“If you don’t let go, then your mind will never be calm.”
You have to give up the worldly possessions first in order to gain the noble possessions. Seeing that the worldly possessions are impermanent, unsatisfactory, and not self will make you want to give them up. They are actually suffering and not happiness; they bind you to the endless cycle of rebirth and death. You have to let them go. And once you’ve let go, you won’t then be reborn when you die. But if you’re still attached to them, you could be reborn as a gecko in your old house. If you haven’t reached a real level of practice or cultivation, then it is just a formality, which is not considered ‘bhāvanā’. You may think that you’re practising and keeping your precepts, but your mind is still attached to wealth and possessions. You still do not fully understand the purpose of the practice: to cut off, to let go, and to leave behind. If you don’t let go, then your mind will never be calm. If one day you meditate and happen to let go for just a moment, your mind will be calm. Once you’ve experienced that calm, you’ll give all of your money and wealth to other people. This is because thinking about money and wealth will disturb your peace of mind, and so you do not want any of it. When I was a new monk, my parents had a piece of land that they put under my name and kept sending me letters to sign. Sometimes the landowner next to it wanted to build something, so they needed my signature. I just didn’t want anything to do with it, because it was a lot of trouble and I would never make use of it. When it is time to let go, you’ll be able to let go on your own. But it is not the end of world if you still cannot. If you have some assets, then you can give them to your children and grandchildren. If you can give them up without any condition, then that is considered ‘letting go’. It depends on whether or not you do it wisely, because you still need a portion of it to take care of yourself. If you have given it all up and end up with nothing, what would you do? What if your children or grandchildren don’t support you or spend all your money? You should put some aside if you haven’t ordained. But if you’re ordained, then it is not a problem. This is because you’d then have your robes, which are special possessions, to take care of you and make sure that you have something to eat everyday. But if you are still a lay person and need to feed yourself, what would you do if you don’t have any money? So you have to put some aside to take care of these needs. It doesn’t need to be so much that it becomes a burden. If you think there may be a need for it, then you can save some for yourself. You can put it in a bank and don’t have to worry about it. You can then carry on practising your meditation and keeping your precepts. And there won’t be any problem. One day when you have truly experienced that peace of mind, you’ll be annoyed with having to take care of things—signing papers and going to offices that have nothing to do with calming your mind. You’ll want to sell or give them to someone else because you no longer have any need for them. When your mind is starting to feel calm, you will then know that there’s something better inside yourself. It will be the only thing that you want, which is to calm your mind. When you reach that point, you’ll give no matter how much money and wealth you have to others. By Ajaan Suchart Abhijāto www.phrasuchart.com Youtube: Dhamma in English https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g
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Richard Gere is a famous American actor who is a Buddhist. In this series of discovering Buddhism videos, Richard gere together with other likeminded and Buddhist teachers explains the fundamentals of Buddhism. This video focus on the mind and its potential. There's no part of our mind that's comes from a supreme being, from our parents or anyone else. Consciousness is beginning-less... Aversion, fear and dislike of unpleasant feelings like pain makes the pain grow. Instead if you train yourself mindfully accept and appreciate suffering, it slowly diminishes. Ajahn Suchart Abhijato explains more on why we should not to run away from unpleasant feelings... Ne soyez pas aversif අහංකාර නැහැ Ajaan Suchart Abhijāto: Dhamma for the Asking
