroups.com ;
religionBuddhismTheravada@googlegroups.com ;
religionspirituality@yahoogroups.com ; sakyagroup@yahoogroups.com ;
TheParanormalResearchSociety@yahoogroups. com ; Vihar Buddhist Group ;
BeCeKa@yahoogroups.com ; BuddhistCircle@yahoogroups.com ;
InsightPractice@yahoogroups.com ; 'Y1' ; Y10 ; Y162 ; 'Y2' ; 'Y3' ; 'Y6' ; 'Y7'
; 'Y8' ; 'Y9'
   Sent: Saturday, June 07, 2008 11:21 PM
   Subject: [Buddhism_101] Daily Words of the Buddha: Genuine Happiness!


   Daily Words of the Buddha for 8 June 2008

   The Blessed Buddha once said:
   Sukham yāva jarā sīlam,

   sukhā saddhā patitthitā,

   sukho paññāya patilābho,

   pāpānam akaranam sukham.

   Happiness is a prior righteous life when old.
   Happiness is firmly established faith, unshakable by doubt.
   Happiness is the arising of Insight & Understanding.
   Happiness is the avoidance of all Evil Behaviour.
   Yeah! Dhammapada <http://what-buddha-said.net/Canon/Sutta/KN/Dhammapada.htm>
333

   Holy Happiness!

   The Daily Words of the Buddha is a service of Pariyatti.
<http://www.pariyatti.org/> http://www.pariyatti.org

   Have a nice day!

   Friendship is the Greatest *
   Bhikkhu Samahita * Sri Lanka :-)
   http://What-Buddha-Said.net
   http://groups.google.com/group/Buddha-Direct
   http://groups.google.com/group/What_Buddha_Said

   [Non-text portions of this message have been removed]






------------------------------------------------------------------------------


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   Checked by AVG.
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AM


[Non-text portions of this message have been removed]

--- In Buddhism_101@yahoogroups.com, "Lauren Merryfield" <lauren1@...>
wrote:
>
> Hi,
> Sometimes I feel afraid to let myself be happy for fear that I will
be let down all the further.  Or, if I am happy, something bad will
happen.  How do I get over that and allow myself to be happy?
> Thanks
> Lauren


Dear Lauren,

There is a lot here in your question.

For one thing, you are noticing that within your 'mind' there is
someone who wants to be happy (a term which needs further
clarification) and there are those who are fearful.  If you learn how
to watch, and make an effort to watch, you will notice a lot of other
sides to yourself.  So which is real?  Where is the real You?

And then there is the question of to what extent your fears are
justified.  Are your fears fears of losing some thing or condition
that  you believe you need for your comfort and safety?  Are you
afraid that (God- Higher Powers- The Universal Laws) are not
constantly drawing everyone toward Truth and Reality?  Actually, that
is not something that, I think, should be believed except based on
one's own experience.

There are methods out there to enable you to find your own answers,
within your own experience.  A book that was very useful to me and the
start of a path was P.D.Ouspensky's In search of the Miraculous, about
  his years with G.I.Gurdjieff.

My guess is that others on this list can also offer you direction and
suggestions, as you are asking very good questions.

Warm wishes,

Jill

---Happiness is only an instant, a present moment.If you want
happiness every day ,each morning when you wake up you must decide
that nothing and no one will hinder your happiness,The Buddha
described happiness into 3 groups.
Lower happiness,higher happiness, and highest happiness.
In a book byBhante Henepola Gunaratama,eight mindfull steps to
happiness these 3 types of happiness will be clearly explained.
I seem to think you are talking about the lower happiness.This is
where we all start.make yourself a morning discipline .
physical exercise, prayers, meditation , and deciding about your
day's happiness.

With Metta
Dragon












  In Buddhism_101@yahoogroups.com, "jmax5421" <jmax5421@...> wrote:
>
> --- In Buddhism_101@yahoogroups.com, "Lauren Merryfield" <lauren1@>
> wrote:
> >
> > Hi,
> > Sometimes I feel afraid to let myself be happy for fear that I
will
> be let down all the further.  Or, if I am happy, something bad will
> happen.  How do I get over that and allow myself to be happy?
> > Thanks
> > Lauren
>
>
> Dear Lauren,
>
> There is a lot here in your question.
>
> For one thing, you are noticing that within your 'mind' there is
> someone who wants to be happy (a term which needs further
> clarification) and there are those who are fearful.  If you learn
how
> to watch, and make an effort to watch, you will notice a lot of
other
> sides to yourself.  So which is real?  Where is the real You?
>
> And then there is the question of to what extent your fears are
> justified.  Are your fears fears of losing some thing or condition
> that  you believe you need for your comfort and safety?  Are you
> afraid that (God- Higher Powers- The Universal Laws) are not
> constantly drawing everyone toward Truth and Reality?  Actually,
that
> is not something that, I think, should be believed except based on
> one's own experience.
>
> There are methods out there to enable you to find your own answers,
> within your own experience.  A book that was very useful to me and
the
> start of a path was P.D.Ouspensky's In search of the Miraculous,
about
>  his years with G.I.Gurdjieff.
>
> My guess is that others on this list can also offer you direction
and
> suggestions, as you are asking very good questions.
>
> Warm wishes,
>
> Jill
>

Hi Lauren,

Personally, I dislike the term "happiness" since, as you suggest, it is
illusionary and at best impermanent as are all things in samsara. I prefer the
term "contentment" since you can enjoy the moment but not grasp onto it. With
contentment I can experience the moment for what it is and let it pass on
without any desire to hold onto it. As was explained there are two forms of
grasping; palm up or palm down. If one grasps with palm up and opens the hand,
the object remains -- that's clinging and creates "dukkha" -- an imbalance
within yourself. If I gasp with palm down, I can enjoy the object but when I
open my grasp, the object in my possession falls -- the object is enjoyed but
leaves my desire.

As soon as we label something as giving us "happiness" we immediate create the
duality of "unhappiness" -- this makes me happy and this makes me unhappy. This
is what happens when we label things. Immediately upon saying something is
"good" we immediately create that the opposite is "bad." We place ourself into
the position of experiencing "dukkha." The Zen priest Steve Hagen gives a great
lesson on this in his text "Buddhism Plain & Simple".

You place yourself further into dukkha when you fear that enjoying something is
an unskilled act and creates negative karma ('if I am happy, something bad will
happen'). That seems to get into superstition and that enjoyment is
intrinsically bad. There is a lot that depends upon one's intent behind the act
(you may wish to read Geshe Sopa's "Steps on the Path to Enlightenment A
Commentary on Tsongkhapa's Lamrim Chenmo -- Vol. 2: Karma" for an excellent
explanation on the topic).

Everyone interested in Buddhism is familiar with the symbol of the lotus. Most
are aware that it represents a teaching that we, as the lotus, can emerge from
the muck of samsara and rise pristine above the water. But there is another
interpretation; that the lotus represents "desire" since its beauty is fleeting.
It's there to be enjoyed but once the blossom fades it is cast aside.

One could say, "Well, if I experience 'contentment' then don't I create the
duality of 'discontentment'?" I think it depends upon one's definition of the
term. Some define contentment as "happiness with one's situation in life" (
http://wordnet.princeton.edu/perl/webwn?s=contentment ) -- so, we're back to the
word "happiness." Another source defines it as "a feeling of calm satisfaction;
a circumstance, or a feature or characteristic of something, that gives rise to
satisfaction" ( http://encarta.msn.com/dictionary_1861599904/contentment.html ).
This definition seems more in tune with what I believe "contentment" really
means. I like to define "contentment" as "being at peace in one's skin": I can
appreciate and enjoy the items around me but there is no clinging -- open the
grasp with the palm down and let it go with no clinging.

I hope this is of some help.

May all be at peace.

John

  With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, and all around,
unobstructed, without hostility or hate.


