Buddhism
Sutras - 84000.co - https://www.bdkamerica.org/tripitaka-list/ - http://www.cttbusa.org/sutratexts.asp - https://sunnyvale.ctzen.org/wiki/dharma-gems/sutras-and-gathas/ - https://studybuddhism.com/ Communities - c/buddhism - c/zen - c/alcoholicbuddhists - c/zen - c/theravada - c/pureland - c/tibetanbuddhism - c/buddhiststudies - c/vajrayana
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 8 Once I moved to Cold Mountain, everything was at rest. No more useless, mixed-up thinking. In idleness, I write my poems on stone walls, accepting whatever happens like an untied boat. ----- [Prev](https://lemm.ee/post/43867672) | ~~[Next]()~~ [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) | [4](https://lemm.ee/post/42922982) | [5](https://lemm.ee/post/43233247) | [6](https://lemm.ee/post/43441471) | [7](https://lemm.ee/post/43867672) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 7 My mind is like an autumn moon glowing purely in a clear blue abyss. Nothing compares to it. What could I possibly say? ----- [Prev](https://lemm.ee/post/43441471) | [Next](https://lemm.ee/post/44036771) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) | [4](https://lemm.ee/post/42922982) | [5](https://lemm.ee/post/43233247) | [6](https://lemm.ee/post/43441471) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
I think that Buddhists are much more tolerant than envious people on other subLemmy. Don't be misled by the fact that the topic comes from a satanic forum, as it mainly concerns issues of sexuality and spiritual confusion in this area. cross-postowane z: https://lemmy.world/post/20274211 > I thought that Satanists would be more tolerant of my thoughts, which is why I'm posting this here. It may correspond with Satanism through the acceptance and discussion of the lifestyle that was practiced in Sodom and Gomorrah. Although I do not claim to be describing anything controversial. > Maybe it don't going to vanish from here. > ** > UCS = Used Condom Syndrome ** > > ** This topic is dedicated to more liberated individuals. ;) Probably many actively dating, attractive women encounter this phenomenon/problem.** It is a form of emotional burnout, non-professional, related to dating, that I have observed in myself. Although I refer to the opposite sex, this entry reveals a male homosexual perspective on the issue. You are a larger audience, and in fact, we are interacting with the same sex (for clarification). This phenomenon does not necessarily have to pertain to those who are attracted to men, but for stereotypical reasons, it is more often the group of androsexuals that complains UCS. Women tend to complain more than men (in general), and the sexual strategy of men provides more factors that can trigger UCS in women. At least, I see the logic in this. > > ** Important: > The issues regarding gays in this article pertain only to male gays, due to the specificity of the topic and the linguistic translation from the original language of this text.** > > **In this entry, I would like to invite discussants to reflect on the described phenomenon and engage in constructive dialogue to broaden horizons regarding the issue at hand. If anyone has read or is interested in similar topics, I encourage you to share articles/sources to spread useful information. I also encourage the dissemination of this entry among those who may be interested in the topic; the goal is to gather as many thoughts as possible, which will be helpful in the future—this is mainly what it’s about. ** > > If we consider what burnout is, some of you may come to a similar conclusion—it is emotional burnout related to work. After all, in professional work, we primarily utilize emotional intelligence according to the current mainstream view. Building social and sexual relationships is also a certain kind of "work," but the capital gained is somewhat more metaphysical. When dating, we essentially work solely on emotions. > > **If in romantic pursuits we derive fewer positive emotions than we invest in developing relationships, a "gap" appears that needs to be patched (if someone is more specific, it concerns obtaining endorphins and other endogenous stimulators of the central nervous system and others). We compensate for such emotional deficits, whether to heal emotional wounds or by falling into psychological pathologies: depression, neurosis, addictions, obsessions…** > > Burned-out individuals (with UCS) probably temporarily become disillusioned with sexual life (just like I sometimes do). They experience humiliation and neglect this area—an area that is part of the basic needs of every human being, as we are created for social life, including sexual life. Primatologists believe that sex serves not only a reproductive role for humans but is also socially important—should anyone want to deny that. > > **Even seemingly more attractive individuals may derive less positive emotional energy from dating.** You have a limited number of partners with a similar aesthetic. You take care of your body, your appearance, your clothing—then a guy shows up, even 10 years older, with a different body, and after a preliminary introduction, he primarily asks what excites you the most; he encourages your favorite positions and sexual behaviors. After the first ejaculation, the guy claims he has no more time because work/responsibilities are pressing. It turns out you are just a one-time thing. You feel like a used condom. Women probably do this too, but I don’t know for obvious reasons. > > Then, little by little, UCS arises—you become a one-time sexual pleasure, and then the other party turns the next person into a prostitute. One such date for most people shouldn’t result in UCS (unless it was a truly terrible date), but negative emotions, wasted engagement, and disappointment accumulate in the brain's folds. Emotional deficits arise—burnout. > > In this UCS, I’m not just talking about the drain of energy through unsatisfying intercourse. After all, on dating sites, you have to fend off: old geezers (who might also insult you in comments or gossip about you), people who don’t realize that they repel you, fat people, chain smokers, alcoholics, drug addicts. There are photo scammers, demanding one more, another one. Then you have your phone filled with pictures of every body part because someone supposedly finds that exciting. Some of the solicited photos are definitely circulating on 4Chans, 8Chans, and various NSFW sections… > > Some are just annoying (they make you their therapist, psychologist, and you don’t know when they’ll stop, and one day they’ll get to the point of asking for a date). Many, if not most, guys