August 9 at 8:00pm · “You have to accept your physical pain and suffering. Don’t be aversive to them.” A contemplation of unpleasant sensations (dukkha-vedanā) can manifest in two ways. One is that the mind will become so focussed and enter into absorption or full concentration (appanā-samādhi). Your mind will not feel any bodily sensation; your body will completely become void. Your mind will become calm as if nothing happened. The other is that the mind is still fully aware of the five aggregates and sensations (vedanā), but it will be calm. Your mind will not be agitated, restless, distracted, or tormented. You have to keep practising—to find ways to reflect and see that these things are beyond your control. You have to accept your physical pain and suffering. Don’t be aversive to them. The root cause of your mental suffering is your aversion, fear, and dislike of unpleasant sensations. If you learn to appreciate these sensations, you then won’t be aversive to them. For instance, if you don’t like a certain food, just keep eating it for a while. You’ll grow accustomed to and learn to appreciate it. You’re easily averse to any unfamiliar food. When you live abroad, you’ll come across food that you’ve never seen or eaten before. You probably won’t eat it if you have a choice. Many Thai people tend to cook and eat Thai food among themselves; they refuse to eat Western food. However, I was too lazy to cook for myself. I just ate Western food, which was quite plain. Living in their country, I might as well eat like they do. I just got used to it eventually and grew to appreciate it. When I returned to Thailand, I had to seek Western food since I came to like it. I didn’t appreciate it then, but I do now. It is the same with sensations—we normally don’t like pain. If you train yourself, you’ll notice that something is missing when you don’t feel it. It is just like people who are used to spicy food, they won’t enjoy plain food. For those who aren’t used to eating chilli, just one chilli will make them suffer and unable to finish their food. But if you keep training yourself to eat chilli, it will eventually become a habit. Once your mind can accept suffering, it will not suffer. You should, therefore, train yourself to appreciate suffering and hardship. Train yourself to fast. Don’t be afraid of it. You won’t die. The Buddha fasted for forty-nine days and managed to survive. You have enough energy stored in your body. You’ll be able to live without food, but not without water. Your body needs water and air. It is really not a big deal to fast for five or seven days. By Ajaan Suchart Abhijāto www.phrasuchart.com Youtube: Dhamma in English https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g
Meditation and mindfulness have the same meaning. It involves exploring our minds, bringing them to the present moments and to gain awareness.
In this BBC interview, scientists have proven the beneficial effects of mindfulness meditation and they have introduced them into schools. This is something applaudable as if the children start young it will definitely benefit them more if they can continue practicing throughout their lives. We should try to do meditation whenever we can even a short 5-10 mins of watching our breaths is good enough.
Ashin Kelasa
August 13 at 5:39pm · The western are always advanced even in philosophy of mindfulness meditation. This is the reason why they can lead the world quite skillfully. Now, they try to approach Buddhist mindfulness meditation scificticalty so that it can be realized by the people and they can understand it is needed to our day-to-day life as a sort of medicine. Thanks a lot, BBC for sharing this documentary interview on YouTube. Blessings of Pindapata (the Pali word pindapata, the common term for the Buddhist monk's alms-food gathering, means literally "the food-morsel's fall (into the alms-bowl). Householders and the homeless alike, Each for support of the other, Both accomplish the true Dhamma – The unsurpassed security from bondage. For those people who bestows alms, For living beings in quest of merit, Performing merit of the mundane types, A gift to the Sangha bears great fruits. Just as a bee gathers honey from a flower Without injuring its color or fragrance, Even so let the sage move in the world (To collect alms). If a bhikkhu does not despise What he has received, Even though it be little, Him who is pure in livelihood And unremitting in effort, Even the gods praise. When a man after a long absence, Returns home safe from afar, His relatives, friends and well-wishers, Welcome him on his arrival. Likewise his own good deeds Will welcome the doer of the good, Who had gone from this world to the next, As kinsmen welcome a dear one's arrival. - Buddha This is a mindfulness practice we did during our meditation in the park taken place at the Jack Darling Memorial Park in Mississauga, Ontario, 🇨🇦 Canada. Janaka Mohandiramge Bhikkhu Sunandapriya S Lokajit Bhikkhu Aloy PereraNimal Egoda Gedara Amber Nancarrow Event on 11 August 2017 - "Nurturing the heart. A weekend retreat with Ven Thich Phap Hai."8/6/2017 A three-day retreat exploring essential Buddhist teachings on nutriment, offered by Brother Phap Hai, senior student of Thich Nhat Hanh.