(Sutta Nipata I, 8)


----- Original Message ----
Lauren Merryfield <lauren1@...> wrote

Sometimes I feel afraid to let myself be happy for fear that I will be let down
all the further.  Or, if I am happy, something bad will happen.  How do I get
over that and allow myself to be happy?
Thanks
Lauren

Friends:

Contemplating the inevitable Transience penetrates false perception of
permanence:

Buddha once said: Aniccānupassanam bhāvento niccasaññam pajahati...

When developing the contemplation of Impermanence
<http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm>  (
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> Anicca
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> ),
one gradually overcomes the false perception of permanence...

The anytime, everywhere, & for everybody directly observable facts are:
All states will pass...
All things will vanish...
All formations are unstable...
All mountains crumble into nothing...
All memories are lost like tears in rain...
Nothing remains static without change...
All buildings & homes collapse into dust...
All phenomena are of a nature to breakup...
All moments momentarily cease never to return...
All Universes implodes into pointless singularity...
All phenomena are momentary & thus temporary...
All bodies grow old, decrepit, fall & finally rotten...
All worldly happiness & pleasure changes & are lost...
All beings grow old, sick, ugly, dement, smelling & die...
All forms of form will decay, deteriorate & fall apart...
All constructions - physical as mental - arises & ceases...
There is no lasting permanence anywhere except Nibbāna...

More on this universal impermanence, inconstancy, and inevitable Transience
(Anicca):
http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm
Anicca
<http://www.accesstoinsight.org/lib/authors/various/wheel186.html#theravada> 
(Impermanence) According to Theravada Buddhism  (Bhikkhu Ñanamoli)
http://www.accesstoinsight.org/lib/authors/various/wheel186.html
http://What-Buddha-Said.net/library/DPPN/wtb/a/anicca.htm
http://What-Buddha-Said.net/drops/II/Transient_formations.htm
http://What-Buddha-Said.net/drops/II/The_Internal_Transience.htm
http://What-Buddha-Said.net/drops/II/The_External_Transience.htm
http://What-Buddha-Said.net/drops/II/Perceiving_Transience.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Universal_Transience.htm

All things break apart! Nothing is thus worth clinging to...
Let it go! It was never really yours anyway...

Have a nice relinguishing day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

Drupon Samten Rinpoche

Red Dzambhala/Kurukulle Prosperity Empowerment

Vajravidaran Healing Ceremony

The Nine Stages of Meditation

The 37 Bodhisattva Practices

June 27-30, 2008
Bristol, Vermont
***

Friday, June 27
Public Talk: Cultivating The Altruistic Mind
Time: 7 PM
Sug. Don. $10
Location: Shambhala Center of Montpelier
64 Main Street, 3rd floor, Montpelier VT, 05602


Saturday, June 28
Red Dzambhala/Kurukulle Prosperity Empowerment & Practice Instructions
The practice of Red Dzambhala is associated with generosity and the quality of
richness and abundance, and is very effective in eradicating poverty, both on
the psychological and material level. This particular empowerment is rarely
given and
is also very special in that it includes Kurukulle, the Goddess of enchantment
and subjugation, who is the consort of Red Dzambhala.
Time: 10-12 and 2:30-5 PM
Sug. Don. $50
Location: 2 Elm St. Bristol, VT

Sunday, June 29
Vajravidaran/Kunrig Healing Ceremony
Vajravidharan is a very important practice in Tibet and the Indian Himalayas.
This practice is a special antidote to purify all contaminated environments of
the universe and sentient beings. This practice cleanses the contaminants of the
air we breath, food we eat, the clothes we wear and other types of poisons and
contamination. Also, it helps to cleanse the chakras and subtle energies of the
body; and helps to pacify  frustration, depression and anxiety. It dispels 
nightmares, inauspicious dreams, and other unfavorable conditions. It brings
health, happiness, long life, and will help you succeed in whatever you wish.
This practice has been used as a healing ceremony for generations and helped
thousands of beings.
Time 10-12
Sug. Don. $25

The Nine Stages of Meditation
The Nine Stages of Meditation are a map of the meditative process. These stages
are a helpful guide for understanding where we are at in our meditation and can
help us return to our meditation when we find ourselves getting lost in thought.
Time: 2:30-5 PM
Sug. Don. $25
Location for morning/afternoon sessions: 2 Elm St. Bristol, VT

Monday, June 30
The 37 Bodhisattva Practices
The 37 Practices of a Bodhisattva was a text written by Ngolchu Thogme Rinpoche
(1295-1369 CE) on the Mahayana practice of developing bodhicitta and living
one's life as a Bodhisattva. H.H. Garchen Rinpoche has said that there is no
text more important to study and practice than the 37 Bodhisattva practices.
Time: 10-12 and 2:30-5 PM
Sug. Don. $40
Location: 2 Elm St. Bristol, VT
***

Registration
For those attending  the complete Retreat (June 28-30) the suggested donation is
$125.
To Register please email ddcv@... or call t 802-453-3431.
More info on the retreat will soon be posted at www.ddcv.com
Work Study and Scholarships Available
No one turned away for financial reasons.
If you are able to pre-register for these teachings that is very much
appreciated
but you can also register at the door.
Registration checks should be made out
to DDCV and sent to:
DDCV
PO Box 252
Bristol, VT 05443
You can also pay by Paypal.
Our Paypal account is ddcv@...
***

Teaching Locations
All  teachings  except the June 27 Public Talk will take place at
2 Elm St. Bristol, VT 05443.

The June 27 Public Talk will take place the
Shambhala Center of Montpelier
64 Main Street, 3rd floor
Montpelier VT, 05602


***
Community Housing
Inexpensive housing is available for $15 per night.
To reserve this housing ddcv@... or call 802-453-3431.
Other housing can be found at www.ddcv.com under retreat housing.

Camping with Facilities
Inexpensive camping 10 minutes from the teachings is available at
http://www.maplehillcampsites.com/
Special rates offered for those attending the teachings.
***

Nearest airport, bus and train station is in Burlington, VT.
Pickups can be arranged with advanced notice.

***


Drupon Samten Rinpoche - A Brief Biography

Drupon Samten Rinpoche was born in the Himalayan Mountains
of Ladakh. At the age of six, he entered the Tibetan Buddhist Monastery, Lama
Yuru, which was built in the 12th century and is where Naropa did many years of
retreat. He studied with 13 accomplished teachers, learning Buddhist
philosophy, ceremony, butter sculpture, painting, music, lama dance, healing,
and astrology. Drupon was 22 when he went into a 3-year retreat as a student of
a great meditation retreat master, Kunga Rinpoche. Under the retreat master's
guidance, Drupon completed the traditional Three Year Meditation Retreat and
the Six Yogas of Naropa. In 1987, his Holiness Drikung Kyabgon sent him to the
United Statesto teach at the Tibetian Meditation Center and he stayed with
Khenchen Rinpoche there for many years. On January 20th, 2001, he was enthroned
by His Holiness Drikung Kyabgon Chetsang in India, in front of over 800 monks
attending the Snake Year teachings at Jang Chubling Monastery,
and received the title Drupon Samten Rinpoche, the Vajra Meditation Master.

Drupon Samten has been teaching in the United States, Taiwan, Malaysia and Chile
since
1987. He has obtained a very good command of the English language. He teaches
with clarity, compassion and wisdom, and is open to help everyone he meets.
Drupon Samten Rinpoche was also featured in the film The Yogis of Tibet.

Friends:

The false perception of permanence arises from wrong notion of apparent
continuity:

Buddha once said: Aniccānupassanam bhāvento niccasaññam pajahati...
When developing the contemplation of Impermanence
<http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm>  (
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> Anicca
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> ),
one gradually overcomes the false perception of permanence...

One cannot easily observe the characteristic of Impermanence, since it is
obscured and
concealed by apparent continuity: Mind falsely conceives: This is the same as it
was before...
One then wrongly perceives all psycho-physical phenomena as existing permanently
and not
correctly as a sequence of discrete states ever arising and ceasing...

