And what a ride it’s been! I started this blog less than 9 months ago, soon after the WA bhikkhuni ordination. It filled a need that I had felt, for a way of communicating that was more direct and contemporary. And it seems to have filled a need for others, too: 226 000 views, and […]
In continuing my occasional series on Monastery constitutions and the legal/Vinaya issues involved, I’d like to take a short look at one recently revised constitution, that of Vimutti Monastery in New Zealand. Vimutti is governed under the legal framework of the Auckland Theravada Buddhist Association. The ATBA has been an active presence for many years, […]
Dear and beloved bloggists, There’s been some discussion here on samatha/vipassana, sparked in part by my post on A Swift Pair of Messengers a few days ago. This is, of course, one of the old Theravadin family arguments. I’d like to congratulate the posters so far on their civil and engaging responses. The spark behind […]
I’ve just finished revising and publishing my first book, A Swift Pair of Messengers. You can find it online here. At the moment it’s just in html format; in the next few days I’ll be supplying print-on-demand, pdf, and scribd versions. I originally wrote this while staying at Sukhavana in Ipoh, Malaysia. At that time, […]
Schopen’s discussion on ownership in the Mulasarvastivada Vinaya is much more detailed, and I cannot hope to do it justice here. Here is Schopen’s own summary of his findings. As he emphasizes, it is difficult to draw definite conclusions without much more study, yet the findings in this summary are all securely attested in the […]
One of the Eight practices of the Noble Eightfold Path is Right Effort (Samaa Vayaama).
Right Effort means to maintain and remain mindful of The Four Right Exertions (sammappadhana)
Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.
Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the abandoning of evil, unskillful qualities that have arisen.
Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the arising of skillful qualities that have not yet arisen.
Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.
This is the first of a series of short posts that intend to clarify what the correct realization of the Eightfold path means, and how to manifest it. Firstly to practice properly, wemust understand what the Buddha meant by each of these Eight facets of practice.
Right Effort also means to do all your daily chores and tasks with mindful concentration and awareness, without complaining in your heart, just fulfilling the daily chores with a balanced constancy. But that is the smalle meaning of right effort.
The higher meaning of right effort is Maintaning the Four Sammappadhana
“The fluid complexity of dependent co-arising means that it is inherently unstable, and thus stressful and not-self. Although some non-Theravadin Buddhist texts insist that happiness can be found by abandoning one’s smaller, separate identity and embracing the interconnected identity of all interdependent things, this teaching cannot be found in the Pali canon. The instability of conditioned processes means that they can never provide a dependable basis for happiness. The only true basis for happiness is the Unfabricated”.
“Buddha strongly criticizes a group of monks who tried to develop a theory whereby the fabricated was derived out of the Unfabricated or somehow lay within it. Stress, he says, is inherent in the interdependent nature of conditioned phenomena, while the Unfabricated is totally free from stress. Stress could not possibly be produced by absolute freedom from stress. Because the nature of conditioning is such that causes are in turn influenced by their effects, the Unfabricated could not itself function as a cause for anything. The only way the Unfabricated can be experienced is by using fabricated, conditioned processes (the Wings to Awakening) to unravel the network of fabricated, conditioned processes (dependent co-arising) from within. To do so, one needs to know the individual factors of dependent co-arising and the patterns in which they depend on one another.”
Samsara is a Vicious circle of dependent origination – It is difficult for anyone to understand or wish to escape Samsara if they have not yet understood dependent origination, and the four noble truths.
The application of Paticcasamuppada to suffering is known as the Four Noble Truths:
Dukkha: There is suffering. Suffering is an intrinsic part of life prior to awakening, also experienced as dissatisfaction, discontent, unhappiness, impermanence.
Samudaya: There is a cause of suffering, which is attachment or desire (tanha).
Nirodha: There is a way out of suffering, which is to eliminate attachment and desire.
Magga: The path that leads out of suffering is called the Noble Eightfold Path.
Synopsis of Paticcasamuppada the cycle of dependent origination;
With Ignorance as condition, Mental Formations arise
With Mental Formations as condition, Consciousness arises
With Consciousness as condition, Name and Form arise
With Name & Form as condition, Sense Gates arise
With Sense Gates as condition, Contact arises
With Contact as condition, Feeling arises
With Feeling as condition, Craving arises
With Craving as condition, Clinging arises
With Clinging as condition, Becoming arises
With Becoming as a condition, Birth arises
With Birth as condition, Aging and Dying arise
in the following video, A detailed but simple explanation by Bikkhu Bodhi explains the fundamental causes of the endless cycle of rebirth (craving and lack of knowledge of the way things are). Wrong View of the way things are is basically that we see that which is impermanent as permanent, see that which is suffering as pleasure, and that which is not self as a permanent self.