What role does nourishment have in our spiritual lives? What are some of the ways to actively engage with nourishment as a spiritual practice? How can it deepen our capacity for joy and ease? During this retreat we will explore and experience the profound Buddhist teaching on the four nutriments of life and examine how they interact each moment of our daily life. Practicing as a community we will enjoy mindful sitting meditation, walking meditation, mindful meals and discussion groups. In Ambalatthika-Rahulovada sutta, Buddha used analogy to teach his son Rahula (who was also ordained) on the importance of the precept of abstinence from lying. He taught him to abstain from lying and told him only a person with no shame (hiri) will lie without battling an eye. Venerable K Rathanasara from Sri Lankayama Temple illustrates further... မုသာစကားကိုမှရှောင်ကြဉ် झूट नगर्न [Summary of Dhamma sharing on 10 May 2015]- Truthful Words
Truthfulness is one of ten perfections and its importance is illustrated in the Ambalatthika-Rahulovada Sutta. The Buddha having left a little water in the water dipper, asked young Rahula, "Rahula, do you see this little bit of water remaining in the water dipper? That's how little virtue there is in anyone who feels no shame at telling a deliberate lie." The Buddha then tossed the left-over water away and said, "Rahula, do you see how this little bit of left-over water is tossed away? Anyone who feels no shame at telling a deliberate lie is tossed away just like that." Having turned the water dipper upside down, the Blessed One continued, "Rahula, one who feels no shame at telling a deliberate lie is turned upside down just like that." "Rahula, do you see how empty and hollow this water dipper is? One who feels no shame at telling a deliberate lie is just like that - empty and hollow.” A skillful Buddhist should check his/her own intention and carefully consider if the outcomes are wholesome or not. He is aware of the positive psychological imprints of being truthful and values truthfulness as a step towards the development of wisdom. Story related to Dhammapada Verse 19-20: TheTwo Friends While residing at the Jetavana monastery, the Buddha uttered Verses 19 and 20, with reference to two bhikkhus who were friends. Once there were two monks who were friends from Savatthi. One of them learned the Tipitaka (teachings of Buddha) and was very proficient in reciting and preaching the sacred texts but did not practice meditation. He taught 500 monks and became the instructor of 18 groups of bhikkhus. The other monk striving diligently and ardently in the course of Insight Meditation attained arahantship (enlightenment) together with Analytical Insight. On one occasion, both of them came to the Jetavana monastery, the two bhikkhus met. The master of the Tipitaka did not realize that the other had already become an arahat (enlightened one). He looked down on the other, thinking that this old monk knew very little of the sacred texts, so he wanted to embarass him by asking him questions in front of Buddha. Buddha knew about his unkind intention and he knew that as a result of giving trouble to such a noble disciple, the learned bhikkhu would be reborn in a lower world. So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. Buddha himself did the questioning. Buddha asked some practical questions about the Dhamma. The Arahant answered them all from his personal experience, but the learned monk could not, as he had not attained anything. Buddha praised the Arahant who had practised and understood the Dhamma well. The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So Buddha explained that although the learned monk knows a great deal but he does not practice in accordance with the Dhamma. So he is like a cowherd, who looks after the cows for wages, while the one who practises in accordance with the Dhamrna is like the owner who enjoys the five kinds of produce of the cows. Hence the learned monk could not enjoy the benefits of Magga-phala (fruits of enlightenment). Whereas the other bhikkhu who has attained enlightenment, truly shares the benefits of Magga-phala. In other words, even if someone studies the teachings by heart but do not practice what they have learnt, they will not attain and will not enjoy the fruits of enlightenment. Whereas for another who may not know all of the teachings but practices in accordingly and having understood the meaning behind the teachings, will attain and enjoy the fruits of enlightenment. We must learn and practice at the same time. King Devanampiya Tissa is the second son of King Mutasiva of Sri Lanka. He succeeded the throne around 247 BCE. Before he became king, he was friends with King Asoka. When Venerable Mahinda (King Asoka's son) was sent to Sri Lanka to spread the teachings of Buddha, King Devanampiya Tissa embraced the religion and helped in the start and spread of Buddhism in Sri Lanka. He built temples, stupas, help develop the sangha and nuns order together with the help of Venerable Mahinda and Bhikkhuni Sanghamitta.... König Schirmherrschaft des Buddhismus Koning patronage van het boeddhisme |