The stage of Viewing:
By training one can observe the solidity, fluidity, heat and motion within ones
own body
or externally as changing states by noting their beginning, middle and end.
Example: Noting the beginning, middle and end of the breath coming in or going
out!

The stage of Comprehending:
One then comprehends this breath, this materiality is not the same from moment
to moment.
Nor is any other solidity, fluidity, heat or motion, the same from moment to
moment...
Nor is any observing mind, thought or any mental state, the same from moment to
moment...
Whether internally or externally: All this is only discrete states arising and
ceasing...
Such cannot be lasting happiness... Such cannot be regarded as an essentially
same self...
Such change is therefore suffering... Such transience is therefore no-self...

The stage of Gaining Insight:
By observing wisely and repeatedly one thus understands, that all formations,
all phenomena,
all conditioned constructions inherently are permeated with the 3
characteristics of:
1: Impermanence
<http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm>  (
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> Anicca
<http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm> ), 2: Suffering
<http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm> 
(dukkha <http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm> ),
and 3: Selflessness <http://What-Buddha-Said.net/drops/IV/Self-less_Anatta.htm> 
(anatta <http://What-Buddha-Said.net/drops/IV/Anatta_No_Self.htm> )...
Insight dawns when noting & knowing the Dissolution  of all phenomena
(bhanga-ñāna),
which gives rise to noting & knowing the Danger  within all existence
(ādinava-ñāna)...
By noting the impermanence of all internal form, feeling, perception, mental
construction
and consciousness, one can generalize and extend this observed impermanence to
also be
dominant in all external form, feeling, perception, mental construction and
consciousness.
One can furthermore infer, that all phenomena in the past was impermanent, and
so also
will all phenomena in the future be impermanent. This expands & matures the
comprehension.

The result of contemplating Impermanence is absence of distortion (vipallāsa):
The false perception of permanence actually comes from an -a priori- conceptual
notion:
"All phenomena are permanent and endures as the same from moment to moment..."
This distortion of perception (sañña-vipallāsa) - arised from ignorance -
then by repetition
then distorts thinking (citta-vipallāsa), which then later solidifies into a
distortion of
view (ditthi-vipallāsa): One then perceives, thinks, and views: Formations are
all lasting!
This false conviction have been reified and reinforced through numberless
accounts
of existence, since a indiscernible beginning, and is thus deeply ingrown and
imbedded
in mind. However this triple distortion of perception, thinking and viewing can
be broken
by repeated reasoned observation & reflection of the universal aspect of
impermanence.
This requires rationally
<http://What-Buddha-Said.net/drops/IV/Careful_Attention.htm>  directed attention
<http://What-Buddha-Said.net/drops/II/Careful_and_Rational_Attention.htm> 
(yoniso manasikāra) and clear
<http://What-Buddha-Said.net/drops/III/Clear_and_Aware_Comprehension.htm> 
comprehension <http://What-Buddha-Said.net/drops/Clear_Comprehension.htm>
(sati-sampajañña) and leads to knowing and regarding all formations with a
pleasant
imperturbable equanimity
<http://What-Buddha-Said.net/drops/III/Equanimity_Upekkha.htm> ...
(sankhara-upekkhā-ñāna)...

More on this universal impermanence, inconstancy, and inevitable Transience
(Anicca):
http://What-Buddha-Said.net/drops/III/Impermanence_Anicca.htm
http://What-Buddha-Said.net/drops/IV/Contemplating_Impermanence.htm
Anicca
<http://www.accesstoinsight.org/lib/authors/various/wheel186.html#theravada> 
(Impermanence) According to Theravada Buddhism  (Bhikkhu Ñanamoli)
http://www.accesstoinsight.org/lib/authors/various/wheel186.html
http://What-Buddha-Said.net/library/DPPN/wtb/a/anicca.htm
http://What-Buddha-Said.net/drops/II/Transient_formations.htm
http://What-Buddha-Said.net/drops/II/The_Internal_Transience.htm
http://What-Buddha-Said.net/drops/II/The_External_Transience.htm
http://What-Buddha-Said.net/drops/II/Perceiving_Transience.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Impermanence.htm
http://What-Buddha-Said.net/drops/IV/Experiencing_Universal_Transience.htm
http://What-Buddha-Said.net/drops/II/Transient_formations.htm

Nothing is continually the same ... All is changing states…

Have a nice observant day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

Friends:

False perception of pleasure fools one to think: Worldly Happiness is possible:

      Buddha once said: Dukkhānupassanam bhāvento sukhasaññam pajahati...
      When developing the contemplation of Suffering
<http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm>  (dukkha
<http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm> )
      one gradually overcomes the false perception of pleasure...

The Blessed Buddha once convinced a disputant by this cut-2-the-bone
explanation:

Friend Aggivessana, what do you think,
is any material form, is any feeling, is any perception,
is any mental construction, and is any consciousness,
always permanent or always impermanent???
Venerable Gotama, they are all ever impermanent...
If these thing are impermanent, are they then pleasurable or painful?
Venerable Gotama, then they are all painful...

Aggivessana, what do you think,
When one searches for what is suffering, clings to what is suffering,
resorts to what is suffering, holds on to what is suffering and regards
what is suffering as: "This is mine, this I am, this is my self..."
can one then ever understand suffering or be freed from all suffering???
How could one ever Master Gotama, no never Master Gotama...
                                                                          Source:
MN I [232]

More on this universal, inevitable & absolute Misery (Dukkha):
http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm
http://What-Buddha-Said.net/drops/The_3_Universal_Characteristics.htm
http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Craving_is_Catastrophic.htm
http://What-Buddha-Said.net/drops/IV/Stopping_Physical_Pain.htm
http://What-Buddha-Said.net/drops/IV/Ceasing_of_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Origin_of_Suffering.htm
http://What-Buddha-Said.net/drops/II/Ending_Physical_Pain.htm
http://What-Buddha-Said.net/drops/II/Ending_Pain_Itself.htm
http://What-Buddha-Said.net/drops/The_3_Ultimate_Facts.htm
http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm
http://What-Buddha-Said.net/drops/II/The_Charcoal_Pit.htm
http://What-Buddha-Said.net/drops/II/Source_of_What.htm
http://What-Buddha-Said.net/drops/III/Craving_is_Pain.htm
http://What-Buddha-Said.net/drops/IV/Samsaric_Dread.htm
http://What-Buddha-Said.net/drops/III/Endless_Round.htm
http://What-Buddha-Said.net/drops/IV/300_Spears.htm


No Worldly Thing can ever bring Lasting Happiness ...

Have a nice day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

In your post Bikkhu,you stated this phrase:No Worldly Thing can ever
bring Lasting Happiness ...

That is an oxymoron, nothing, lasts but an instant.

Dragon/Normand

Friends:

Physical Pain & mental frustration is there, but concealed by the hope for
pleasure:

Buddha once said: Dukkhānupassanam bhāvento sukhasaññam pajahati...
When developing the contemplation of Suffering
<http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm>  (dukkha
<http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm> ),
one gradually overcomes the false perception of pleasure...

If there were no satisfaction to be found in the world, beings would not be
attached to the world ....
If there were no misery  to be found in the world, beings would not be repelled
by the world ....
If there were no escape from the world, beings could not escape from this world
.... AN 111, 102

The stage of Viewing:
Each time one changes posture of the body, one should note, that this was caused
by bodily pain...
Each time one changes plan or search, one should know, that this was caused by
mental frustration...
Every time one has headache, toothache, any illness or sickness, one should see:
Painful is any body...
Every time one is disappointed, separated, or depressed, then one should note:
Any mind incurs grief...
To see & realize everyday misery, by not dismissing or neglecting it, is a very
advantageous teacher!