This ignorance of the true way of things, is known as Avicca (or Awichaa, in Thai), Mental Formations are known as Sangkhara, Consciousness is known as Vinyana, Form and Name are called Rupa Nama, Sense gates are called Salayatana, Contact is called Passa, Feeling is called Vedhana, Craving is called Tanha, Clinging is called Upatana, Becoming is called Bhava, and Birth is called Chati. This is the series of causes which link to each other and keep us locked in the endless cycle of becoming. Bhikkhu Bodhi does a fine job explaining one of Buddhismsmost misinterpreted and complex to explain teachings – Paticcasamuppada
The wheel of life is supposed to illustrate the fact that nothing in our conventional reality “is brought about … by any single cause alone, but by concordance of a number of conditioning factors arising in discernibly repeated patterns.
The 12 NIdanas show the causes and effects of the chain of Dependent Origination, in their proper time zone;
Former Life
ignorance
volitional formations (activities which produce karma)
Current Life
consciousness
mind and body (personality or identity)
the six sense bases (five physical senses and the mind)
contact (between objects and the senses)
feeling (registering the contact)
craving (for continued contact)
clinging
becoming (similar to volitional formations)
Future Life
birth
old age and death
The Wings to Awakening;
I like this phrase as soon as i encountered it – the wings to awakening means that the first thoughts we have at the beginning of our practice are still very much conditioned thoughts, and are not awakened. But the Buddha taught that even Sangkhara (conditioned things and thoughts) can be useful for attaining Enlightenment sometimes. So the conditioned thoughts that seek the way of thinking using the unconditioned thought, is already creating a future cause for its own self liberation.
Kind of like the desire too attain purity is actually still simply another desire
But that through this base intention, the subtle purity will arise
Intention must be present for the change to take effect.
Or perhaps i will try another way to explain;
Twenty years ago when i became a Buddhist, i decided i wanted to become a Buddha – this was in fact a very self centred and unenlightened drive which i had, but this egoistic thought actually leads to a more genuine intention as time passes, and slowly the realization of the necessary qualities appear and something pure comes out of something not yet pure
When Avicca disappears, Vicca appears, when the Light of Vicca appears, the darkness of Avicca disappears.
“When the Light is Dim, it isn’t easy to see the old spider webs in the corners of the room”.
“But when the Light is Bright, you can see them clearly, and then be able to take them down”.
“When your Mind is Bright, you’ll be able to see your Defilements clearly too, and clear them away”.
(The Venerable Ajarn Chah – “No Ajarn Chah”)
when we are not used to looking in certain places (for we have not been taught to know those places exist), then the Kilesas can hide in nooks and crannies, leaving us oblivious to the fact that the thing we are really following is our Defilements
When we have attained a minimum level of clarity through Samatha meditation, along with a natural inclination to let go of the things we learn to observe as being impermanent, leading to suffering (if we cling to them) and Not Self, which arises from correctly applied Vipassana insight practice, then we shall be able to see much more deeply and intuitively within. Looking then at our emotions, reactions,hopes expectations, desires and aversions, we can then see more clearly if an aspect of the Psyche is a Kilesa (Defilement), or not.
This may seem meaningless to those who have not yet gained this insight, but those who practice diligently will see for themselves that the intensity of Clarity which arises with sustained effort in the practice reveals ever more subtle degrees of Insight into the Nature of our needs, drives and inclinations. It then becomes ever easier to recognize the Defilements as they arise and dissolve them with that which i like to refer to as the “Spontaneous Self Liberating Thought”
The Spontaneous Self Liberating Thought;
By this, I mean that when we have developed a stronger inclination to avoid suffering, we will begin to instantly recognize and shy away from events (both inner and outer), which our accumulated Wisdom tells us are Unsatisfactory (Dukkha). When we get entangled in thoughts, and cling to things which lead to suffering ,are impermanent and Not Self, Suffering ensues without fail. With Vipassana, we observe all aspects of our Experience and Existence using Tilakkhana (the Three Conditions) as a criteria for concluding the nature of all things (the Dhamma).
Tilakkhana means that all things are subject to Change (Impermanent – Anicca),Unsatisfactory (Dukkha), and Not Self (Anatta).
When we learn to observe and conclude that all things are Impermanent, Unsatisfactory and Not Self (not our property, not us), we develop a Natural distaste for anything which leads to Suffering.
The Human Condition of Existence and Consciousness within the framework of the five Khandas might seem like a pile of fun until you observe the World through the teachings of the Dhamma, but indeed for the practitioner who has concluded in his heart that the mind which is still under the power of Rupa and Nama, and subject to the five Khandas, Birth and Death, which has to endure the inescapable cycle of Dependent Origination, even the slightest train of thought or entanglement in emotions without the presence of Mindfulness seems most Undesirable.
