Contributed by Vira Avalokita
( I find that we need to read carefully and remember most of the good instructions for your practice.)
Four Applications of Mindfulness (smrty-upasthānas): 1 The mindfulness of the body; 2. The mindfulness of feelings; 3. The mindfulness of the mind; 4. The mindfulness of mental qualities
Four Correct Endeavors (samrityupasthānas)5. Abandoning or ceasing negative ac
( I find that we need to read carefully and remember most of the good instructions for your practice.)
Four Applications of Mindfulness (smrty-upasthānas): 1 The mindfulness of the body; 2. The mindfulness of feelings; 3. The mindfulness of the mind; 4. The mindfulness of mental qualities
Four Correct Endeavors (samrityupasthānas)5. Abandoning or ceasing negative ac
ts; 6. Preventing future negative acts; 7. Enhancing existing positive qualities and past wholesome acts; 8. Laying the foundation for future wholesome acts;
Four bases (riddhi-pādas). 9. Aspiration; 10. joyous effort; 11. Concentration; 12. Inquiry
Five Faculties-- (panchaindriyas). 13. The faculty of trust;14. The faculty of joyous effort; 15. The faculty of mindfulness ;16. The faculty of meditative absorption ;17. The faculty of wisdom or insight
.
The Seven factors of awakening (bodhyanga). 31. The factor of enlightenment consisting of right mindfulness (smriti);32. The factor of awakening consisting of right aspiration or discriminative knowledge--investigation into the nature of phenomena (dharmavicaya);
33. The factor of awakening consisting of right joyous effort or persistence (virya);
34. The factor of awakening consisting of right joyfulness, rapture, bliss, delight (priti);
35. The factor of awakening consisting of right tranquility, subtleness, suppleness, or serenity (passaddhi);36. The factor of enlightenment consisting of right concentration (samadhi);37. The factor of awakening consisting of right equanimity (upeksha).
The Eight-fold Path (marga). 24. Correct thinking; 25. Correct speech; 26. Correct action; 27. Correct livelihood; 28. Correct effort; 29. Correct mindfulness; 30. Correct concentration.
Four bases (riddhi-pādas). 9. Aspiration; 10. joyous effort; 11. Concentration; 12. Inquiry
Five Faculties-- (panchaindriyas). 13. The faculty of trust;14. The faculty of joyous effort; 15. The faculty of mindfulness ;16. The faculty of meditative absorption ;17. The faculty of wisdom or insight
.
The Seven factors of awakening (bodhyanga). 31. The factor of enlightenment consisting of right mindfulness (smriti);32. The factor of awakening consisting of right aspiration or discriminative knowledge--investigation into the nature of phenomena (dharmavicaya);
33. The factor of awakening consisting of right joyous effort or persistence (virya);
34. The factor of awakening consisting of right joyfulness, rapture, bliss, delight (priti);
35. The factor of awakening consisting of right tranquility, subtleness, suppleness, or serenity (passaddhi);36. The factor of enlightenment consisting of right concentration (samadhi);37. The factor of awakening consisting of right equanimity (upeksha).
The Eight-fold Path (marga). 24. Correct thinking; 25. Correct speech; 26. Correct action; 27. Correct livelihood; 28. Correct effort; 29. Correct mindfulness; 30. Correct concentration.
2
Realising the nature of mind.
The four faults
Why is it that people should find it so difficult even to conceive of the depth and glory of the nature of the mind? Why does it seem to many such an outlandish and improbable idea?
The teachings speak of four faults, which prevent us from realising the nature of mind right now.
1. The nature of mind is just too close to be recognised. Just as we are unable to see our own face, mind finds it difficult to look into its own nature.
2. It is too profound for us to fathom. We have no idea how deep it could be; if we did, we would have already, to a certain extent, realised it.
3. It is too easy for us to believe. In reality, all we need to do is simply to rest in the naked, pure awareness of the nature of mind, which is always present.
4. It is too wonderful for us to accomodate. The sheer immensity of it is too vast to fit into our narrow way of thinking. We just can't believe it. Nor can we possibly imagine that enlightenment is the real nature of our minds.
~ Buddha
The four faults
Why is it that people should find it so difficult even to conceive of the depth and glory of the nature of the mind? Why does it seem to many such an outlandish and improbable idea?
The teachings speak of four faults, which prevent us from realising the nature of mind right now.
1. The nature of mind is just too close to be recognised. Just as we are unable to see our own face, mind finds it difficult to look into its own nature.
2. It is too profound for us to fathom. We have no idea how deep it could be; if we did, we would have already, to a certain extent, realised it.
3. It is too easy for us to believe. In reality, all we need to do is simply to rest in the naked, pure awareness of the nature of mind, which is always present.