The stage of Comprehending:
Having seen & realized that both bodily & mental pain afflict us every minute,
one may understand,
that this 'obvious pain' & suffering (dukkha-dukkha) is a common & inevitable
part of any existence..
When the body decays & grows old, & when the momentary pleasure, joy or
happiness fades away,
one may realize the rise & inevitable fall of all conditioned constructions and
thereby comprehend
that suffering is an unambiguous part of any conditioned formation... This more
hidden suffering
is called 'suffering due to constructedness' (sankhara-dukkha): All
constructions will fall apart...
Finally, there is the fact of impermanence, which implies, that all found forms
of worldly joy,
satisfaction, pleasure and whatever kind of happiness, will never last and thus
quickly be lost...
This causes a frustration, which is called 'suffering due to change'
(viparināma-dukkha)...
Gradually comprehending the abundance of these 3
<http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm>  kinds of
suffering makes one realize:
All phenomena - even pleasant feeling - are nothing, but one massed up heap of
suffering!!!

The stage of Gaining Insight:
This ultra realism squeezes one out of the cocoon quite well camouflaged by
common comfort...
The knowledge of inevitable Dissolution  of all phenomena and states arises
(bhanga-ñāna)!
The knowledge of any appearance is a true Terror  arises
(bhayatupatthāna-ñāna)!
The knowledge of the Danger  inherent in any form of dependent existence arises
(ādinava-ñāna)!
The knowledge of the Disgust  with all things & states in any world arises
(nibbidā-ñāna)!

The result of contemplating Suffering is absence of mental distortion
(vipallāsa):
Direct and repeated experience of such disgust gradually detaches mind from it's
habitual
attachments by disclosing the universal defect of all these deeply cherished
objects:
No form, feeling, perception, mental construction or kind of consciousness will
ever last!
This violent revulsion break the misconception that the 5
<http://What-Buddha-Said.net/drops/II/The_5_Clusters_of_Clinging.htm>  clusters
of clinging is a source
of true and lasting pleasure and happiness. This mistaken notion leads otherwise
to the
hedonist distortion of perception (sañña-vipallāsa), distortion of thinking
(citta-vipallāsa),
and distortion of view (ditthi-vipallāsa), which makes one perceive, think and
claim the view:
"This world, this life, all formations & all phenomena are essentially
pleasurable!"...
Such distortion makes one run after fleeting pleasure & evanescent happiness in
a transient
world, as the thirsty & scorched man runs in hot pursuit for a water mirage fata
morgana
in the completely dry desert... Seeing, comprehending and fully understanding
this abysmal
futility redirects mind towards the deathless, safe, and lasting peace of
Nibbāna <http://What-Buddha-Said.net/drops/III/Nibbana_Still.htm> ...

More on this universal, inevitable & absolute Misery (Dukkha):
http://What-Buddha-Said.net/drops/II/The_1st_Noble_Truth_on_Suffering.htm
http://What-Buddha-Said.net/drops/The_3_Universal_Characteristics.htm
http://What-Buddha-Said.net/drops/II/The_3_kinds_of_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Contemplating_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Craving_is_Catastrophic.htm
http://What-Buddha-Said.net/drops/IV/Stopping_Physical_Pain.htm
http://What-Buddha-Said.net/drops/IV/Ceasing_of_Suffering.htm
http://What-Buddha-Said.net/drops/IV/Origin_of_Suffering.htm
http://What-Buddha-Said.net/drops/II/Ending_Physical_Pain.htm
http://What-Buddha-Said.net/drops/II/Ending_Pain_Itself.htm
http://What-Buddha-Said.net/drops/The_3_Ultimate_Facts.htm
http://What-Buddha-Said.net/drops/II/What_is_Suffering.htm
http://What-Buddha-Said.net/drops/II/The_Charcoal_Pit.htm
http://What-Buddha-Said.net/drops/II/Source_of_What.htm
http://What-Buddha-Said.net/drops/III/Craving_is_Pain.htm
http://What-Buddha-Said.net/drops/IV/Samsaric_Dread.htm
http://What-Buddha-Said.net/drops/III/Endless_Round.htm
http://What-Buddha-Said.net/drops/IV/300_Spears.htm


Pain & frustration afflicts us every minute ...

Have a nice cocoon hatching day!


  Friendship is the Greatest *
  Bhikkhu Samahita * Sri Lanka :-)
  http://What-Buddha-Said.net
  http://groups.google.com/group/Buddha-Direct
  http://groups.google.com/group/What_Buddha_Said





[Non-text portions of this message have been removed]

Venerable Drupon Thinley Ningpo
Wheel of Great Bliss Retreat

Mahakala Empowerment
Chakrasamvara Empowerment/Teachings
Tsa Lung and Mahamudra Teachings

July 3-6, 2008
Bristol, Vermont


Thursday, July 3
Cutting Through Confusion:
Discovering the Wisdom of our own Minds
Public Talk - Open to All
Time: 7 PM
Sug. Don. $10
Location: To Be Announced

Friday, July 4
Mahakala Empowerment
Time: 7 PM
Sug. Don. $30
Location: 2 Elm St. Bristol, VT

Saturday, July 5
Chakrasamvara Empowerment
and Practice Instructions
Time: Empowerment 9:30-12
Practice Instructions 2-5 PM
Sug. Don. $60
Location: 2 Elm St. Bristol, VT

Sunday, July 6
Introduction to Tsa Lung & Mahamudra
Time: 9:30-12 & 2-5 PM
Sug. Don. $50
Location: 2 Elm St. Bristol, VT
***

Registration
For those attending the complete Wheel of Great Bliss Retreat
(July 4-6) the suggested donation is $125.
To Register please email ddcv@... or call t 802-453-3431.
More info on the retreat will soon be posted at www.ddcv.com
Work Study and Scholarships Available
No one turned away for financial reasons.
If you are able to pre-register for these teachings that is very much
appreciated
but you can also register at the door.
Registration checks should be made out
to DDCV and sent to:
DDCV
PO Box 252
Bristol, VT 05443
You can also pay by Paypal.
Our Paypal account is ddcv@...
***

Teaching Locations
All teachings July 4-6 will take place at 2 Elm St. Bristol, VT 05443.
The location for the July 3 Public talk will be announced soon.


***
Community Housing
Inexpensive housing is available for $15 per night.
To reserve this housing ddcv@... or call 802-453-3431.
Other housing can be found at www.ddcv.com under retreat housing.

Camping with Facilities
Inexpensive camping 10 minutes from the teachings is available at
http://www.maplehillcampsites.com/
Special rates offered for those attending the teachings.
***

Nearest airport, bus and train station is in Burlington, VT.
Pickups can be arranged with advanced notice.

***


The Venerable Drupon Thinley Ningpo was born in Nag-chu District of Tibet.  From
his earliest years, the Venerable Thinley Ningpo was distinguished by a loving
and compassionate nature and an active concern for the welfare of others.  He
entered school at the age of eight, and diligently pursued his elementary
education.  As he became the outstanding student in his school, he was rewarded
with an appointment as teacher for the lower grades when he turned 17 years old.
At that time he held a second job as a clerk for the municipal government.  In
addition to his teaching and clerical work, the Venerable Thinley Ningpo pursued
studies in veterinary medicine.  After continuing this work for some time, his
natural inclination towards religion developed into a determination to pursue
higher spiritual studies.  His father supported his decision, and applied to the
proper authorities.  He then entered the 'Brong-ngur Monastery where became a
student of the eminent Buddhist scholar, Lama Kedrub Siddhi Rinpoche, who chose
him from among all the new students to be his disciple.  He engaged in the study
of a wide range of  Drikung Buddhist traditions, including ritual practices,
mandala and stupa design and construction and the art of producing bronze images
of sacred beings.  Subsequently, he was made director of the project to
construct a new main stupa for the monastery.  After completing this formidable
project in an excellent manner, he went on a pilgrimage to Drikung Thel
Monastery where he met the great yogin and scholar, Drubwang Pa-chung Rinpoche. 
Ven. Thinley Ningpo was inspired to asked for the essential precepts for the
higher spiritual practices.  Recognizing his unique abilities, Rinpoche agreed
and asked his to return at daybreak.  He thus was able to receive the profound
essence instructions in the practice and mastery of the peerless Mahamudra.