To be lost in ones thoughts or emotions:- Entangled in the net of the Khandas, being washed around on the surface of the Ocean of Becoming.
Frightening indeed.
If we consider all the myriad of Dhammas explained by Lord Buddha, we should be able to conclude that all the various techniques of realization, all the Dharmic truths and everything else which can be called Dhamma, point to one simple purpose and goal;
To remove the Defilements.
The wish to remove them must be cultivated first, before the ability to perceive, recognize and be unmoved by the Kilesas is attained.
To cultivate the wish to remove the Defilements, we must first develop Insight, for it is only with insight that we will be able to look inside with the Dhamma eye and light up the Dark Corners of our Psyche (Khandas). Insight is like a shining torch which Illuminates in every direction and pierces through all the hiding places of the Kilesas
Insight gives rise to Wisdom.
It is with Wisdom that we make the decision in our Hearts to renounce ouor entanglement with the Kilesas, and refrain from identifying with them.
Anatta
It is by observing the fact that all our moods, needs, desires, inclinations etc are beyond our control,and come and go as they wish, that we can conclude that they are not belonging to us.
If they are not our property, then how can they be Us?
Non Self concluded
Anicca
If we see that all our feelings and thoughts just arise and disappear, one after the other giving way to the nect thought or feeling, we can then conclude that they are impermanent and subject to constant change. All things which we can imagine have a Beginning and an End
Impermanence concluded
Dukkha
If we cling to a wish, thought, mood, feeling, time, material possession etc, which is already concluded as being Impermanent and Not Self, then we are sure to suffer, at the latest when a good thing is over and bad times arrive, our pleasure becomes suffering.
So we Endlessly shift between Auspicious and Inauspicious, Pleasure and Pain, Laughter and Tears.
Pleasure is Impermanent and should therefore not be clung to
Hate and Anger are not self. They are Defilements and come and go of their own accord.
If we can recognize the Non Self aspect of our Negative Traits (such as Anger and Jealousy), then we will also see the Impermanent aspect, and recognize the suffering in clinging to such ephemeral chimeras as emotions, moods, opinions and assumptions.
If we recognize Anicca, Dukkha and Anatta as being present in all phenomena, then we will have discovered a way to escape this loop which holds us tight in its grip.
The importance of observing the Three Conditions as present in all things is a prime cause of attainment of effort in ones practice, and of Enlightenment
Abstention
Abstention, or Renunciation is something that has two steps, or levels of practice in Buddhism;
Precepts – Before the practitioner has attained a clear insight into the Truth of the Three Conditions, and understood how to examine the various Perceptual and experiential phenomena which arise within the Consciousness through the five Khandas, it will be necessary for He or She to practice self restraint by taking Moral Precepts or Vows. These Precepts will then keep the Practitioner safe in their practice until a natural Aversion to Inauspicious or Useless involvement with the phenomena of the Khandas is developed.
Natural Renunciation
“Natural Aversion” , as mentioned above, is perhaps incorrect to describe the quality which arises in the Practitioner who has gained insight and seen the truth of the Three Conditions within all things (including within the Khandas of the Practitioner). Aversion is also a Defilement, and although seems to be the opposite of clinging, is in fact also a form of clinging.
Wanting something to be this way or that, is Clinging.
Wanting something to not be this way or that, is also Clinging
Wanting is Greed. Greed is an Inauspicious State, an unpleasant house to Dwell within.
The effect of pulling out from involving oneself in any reactions to Inauspicious thoughts, or emotions, is what occurs in the mind of the Practitioner when He or She has gained Insight, and begins to recognize the suffering, Impermanence and Non Self Nature of his own Experiences, Thoughts and Feelings.
This is not Aversion, it is Renunciation;
Renunciation of the Kilesas, the Defilements. Renunciation of Attachment to things which cannot be held onto.
Renunciation of the Causes of Endless Rebirth in Samsara.
Renunciation of Sangkhara – all Conditioned Thoughts and Things, which lead inevitably to Dissatisfaction.
Wrong views can be a useful tool – Asubha Bhavana, Anatta can be used to reduce clinging but must also ultimately be let go of if we are to attain Enlightenment
An Ordained member of the Sangha (and a good friend of mine)n was questioned and criticized for his act of writing a book based on his life and experiences which led up to him becoming a Buddhist monk, and the things that happened thereafter and where they are leading. The criticism suggested that the Patimokkha forbids a Bhikkhu to write about himself.
There is nothing wrong with being happy or having peace, and Meditation is most certainly a method which can bring both of these things to us.
But the pursuit of peace or happiness through Meditation (Samadhi) should not be the goal.. such would be an obstacle……..