4. It is too wonderful for us to accomodate. The sheer immensity of it is too vast to fit into our narrow way of thinking. We just can't believe it. Nor can we possibly imagine that enlightenment is the real nature of our minds.
~ Buddha
3
He thought he saw a ghost.
An old master was looking at the palm of a young monk one day. He told this young monk to go home quickly to visit his parents. Reluctantly he left his beloved master. Three months later this young monk came back to the temple. The old monk got a shock for he thought he saw a ghost coming back to him. He said," When I looked at your palm three months ago, the line indica
An old master was looking at the palm of a young monk one day. He told this young monk to go home quickly to visit his parents. Reluctantly he left his beloved master. Three months later this young monk came back to the temple. The old monk got a shock for he thought he saw a ghost coming back to him. He said," When I looked at your palm three months ago, the line indica
ted that you would die within a month. Where have you been?" The young monk replied," After I had left you, I quickly rushed home. On my way as it was raining, I saw a nest of ants was drowning on a small stream. So I quickly picked it up and put it on the dry area. So all the ants managed to survive." " Omitofu, now I understand why you are still living."
( Doing good can lighten one's bad karma)
( Doing good can lighten one's bad karma)
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Lacking of wisdom and misunderstanding the teachings of God can lead to a man to a downfall or even death.
Long ago in a village there was big flood. Everyone was using different means to leave the village to a higher land for safety. There was a man who refused to follow the rest to leave and told them that he was a strong believer in God and God would come to his rescue. He told the rest that h
Long ago in a village there was big flood. Everyone was using different means to leave the village to a higher land for safety. There was a man who refused to follow the rest to leave and told them that he was a strong believer in God and God would come to his rescue. He told the rest that h
e did puja and prayer to God every morning without fail and also he did a lot of charitable work. So he went up to the roof top of his house to wait for God.
His good friend went there with a wooden boat to rescue him and he refused his friend's offer. Next came a motor boat with a few of his friends trying to ask him to join them. Again he refused to go up to the boat. Now the water was rising much faster and higher almost reaching to his waist line. A military helicopter came along to help him but he chased them off and telling them God would definitely come to save him because he was faithful follower. At last he was drowned and went up to heaven.
In heaven he met God. " Sir I am your most faithful one who follow your path so closely and you can left me die in the flood."
" Son, you are wrong, first I send a wooden boat to you, next a motor boat and last a helicopter. You don't seem understand my help."
His good friend went there with a wooden boat to rescue him and he refused his friend's offer. Next came a motor boat with a few of his friends trying to ask him to join them. Again he refused to go up to the boat. Now the water was rising much faster and higher almost reaching to his waist line. A military helicopter came along to help him but he chased them off and telling them God would definitely come to save him because he was faithful follower. At last he was drowned and went up to heaven.
In heaven he met God. " Sir I am your most faithful one who follow your path so closely and you can left me die in the flood."
" Son, you are wrong, first I send a wooden boat to you, next a motor boat and last a helicopter. You don't seem understand my help."
5
Contributed by Vira Avalokita
Once the human mind is placed in discipline of the Noble Eightfold Path Liberation has occurred, but this does not mean that the person has been removed from the real world, where we are presently living. The only thing that is different is that we now realize and live with awareness into the cause and effect of actions here. Through this awareness we can limit the e
Once the human mind is placed in discipline of the Noble Eightfold Path Liberation has occurred, but this does not mean that the person has been removed from the real world, where we are presently living. The only thing that is different is that we now realize and live with awareness into the cause and effect of actions here. Through this awareness we can limit the e
ffects of the stresses of mortal life and the pains that are endured here can be changed into realization of a higher level. Human tragedies, natural events and the like have no longer any hold over us, we have been liberated. Once at Wat Suan Mokh in Thailand there was a picture that a German monk had drawn and Phra Buddhadassa found it and had it painted on a wall. It was a Zen monk sitting in a dragon’s mouth and the inscription read “Sitting cool in the Dragon’s Mouth”. It is hard to maintain coolness there, but truly it is possible and many still do it. This is Buddhism. The tire of the Practice has to meet and still meets the road at every turn.
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Contributed by Ven Yushi Shimada
What is Buddhism?
Buddhism is a path of practice and spiritual development leading to Insight into the true nature of reality. Buddhist practices like meditation are means of changing yourself in order to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition over thousands of years has created an incompar
What is Buddhism?
Buddhism is a path of practice and spiritual development leading to Insight into the true nature of reality. Buddhist practices like meditation are means of changing yourself in order to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition over thousands of years has created an incompar
able resource for all those who wish to follow a path — a path which ultimately culminates in Enlightenment or Buddhahood. An enlightened being sees the nature of reality absolutely clearly, just as it is, and lives fully and naturally in accordance with that vision. This is the goal of the Buddhist spiritual life, representing the end of suffering for anyone who attains it.