In 1988 Ven. Thinley Ningpo went on a pilgrimage to the sacred places of Tibet. 
This brought him to the western regions where he took a fortuitous opportunity
to escape to India.  This was accomplished through a very perilous two-month
journey on foot across the Himalaya.  Once safely in India, he proceeded to the
Drikung Kagyu Temple and entered into the institute of higher education.  After
completing his course of study, he was appointed as dean of the institute.  He
served in this capacity for six years.

Ven. Thinley Ningpo spent 1994 in spiritual retreat during which time he
accomplished all the preliminary practices of the Fife-fold Mahamudra.  He then
went to the Dorje Redrubde hermitage in Alora where he entered into the
tradition three year retreat, where he accomplished the practices of the
Fife-fold Mahamudra and the profound path of the Six Yogas of Naropa. He
participated in the Drikung Kagyu Snake Year teaching retreat where he received
the entire body of Drikung Kagyu empowerments, transmissions, and instructions
for advanced practice.  In this way he completed the process of advanced
training in all the profound and sacred traditions of the Drikung and earned the
title of Drupon "master of spiritual attainment".

Motivated by his deep and constant desire to help others to attain liberation,
Ven. Thinley Ningpo traveled to America.  He is currently Spiritual Director and
Retreat Master of the Tibetan Meditation Center in Frederick, MD.

Hello, I'm new to Buddhism and new to this group. I've been reading
much, mostly on the Theravada tradition, I have a million questions,
but this one's been on my mind all day......

If everything is illusion, than this computer I'm writting to you on is
illusion, this group also would be illusion too therefore. Now given
that this is illusion and by definition illusion is not truth....how is
it possible then to read the dhamma, which is truth, on a computer
which is illusion, and one step farther, if you were to be so lucky as
to become enlightened, by virtue of heeding all the things you've read
on this computer about the teachings, how would that be possible? I
mean isn't that impossible?

Steve,

I have to agree with you.  This "illusion" thing needs to be unpacked
better and/or more carefully because it leads to all sorts of
conundrums.  For instance, if everything is illusion and I'm eating a
steak, I could claim no animals were hurt because I'm just eating an
illusion.  All sorts of "sins" could be loosed under the explanations or
the sort: "that wasn't a murder or a hot foot or act of greed or apathy
or whatever, because this (fill in the blank) and everything else is
illusion."

If everything is an illusion, why do tulkus come back to it?

If everything is an illusion, then we end up in nihilism.

Perhaps if someone were completely enlightened, they could say that
"everything's an illusion" because they would be experiencing a
different world.  But who would know and have experienced this
firsthand?  Whoever it is, I would very much like to talk with them.


On 06/12/2008 04:10 PM Steve Serfass wrote:
> Hello, I'm new to Buddhism and new to this group. I've been reading
> much, mostly on the Theravada tradition, I have a million questions,
> but this one's been on my mind all day......
>
> If everything is illusion, than this computer I'm writting to you on is
> illusion, this group also would be illusion too therefore. Now given
> that this is illusion and by definition illusion is not truth....how is
> it possible then to read the dhamma, which is truth, on a computer
> which is illusion, and one step farther, if you were to be so lucky as
> to become enlightened, by virtue of heeding all the things you've read
> on this computer about the teachings, how would that be possible? I
> mean isn't that impossible?



--
I never do anything for just one reason.
	 --Soren Kierkegaard

Hi Steve,

Welcome to the group. I'm not sure I can answer all of your questions but first
let me suggest a website where you can get some excellent information in the
Theravada tradition since you mention that's where your interest lies. Look into
http://www.forestsangha.org/aboutchah.htm (founded by Ajahn Chah) and especially
http://www.ajahnchah.org/ for downloads in pdf format. Even though it is not in
the Tibetan Buddhist tradition, I read a compilation of his teachings in "A
Still Forest Pool: The Insight Meditation of Achaan Chah" (Achaan is an
alternate spelling of Ajahn) compiled and edited by Jack Kornfield and Paul
Breitner and consider it to be excellent, profound yet easy to read and
understand. The text is not available for download at either of these sites but
you can read it online at
http://www.what-buddha-taught.net/Books2/Ajahn_Chah_A_Still_Forest_Pool.htm .
Printed versions are available for sale on-line from booksellers.

I believe you hold the popular misconception of what "illusion" means in
Buddhism. It does not mean that something does not exist. Typing on an imaginary
keyboard would be impossible (at least with our present technology). As I
understand the concept of illusion in Buddhism means that every "thing" is not
independent or exits solely upon itself -- all are interconnected and
interdependent.

Since you mention your computer, think about what comprises the computer. It's
made of plastic, micro-chips, some gold, copper cabling, etc. The modern
computer itself has a lineage of various inventors over decades starting in the
1930s -- further back if we consider forerunners such as abacus and the
"computerized" loom of Jacquard in the 1800s. Modern computers are made up by
individuals who assembled the components together, technicians who created the
components, scientists who designed the components, etc. Even the components
have no "self" since the silicon that was used in making the micro-chips was
likewise mined and refined by individuals as was the other aspects that were
used in its manufacture. So, in essence, the computer does not "stand alone" --
it is a conglomerate of many resources and people. It did not just appear but
was rather a process that is dependent and interdependent upon a lot of
processes, people, and materials and is
  therefore illusionary of independent "self."

In Buddhist thought "things" (including you and I) are illusionary and have no
"Self".  We are also interdependent and multi-faceted just like your computer.
To my spouse, I am her husband; to my children I am their father; to my parents,
I am their son; to my siblings, I am their brother; etc. -- I believe you get
the idea. So to some I am one thing and to others I am another. Which "me" is
correct? Since all are correct, the "me" is illusionary depending upon one's
point-of-view. Even if we look at our individual bodies we see they do not stand
alone either: they are composed of muscle, sinew, bone, blood, etc. Even these
components are made of water and various minerals (potassium, iron, zinc, etc.);
and even these are made of molecules and atoms. To say that there is an
independent Self is illusionary. Can you touch a person? Certainly, but Buddhism
looks a little deeper than the readily apparent.

In Buddhism there are two kinds of truth: relative truth and Absolute (or
Ultimate) Truth. Most of the things we think of as "truth" are examples of
relative truth. These are the things we deal with on a daily basis. They are
concepts that help us to handle our day-to-day existence. I exist on a relative
level.

As explained by the Zen priest (yes, I read texts from various schools and
traditions) Steve Hagen in "Buddhism Plain & Simple": "Ultimate Truth...is
direct perception. And what is directly perceived (as opposed to conceived) is
that no separate, individualized things exist as such. There's nothing to be
experienced but this seamless, thoroughgoing relativity and flux. In other
words, there are no particulars, but only *thus*. Ultimate Truth can't be
conceptualized or imagined. You cannot hold Ultimate Truth in your mind at all.
You can *see* It. You just can't hold It as an idea. Ultimate Truth appears the
same to all who *see*. It can't be countered or doubted or discounted because it
is immediate, direct experience itself. It's not other-dependent. It has no
'other.' What's ultimately True can't be held in opposition to something else."

I don't know if this helps in answering your question or if I just further
confused the issue but I hope it is of some assistance.

May all be at peace.

John

  With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, and all around,
unobstructed, without hostility or hate.


(Sutta Nipata I, 8)


----- Original Message ----
Steve Serfass <steveserfass@...> wrote in part

If everything is illusion, than this computer I'm writting to you on is
illusion, this group also would be illusion too therefore. Now given
that this is illusion and by definition illusion is not truth....how is
it possible then to read the dhamma, which is truth, on a computer
which is illusion, and one step farther, if you were to be so lucky as
to become enlightened, by virtue of heeding all the things you've read
on this computer about the teachings, how would that be possible? I
mean isn't that impossible?