Dhamma Blog – Latest Dhamma Downloads ;
The Dhamma Downloads Page has been Updated wth some new additions. You can see all the downloads there by visiting the page, or download the latest additions by using the links in this post;
Keeping with an established tradition, Amaravati Buddhist Monastery will be offering Sunday afternoon Dhamma talks during the traditional three-month ‘rains retreat’ which runs from the full moon of July to the full moon of October. The talks will take place every Sunday beginning on August 1 and continuing through until October 17. […]
Please note that the main kitchen here at the monastery will be closed from Monday, August 9 through Friday, August 20. People are encouraged to bring already or easily prepared food for the meal-offering. Limited kitchen facilities will be available at the Retreat Centre kitchen. […]
Looking Ahead is a quarterly bulletin of news and upcoming events at Amaravati Buddhist Monastery. This is the second edition, covering events relevant to this summer. […]
Looking Ahead is a bulletin of news and upcoming events at Amaravati Buddhist Monastery. This is the first edition. We plan to publish four issues a year: Spring, Summer, Autumn and Winter. […]
On Saturday evenings members of the Sangha will often offer a Dhamma Talk after the evening puja, which begins at 7.30 p.m. As always, everyone is most welcome to attend. […]
On Sunday, 28th March, Sister Tisara (Anagarika Miriam) and Sister Manita (Anagarika Soledad) received pabbajja and were welcomed into the Siladhara Sangha at a ceremony in the Temple at Amaravati. The sisters put together a slideshow of images of the event, which can be viewed here. […]
The Kālāma Sutta (a condensed version from translations by Vens. Bodhi, Thanissaro, Soma and Buddhadāsa) Anguttara Nikāya 3.65 Thus have I heard. On one occasion the Buddha was wandering on tour among the Kosalans with a large community of monks when he arrived at a town of the Kālāmas named Kesaputta. The Kālāmas of Kesaputta had heard it said, “The asce […]
Author's Note This story is intended to be both a partner to the novel ‘The Pilgrim Kamanita,’ written by Karl Gjellerup in 1906, and a tale that stands on its own. There is no need to have read the earlier book in order to make sense of this one, however, should you wish to go to the source from which many of the characters and scenes of this tale hav […]
Reflexionen zum Thema Großzügigkeit von Ajahn Pasanno, Seniormönch des Klosters Abhayagiri im Redwood Valley, Kalifornien “Immer wenn ich über mich selbst nachdenke, fange ich an mich deprimiert zu fühlen”, sagte einmal Ajahn Sumedho, der Seniormönch des Klosters Amaravati in England. Wenn Dana - Großzügigkeit, Geben, Teilen - ins Zentrum unseres Lebens r […]
I will begin with some questions: If Buddhism is to be successfully transplanted in the U.S., does it need a monastic Sangha as its cornerstone? Must there be a monastic Sangha at all, or is Buddhist monasticism an outdated institution? Can the teachings flow entirely through a “lay Sangha,” through lay teachers and communities of lay practitioners? If monas […]
Why I walk The trail uphill past the bell-tower through the madrone and manzanita scrub four-wheel drives can climb it but today isn't about getting there or getting the work over and done with… Sure it's not easy to live without achievement and keep heading uphill but it carries a because that maybe the deer would pick up with those ears that […]
Abhayagiri Monastery residents, Sāmaneras Kovilo and Pamutto, will be requesting the Upasampada, or higher ordination, taking on the training as a bhikkhu. The ceremony is scheduled to take place here at the monastery, up in the forest on the ordination platform, on Sunday, July 18. It will take place in the afternoon, beginning sometime between 3 pm and 6 […]
Come help us maintain Abhayagiri's trail network on Saturday, July 10. See this article for more details. Following the usual Community Work Day format, we will have two work periods, and you are very welcome to come and help out with either one or both of them. The first period is from 7:30 am - 11:00 am, then we break for the meal, and resume the acti […]
After over a year of construction, the Monks' Utility Building is finished. Abhayagiri Monastery will hold the opening ceremony for our new building on Sunday, July 4. The celebrations will begin with an early meal offering at 10:45 am, which will allow everyone time to get up to the Monks' Utility Building for the 1:30 pm opening ceremony. The ev […]
Good beginnings and strong foundations--these are often encouraged as we embark on a spiritual journey or a new period of practice. It's in this spirit that a large group of monks from Abhayagiri will be traveling up to the Pacific Northwest for four days. They are coming to visit and bless the newly established Pacific Hermitage in the Columbia River […]
Farewell to Ajahn Amaro As described in a previous article, Ajahn Amaro plans to move to Amaravati Monastery in England before the beginning of this year’s rains retreat. Ajahn Amaro will replace Ajahn Sumedho as abbot after the rains. Many people have formed heartfelt connections with Ajahn Amaro during the twenty years since he began visiting California, […]
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