Because Buddhism does not include the idea of worshiping a creator god, some people do not see it as a religion in the normal, Western sense. The basic tenets of Buddhist teaching are straightforward and practical: nothing is fixed or permanent; actions have consequences; change is possible. So Buddhism addresses itself to all people irrespective of race, nationality, caste, sexuality, or gender. It teaches practical methods which enable people to realize and use its teachings in order to transform their experience, to be fully responsible for their lives.
Because Buddhism does not include the idea of worshiping a creator god, some people do not see it as a religion in the normal, Western sense. The basic tenets of Buddhist teaching are straightforward and practical: nothing is fixed or permanent; actions have consequences; change is possible. So Buddhism addresses itself to all people irrespective of race, nationality, caste, sexuality, or gender. It teaches practical methods which enable people to realize and use its teachings in order to transform their experience, to be fully responsible for their lives.
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~ Sakyong Mipham Rinpoche
One of the essential hallmarks of Khenpo Gangshar's teachings is his instruction for recognising the nature of one's own mind. Not only does this lead to confidence in one's basic state being, but it allows for the ability to not be swayed by the vicissitudes of life, and to remain forthright in all one's activities, constantly remaining in a state of sacredness. In order to this, one must understand thoughts and emotions, and be able to accurately pinpoint the continuum of wisdom throughout all states of mind, whether high or low. This unfabricated wisdom is always there.
One of the essential hallmarks of Khenpo Gangshar's teachings is his instruction for recognising the nature of one's own mind. Not only does this lead to confidence in one's basic state being, but it allows for the ability to not be swayed by the vicissitudes of life, and to remain forthright in all one's activities, constantly remaining in a state of sacredness. In order to this, one must understand thoughts and emotions, and be able to accurately pinpoint the continuum of wisdom throughout all states of mind, whether high or low. This unfabricated wisdom is always there.
8
It is the nature of being alive that we encounter many different situations. Sometimes things go well for a while. Sometimes they don't, and we feel dissatisfaction, pain, or even misery. Sometimes things may seem good outside, but we still cannot find lasting happiness and comfort on the inside. This just the nature of samsara, and it is natural to want to find relief.
This is why the Buddha taught the Dharma in general, and in particular why he taught mind instruction- instructions on how to stop turning our attention outward to all the things that distract us and elicit negative responses and instead look inside to the vivid and clear awareness that is the nature of the mind.
This is why the Buddha taught the Dharma in general, and in particular why he taught mind instruction- instructions on how to stop turning our attention outward to all the things that distract us and elicit negative responses and instead look inside to the vivid and clear awareness that is the nature of the mind.
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Whenever we study the Dharma or do any Dharma practice, the most important thing is to have a pure motivation. If we have pure motivation- motivation of bodhichitta. If we have the pure motivation, whatever we do with our body, speech and mind will turn out well. But if our motivation is not pure, then even if what we do with our body, speech and mind seems good from the outside, it will actually
not turn out well in the end.
What is the motivation of bodhichitta ? This motivation brings benefit to all of our former mothers and to all sentient beings of all six realms of samsara who are as limitless as space. It is for their benefit that we practice the Dharma. It is for their benefit that we need to study the Dharma. This the best reason to practice the Dharma.
What is the motivation of bodhichitta ? This motivation brings benefit to all of our former mothers and to all sentient beings of all six realms of samsara who are as limitless as space. It is for their benefit that we practice the Dharma. It is for their benefit that we need to study the Dharma. This the best reason to practice the Dharma.
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There was a monk at Thrangu Monastery who was in retreat and asked Khenpo Gangshar for some advice. Khenpo Gangshar replied with a poem:
Sitting on the peak of a rocky mountain was a vulture.
Sometimes soared up high in the sky,
And sometimes it floated to the ground.
In the end, though, the vulture dies.
Sitting on the peak of a rocky mountain was a vulture.
Sometimes soared up high in the sky,
And sometimes it floated to the ground.
In the end, though, the vulture dies.
This is how Khenpo Gangshar taught the importance of meditation practice. Sometimes we have high view but do not practice much. This is what the vulture represents: somtimes we spout high views with our mouths, saying lofty and difficult words such as " There is no self" or " Emptiness," words that soar ever higher and higher. But after the vulture soars up and up and up, it eventually comes down to the earth, and after it lands, what does it do? Being a vulture, it eats carrion, whether a horse's corpse, a human corpse, or the corpse of some other animal. Eventually it will die in some miserable fashion. Similarly, having high views will not help us much in the end. What really helps us is practice.
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