  Namo Tassa Bhagavato Arahato Sammâ Sambuddhassa!  
    Sakyamuni Sambuddha Vihara
~ Dhamma Message ~
Ven. Soma Dhamma Home SSV Home Events Donate Maha Piritha Chanting Join Dhamma
Leave Dhamma Join a Friend Questions/Feedback
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   Please feel free to distribute this message among your friends, colleagues and
relatives.
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Saturday, 21 June, 8:00 AM : POSON Adult Buddhism Program (Sil) including
ata-sil, bhavana, chanting, sermons and discussions. All welcome. At Sakyamuni
Sambuddha Vihara, 125 Homestead Road, Berwick. More info: Ven. Wimalananda 03
9702 6275.

Sunday, 22 June, 9:00 AM : POSON Youth Buddhism Program (Sil) including 8
precepts, sutta analysis, guided meditations, Buddhist discussions. Lunch is
provided and all instructions are in English. All welcome. At Sakyamuni
Sambuddha Vihara, 125 Homestead Road, Berwick. More information Ven. Wimalananda
03 9702 6275 or Changeeka 0422 686 035.
________________________________
Taken from AccessToInsight.org1
Translated from Pali by Ñanamoli Thera & Bhikkhu Bodhi


THE GREAT DISCOURSE ON THE LION'S ROAR - V
Majjhima Nikâya 12 - Maha-sihanada Sutta2
The Eight AssembliesContinued from previous instalment


  Commentary: This instalment covers how a Samma-Sambuddha is able to approach,
enter and talk with any kind of assembly/gathering of beings due to the four
kinds of fearlessness/intrepidity that only a Samma-Sambuddha possesses, which
were covered in the previous instalment.

    29. "Sariputta, there are these eight assemblies. What are the eight? An
assembly of nobles, an assembly of brahmans, an assembly of householders, an
assembly of recluses, an assembly of gods of the heaven of the Four Great Kings,
an assembly of gods of the heaven of the Thirty-three, an assembly of Mâra's
retinue, an assembly of Brahmas.3 Possessing these four kinds of intrepidity,
the Tathâgata (Buddha) approaches and enters these eight assemblies.


  Explanation: The Lord Buddha describes to Ven. Sâriputta the eight kinds of
assemblies/gatherings of beings, viz. assemblies/gatherings of noble people,
brahmans, lay-people, religious practitioners, divine beings of the heaven of
the Four Great Kings, divine beings of the heaven of the Thirty-three, followers
of Mâra, Brahmas (very advanced divine beings).3 The Lord Buddha says that he
enters these eight assemblies/gatherings with the four kinds of
fearlessness/intrepidity.
    30. "I recall having approached many hundred assemblies of nobles... many
hundred assemblies of brahmans... many hundred assemblies of householders...
many hundred assemblies of recluses... many hundred assemblies of gods of the
heaven of the Four Great Kings... many hundred assemblies of gods of the heaven
of the Thirty-three... many hundred assemblies of Mâra's retinue... many
hundred assemblies of Brahmas.3 And formerly I had sat with them there and
talked with them and held conversations with them, yet I see no ground for
thinking that fear or timidity might come upon me there. And seeing no ground
for that, I abide in safety, fearlessness and intrepidity. [73] 


  Explanation: The Lord Buddha says that he remembers approaching many hundreds
of assemblies/gatherings of noble people, brahmans, lay-people, religious
practitioners, divine beings of the heaven of the Four Great Kings, divine
beings of the heaven of the Thirty-three, followers of Mâra, Brahmas (very
advanced divine beings).3 The Lord Buddha says that he sat and talked with the
being in all these assemblies/gatherings, but found no grounds for fear to come
upon him while he was there, and because of this abides/lives safety and
fearlessness.
    31. "Sâriputta, when I know and see thus, should anyone say of me: 'The
recluse Gotama does not have any superhuman states, any distinction in knowledge
and vision worthy of the noble ones. The recluse Gotama (Lord Buddha's name)
teaches a Dhamma (merely) hammered out by reasoning, following his own line of
inquiry as it occurs to him' — unless he abandons that assertion and that
state of mind and relinquishes that view, then as (surely as if he had been)
carried off and put there he will wind up in hell.5 Just as a bhikkhu (monk)
possessed of virtue, concentration and wisdom would here and now enjoy final
knowledge, so it will happen in this case, I say, that unless he abandons that
assertion and that state of mind and relinquishes that view, then as (surely as
if he had been) carried off and put there he will wind up in hell.


  Explanation: The Lord Buddha explains to Ven. Sâriputta that if anyone were to
wrongly say that the Lord Buddha did not have any superhuman powers, higher
knowledges that a high/noble one can have and only teaches the Dhamma from
reasoning, following a line of investigation and if that person does not abandon
this opinion/view, then as if s/he were carried off and put there s/he would go
to hell after death; in the same way a monk who posses virtue/morality (sîla),
concentration (samâdhi) and wisdom (paññâ) would be assured of final
knowledge/realization (Nibbâna) right here and now.

  Source: This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html
    To be continued...


Notes1. More suttas from AccessToInsight.org can be found here
http://www.accesstoinsight.org/tipitaka/sutta.html

2. This sutta can be found in full here
http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html and an alternate
translation of this sutta can be found here
http://www.mettanet.org/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/012-ma\
hasihanada-sutta-e1.html

3. Also refer to The Thirty-one Planes of Existence here
http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html

*  See the previous installment here
http://groups.yahoo.com/group/dhamma/message/1420
________________________________

Dhamma (Buddhism) ArticlesA Buddhist Approach to Mental Health - A Buddhist
perspective and approach to mental health, see
http://www.vihara.org.au/go?to=mentalhealth

Arahants and Suicide - An analysis on whether Arahants (Worthy Ones) can commit
suicide, see http://www.vihara.org.au/go?to=arahsuic

Attachment - An analysis of how attachment leads to unsatisfactoriness, see
http://www.vihara.org.au/go?to=attachment

Buddhist Positive Thinking - Positive thinking from a Buddhist perspective, see
http://www.vihara.org.au/go?to=posthink

Consequences - About being responsible for our actions (kamma) and their
consequences (vipâka), see http://www.vihara.org.au/go?to=conseq

Daily Dâna - On giving and generosity, see
http://www.vihara.org.au/go?to=dailydana

Delusion - Covers the three unwholesome roots of action including delusion
(môha), see http://www.vihara.org.au/go?to=moha

Equanimity - Dealing with the viscitudes of life, see
http://www.vihara.org.au/go?to=equanimity

Fault Finding & Resentment - Dealing with fault finding and resentment, see
http://www.vihara.org.au/go?to=faultfind

Five Precepts - Developing virtue through the five precepts, see
http://www.vihara.org.au/go?to=pansil

Four Noble Truths - The essence of Buddhism, see
http://www.vihara.org.au/go?to=fourtruths

Inevitabilities - The inevitabilities of life - old age and death, see
http://www.vihara.org.au/go?to=inevit

Jealousy - An analysis of jealousy, see http://www.vihara.org.au/go?to=mudita

Make Haste - About the dangers of Samsâra (endless round of birth and death)
and a call to attain Nibbâna (release) at the earliest opportunity, see
http://www.vihara.org.au/go?to=urgency

Mental Purity - Five ways prescribed by the Buddha for subduing mental
defilements, see http://www.vihara.org.au/go?to=vitakkasantana

Metta Meditation - Easy to follow instructions for doing the meditation on
loving-kindness, see http://www.vihara.org.au/go?to=mettamed

Noble Eightfold Path - The path for ending unsatisfactoriness, stress and
suffering, see http://www.vihara.org.au/go?to=noblepath

Offerings - On making offering to the Lord Buddha's supreme qualities, see
http://www.vihara.org.au/go?to=offerings

One Hour of Unsatisfactoriness - The unsatisfactoriness that can be felt within
the space of an hour, see http://www.vihara.org.au/go?to=onehour

Reverence - On revering those worthy of reverence, see
http://www.vihara.org.au/go?to=reverence

Sensual Pleasure & Pain - An analysis of sensual pleasure and pain, see
http://www.vihara.org.au/go?to=plespain

Work Stress - An analysis of stress in the work-place, see
http://www.vihara.org.au/go?to=workstress

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[Non-text portions of this message have been removed]

Well, I was doing some more reading, I googled for illusion and dharma and came
up with alot of hits for things having to do with the Diamond Sutra so I'm
guessing at least part of the answer lies in that. And on reading at least a
piece of it...paraphrased because I have a hard time understanding these texts
when they aren't really Americanized....homogenized....whatever.......but now I
think what they mean is the imperemanace of every thing there is. That the
illusion is ours..that "we" crave to hold onto all these goodies forever, our
families, or money, our health....whatever. And I guess they mean we see things
as permanant when everything is only temporary. I can relate to that.

   But yes, some of the other readings I've read and I can't cite any right off
the bat....they do seem to declare that yes everything really IS
illusion......and the only way I could come up with a grasp on that one is
something else I read....that if you crushed a stone, and then ground up the
pieces into poweder, and then pulverized the powder some more etc etc....would
you come up with a basic building block of matter? Well apparently some
Greek...not Jimmy D.... asked that question along time ago and even came up with
a hypothetical particle he named an atom.....now we know now a days that you can
smash even an atom into yet smaller particles, electrons, protons, and
neutrons......and then even those can be broken down into sub atomic particles
too.

   And these sub atomic particles are made up of not matter but of
energy.....they don't have any substance..they can't be weighed, don't have any
mass or anything......so......given that..plus the fact that atoms in their
orbits anyway with the electrons flying around the nucleouses......have a very
small percentage anyway of actual "matter"....."solid" stuff.....the orbits of
the electrons take up a huge ammount of space compared to the size of the
nucleouses themselves or the electrons.....I'm assuming similarly to all the
"empty" space in our solar system..and anyway even those "hard" parts of the
atoms themselves as I said....turn out to be not made of of "hard" material, but
of nothing more than energy......so.....yes in that respect......I can accept
that yes.....everything is an illusion

   : I read something even more interesting while finding out about that though,
and that blows my mind....blows alot of physisists minds too as it turns
out.....

   Lets say you want to find out the precise location of any one electron flying
around in orbit of an atom at a certain point in time....turns out that the only
mathematical way to do that is with probability....say you have an electron and
there are two possible places it can be.....pioint A or point B at a given
time......each possiblity having a 50% chance of being "it"......

   Well, it turns out that just the mere act of making the observation ( don't
ask me how!) infuences the outcome so that you can't do it! You can do it on
paper just fine....but when you try to do it in a lab, each time, the
observation of it screws up the predicted result! So, that being said......the
only logical conclusion that can be drawn from that...and many physisists DO
think this is what really is happening and that it's NOT something like they
just don't have a piece of the puzzle yet that makes this fact untrue.....but
the facts appear to be that thought actually DOES influence the composition of
matter.....ergo.......YEP......you really can create everything that is in your
life right now.....And the Buddha had been saying that for 2500 years now.

   This isn't metaphysical meanderings these were proven scientifically....now
that really does have some wild implications!.....I love reading about Buddhism
BTW.....so far it's the most interesting thing I've ever learned about.
          Steve

ken <gebser@...> wrote:

Steve,

I have to agree with you. This "illusion" thing needs to be unpacked
better and/or more carefully because it leads to all sorts of
conundrums. For instance, if everything is illusion and I'm eating a
steak, I could claim no animals were hurt because I'm just eating an
illusion. All sorts of "sins" could be loosed under the explanations or
the sort: "that wasn't a murder or a hot foot or act of greed or apathy
or whatever, because this (fill in the blank) and everything else is
illusion."

If everything is an illusion, why do tulkus come back to it?

If everything is an illusion, then we end up in nihilism.

Perhaps if someone were completely enlightened, they could say that
"everything's an illusion" because they would be experiencing a
different world. But who would know and have experienced this
firsthand? Whoever it is, I would very much like to talk with them.


On 06/12/2008 04:10 PM Steve Serfass wrote:
> Hello, I'm new to Buddhism and new to this group. I've been reading
> much, mostly on the Theravada tradition, I have a million questions,
> but this one's been on my mind all day......
>
> If everything is illusion, than this computer I'm writting to you on is
> illusion, this group also would be illusion too therefore. Now given
> that this is illusion and by definition illusion is not truth....how is
> it possible then to read the dhamma, which is truth, on a computer
> which is illusion, and one step farther, if you were to be so lucky as
> to become enlightened, by virtue of heeding all the things you've read
> on this computer about the teachings, how would that be possible? I
> mean isn't that impossible?



--
I never do anything for just one reason.
--Soren Kierkegaard


------------------------------------

Yahoo! Groups Links







[Non-text portions of this message have been removed]

No my gosh John, thanks so much for going through all that! Yes it was really
helpful to me..and now I feel "just" a little rediculous for my blathering
"answers to my own questions" I posted before reading your post haha! But yes
that was a great eplanation. It even helped me "kind of" understand that  thing
about dependent arising.....which really to me is not too clear at all....and
I'm thinking as I go along maybe even that will be more clear...it is already
after you described the similly of the computer and how each part depends on
someone to give it existence.....Cause and effect.....right?

   But I'll tell you, It all just really is so amazing to me.....I mean you read
the Bible and you get this fairy tale of Adam and Eve and then all these begats
to explain or bring you up to speed as to how the planet got formed, how the
celestial bodies came to be where they are....and how all these people came to
be here.....

   And I used to think "Well, back then they (God?? yes I actually did believe it
was God telling that story in Genisis or one of his leutenants.)had to tell
people the story like that because they couldn't understand anything anymore
advanced..etc....

   But all these things we're talking about here, they were written so long
ago.....now maybe Genesis MIGHT predate the Buddhist texts by 2 or 3 thousand
years....I don't really know...I'm supposing the time of Abraham must've been
like 2000 BC...but I could be wrong. But still, even the logic and the way it
all really explains stuff.....compared to the Bible....it all makes such good
sense....I mean the 4 Noble Truths for instance.....that's sheer genious....to
me anyway.

   I love this group though so far, I'm really glad I joined it, thanks!

John Pellecchia <pellejf@...> wrote:
   Hi Steve,

Welcome to the group. I'm not sure I can answer all of your questions but first
let me suggest a website where you can get some excellent information in the
Theravada tradition since you mention that's where your interest lies. Look into
http://www.forestsangha.org/aboutchah.htm (founded by Ajahn Chah) and especially
http://www.ajahnchah.org/ for downloads in pdf format. Even though it is not in
the Tibetan Buddhist tradition, I read a compilation of his teachings in "A
Still Forest Pool: The Insight Meditation of Achaan Chah" (Achaan is an
alternate spelling of Ajahn) compiled and edited by Jack Kornfield and Paul
Breitner and consider it to be excellent, profound yet easy to read and
understand. The text is not available for download at either of these sites but
you can read it online at
http://www.what-buddha-taught.net/Books2/Ajahn_Chah_A_Still_Forest_Pool.htm .
Printed versions are available for sale on-line from booksellers.

I believe you hold the popular misconception of what "illusion" means in
Buddhism. It does not mean that something does not exist. Typing on an imaginary
keyboard would be impossible (at least with our present technology). As I
understand the concept of illusion in Buddhism means that every "thing" is not
independent or exits solely upon itself -- all are interconnected and
interdependent.

Since you mention your computer, think about what comprises the computer. It's
made of plastic, micro-chips, some gold, copper cabling, etc. The modern
computer itself has a lineage of various inventors over decades starting in the
1930s -- further back if we consider forerunners such as abacus and the
"computerized" loom of Jacquard in the 1800s. Modern computers are made up by
individuals who assembled the components together, technicians who created the
components, scientists who designed the components, etc. Even the components
have no "self" since the silicon that was used in making the micro-chips was
likewise mined and refined by individuals as was the other aspects that were
used in its manufacture. So, in essence, the computer does not "stand alone" --
it is a conglomerate of many resources and people. It did not just appear but
was rather a process that is dependent and interdependent upon a lot of
processes, people, and materials and is
therefore illusionary of independent "self."

In Buddhist thought "things" (including you and I) are illusionary and have no
"Self". We are also interdependent and multi-faceted just like your computer. To
my spouse, I am her husband; to my children I am their father; to my parents, I
am their son; to my siblings, I am their brother; etc. -- I believe you get the
idea. So to some I am one thing and to others I am another. Which "me" is
correct? Since all are correct, the "me" is illusionary depending upon one's
point-of-view. Even if we look at our individual bodies we see they do not stand
alone either: they are composed of muscle, sinew, bone, blood, etc. Even these
components are made of water and various minerals (potassium, iron, zinc, etc.);
and even these are made of molecules and atoms. To say that there is an
independent Self is illusionary. Can you touch a person? Certainly, but Buddhism
looks a little deeper than the readily apparent.

In Buddhism there are two kinds of truth: relative truth and Absolute (or
Ultimate) Truth. Most of the things we think of as "truth" are examples of
relative truth. These are the things we deal with on a daily basis. They are
concepts that help us to handle our day-to-day existence. I exist on a relative
level.

As explained by the Zen priest (yes, I read texts from various schools and
traditions) Steve Hagen in "Buddhism Plain & Simple": "Ultimate Truth...is
direct perception. And what is directly perceived (as opposed to conceived) is
that no separate, individualized things exist as such. There's nothing to be
experienced but this seamless, thoroughgoing relativity and flux. In other
words, there are no particulars, but only *thus*. Ultimate Truth can't be
conceptualized or imagined. You cannot hold Ultimate Truth in your mind at all.
You can *see* It. You just can't hold It as an idea. Ultimate Truth appears the
same to all who *see*. It can't be countered or doubted or discounted because it
is immediate, direct experience itself. It's not other-dependent. It has no
'other.' What's ultimately True can't be held in opposition to something else."

I don't know if this helps in answering your question or if I just further
confused the issue but I hope it is of some assistance.

May all be at peace.

John

With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, and all around,
unobstructed, without hostility or hate.


(Sutta Nipata I, 8)


----- Original Message ----
Steve Serfass wrote in part

If everything is illusion, than this computer I'm writting to you on is
illusion, this group also would be illusion too therefore. Now given
that this is illusion and by definition illusion is not truth....how is
it possible then to read the dhamma, which is truth, on a computer
which is illusion, and one step farther, if you were to be so lucky as
to become enlightened, by virtue of heeding all the things you've read
on this computer about the teachings, how would that be possible? I
mean isn't that impossible?





------------------------------------

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[Non-text portions of this message have been removed]

Steve,

I didn't detect any "blathering", as you say, in your response to Ken. Hardly.
It made perfect sense to me. As for your reply giving "answers to my own
questions": well, I guess it shows that you're on the right path. Frequently we
find the answers to our own questions, All we need at times is the impetus to
gather our thoughts and a platform to express them.

"Cause and effect.....right?" I'm not sure my example illustrates cause and
effect. I liken that (cause and effect) more to skillful and unskilful acts and
the karmic merit they accrue.

As for the Bible -- it can be read on many levels as are the suttas. There are
many allegories in it that are of great substance and value, with the exception
of the theistic concepts in my opinion, that we should each aspire to achieve.
Many sutras in the Mahayana tradition need a commentary to explain them. I find
this to be true with many of the suttas in the Theravada tradition as well. In
fact, most consider a sutta or sutra without a commentary to be incomplete. One
of the masters at the FPMT (Foundation for the Preservation of the Mahayana
Tradition) explained it to me in this manner: "I have to admit that I haven't
spent so much time with the sutras
themselves - even in the MP [Master's Program], although there were many
references to various
sutras, pretty much all of our time was spent with commentaries by Indian and
Tibetan masters, and not with the actual sutras.  In general, I find
them quite difficult to work with since, without some sort of commentary, their
meaning can be hard to discern at times." So, if you're planning on reading the
Diamond Sutra as you replied to Ken, get a good translation and pick up a good
commentary at the same time.

Hope this is of some help.

May all be at peace.

John



  Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world
All comes from desiring myself to be happy.


~SHANTIDEVA


----- Original Message ----
Steve Serfass <steveserfass@...> wrote in part
Yes it was really helpful to me..and now I feel "just" a little rediculous for
my blathering "answers to my own questions" I posted before reading your post
haha! But yes that was a great eplanation. It even helped me "kind of"
understand that  thing about dependent arising.....which really to me is not too
clear at all....and I'm thinking as I go along maybe even that will be more
clear...it is already after you described the similly of the computer and how
each part depends on someone to give it existence.....Cause and
effect.....right?

   But I'll tell you, It all just really is so amazing to me.....I mean you read
the Bible and you get this fairy tale of Adam and Eve and then all these begats
to explain or bring you up to speed as to how the planet got formed, how the
celestial bodies came to be where they are....and how all these people came to
be here....."

Hi, Steve again...
      What or "who" exactly is it that finally reaches Nirvana, and
also of that same being or part of a being, gets reborn into the next
life?

If there is no me, I, mine...if consciousness is not me, I, mine...
If the body is not me, I, mine....
If feeling is not me, I, mine...
If not perception, or mental processes either.....what is left? What
part of ME.......goes from life to life? Until finally disolves into
Nirvana?

I'm trying to find a story I read, in which the Buddha had a student
who thought he understood what the Buddha said about consiousness but
this guy believed that the Buddha's consciousness from 2 of his past
lives..something about an elephant king.....that it was that
consciousness of the Buddha that became enlightened.....and the monks
all tried to convince this guy he was wrong....and even the Buddha
told him like "hey..I never taught you that I taought you that
consciousness is not self" But still the guy even refused to believe
he was holding the wrong idea...

I can't find that story now...but anyway that was the beginning of me
thinking about okay then what part of a me/self/I continues? When we
die?

Hi, another question:
         Maybe it's a better thing to "not know"... to coin a phrase from Zen...
what the answer is to questions like mine below....It just occured to me when
reading it online. For instance, I wrote: "But still the guy even refused to
believe
he was holding the wrong idea..." about that student of the Buddha who was in
err.

   So, maybe if I get a concept too soon of how it all works....I'll cling onto
these ideas and instead of helping liberate myself, I'll actually be getting
more tangled?

   Just a thought
           Steve




Steve Serfass <steveserfass@...> wrote:
   Hi, Steve again...
What or "who" exactly is it that finally reaches Nirvana, and
also of that same being or part of a being, gets reborn into the next
life?

If there is no me, I, mine...if consciousness is not me, I, mine...
If the body is not me, I, mine....
If feeling is not me, I, mine...
If not perception, or mental processes either.....what is left? What
part of ME.......goes from life to life? Until finally disolves into
Nirvana?

I'm trying to find a story I read, in which the Buddha had a student
who thought he understood what the Buddha said about consiousness but
this guy believed that the Buddha's consciousness from 2 of his past
lives..something about an elephant king.....that it was that
consciousness of the Buddha that became enlightened.....and the monks
all tried to convince this guy he was wrong....and even the Buddha
told him like "hey..I never taught you that I taought you that
consciousness is not self" But still the guy even refused to believe
he was holding the wrong idea...

I can't find that story now...but anyway that was the beginning of me
thinking about okay then what part of a me/self/I continues? When we
die?


------------------------------------

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[Non-text portions of this message have been removed]