don’t know what they want, and the most dangerous ones are the hunting hackers, rapists, sadists, who instill fear and uncertainty in those aware of the threats. Cyber stress related to online dating also adds to the bag of today’s worries and concerns. > > You have to defend yourself against parasites of sexual satisfaction or other forms of satisfaction. After all, all of this takes an awful lot of time and emotionally drains you, because replying to many people is practically a job. It can also be consuming, and sometimes you can lose track of time. Skilled scammers and trolls know how to ensnare a person in discussion. I’m not saying that such writing only impoverishes and ruins life, but it shouldn’t require so much effort. About 5-8 years ago, there wasn’t as much pathology on dating sites. Now, it’s also unclear how many accounts are real and how many are bots—the theory of the empty internet comes into play. > > Men are often born actors, hiding their flaws and showcasing their strengths—not all, but there is a certain tendency; ask mothers how wonderful your fathers were before they met your mothers, and what happened afterward (my dad also had abs, and then a Shrek-like belly). There’s also this issue—among gay men, in my opinion, it’s minimal because usually, most take care of themselves and like to be honest. We are generally more expressive than heterosexuals. > > **In a sea of inconveniences, the problem arises of not falling into the other extreme. SKZB – searching for a prince charming.** You have to accept certain flaws that you see from the very beginning, because otherwise, you’ll end up going on dates once a month or every six months. We live on the margins of society. We have increased tendencies to develop flaws. Almost all the gay men I know are a bit odd and slightly disturbed—you can’t escape that. Plus, there aren’t many of us. > > Hence, there is a need for good dating strategies to make this process more balanced. Gay men also often date for the purpose of seeking friendly companionship because it’s harder for us to be friends with heterosexuals. That’s just life. > > We don’t have it like heterosexuals. For example, I feel increasingly uncomfortable year by year regarding the absence of the entire life sphere called: home and family. Friends at parties mainly focus on flirting and looking for spouses. A gay man talking to a heterosexual feels like a different species. In fact, if I started to introduce heterosexuals to what our world looks like, they might experience such a cultural shock that it would be enough for them to turn around and stop talking to me. You know, media propaganda and colorful activism are not real life. In a group, you don’t have to be just gay to hear insults about yourself. > > Even living in "enclaves" of gay people (cities with a higher concentration of gay individuals), it’s hard to find someone nice—often they are already "taken" and living in monogamous relationships (people who don’t like to be alone). Open relationships usually look for quick hookups—probably understandable—plus two for one… > > I’ve had about three more persistent/serious relationship proposals in my life, but those were in the heat of the moment for those individuals. Such things can’t be taken seriously (it mainly concerned distance, lifestyle, and the level of acquaintance ending after one or a few dates). Do you think that over time it doesn’t raise doubts? Our doubts are traitors. Memories also carry their weight. > > Organized people know that without knowledge, we can’t do much today, which is why this thread was created. Let’s share knowledge about online dating. It would be especially nice if women could weigh in on the topic, as we have a common target group, and gay men probably don’t know much about it and there are few of them/us. I might repay you in the future with other posts that will help you understand men and how to deal with them, because a guy knows more about guys. > > Share your observations on how to prevent UCS What conversation/screening strategies do you use? Above all, how do you recognize fake accounts and dangerous individuals? > > **I’m not looking for the basics, but rather more advanced advice.** > > For example, I’ve noticed that usually, if I’ve been chatting with someone for over a week before we start meeting, the further relationship is more likely to develop; they tend to be more interesting partners. The guy is often more interested in me, but usually, I have to initiate the next meeting or maintain contact. > > Now I will continue with my observations for the sake of discussion. Not only about UCS, but that’s like the main theme—really, everything can influence it (sexology is not exact): > > »Sharing a bed with a partner usually reduces the effect of UCS. I don’t usually feel like a *removed* afterward. »A few days of intimacy are worth the time spent. At least for me. :D »(Men) Be prepared for the fact that your partner may not always be able to excite you, even if you initially think otherwise. Even initial arousal can quickly fade. Then, forcing such intimacy can further trigger UCS. »Younger doesn’t mean better. On the other hand, don’t focus on chronological age, but rather on biological age and emotional maturity. Many people lie about their age. You can also lie a little for comfort and privacy reasons, but not excessively—maybe 1-2 years. Remember that you’re not going to bed with age brackets, but with a partner. XD > > »Taking someone’s guy/male gay virginity is not something nice. Some guys like to deflower and treat such sex as a rarity. In my opinion, it’s a bit like leading a nervous boy by his penis. Even arranging a first date with such a guy will be technically difficult—more chatting, more flirting, and a higher chance that he’ll get scared and ghost you. He can behave in various ways. Then, if you don’t like him, you might have a problem because he will most likely fall in love. Unless that’s what you’re counting on. The upside is that you can do whatever you want with such a guy as long as he doesn’t run away. XD > > »After taking painkillers, you might have weaker sexual experiences. If something hurts, be honest—consider rescheduling the encounter. > > »Take a look at an atlas of erogenous zones—you’ll be surprised, there’s a lot of it. > > »(Mainly for men) don’t forget that after the gym or other sports, your muscles are temporarily larger and swollen—you’ll definitely bring joy to the bedroom with that. For clarity, significantly larger—noticeable if someone hasn’t noticed the difference. > > »If your partner isn’t very active in bed, he’s doing something wrong—he’s not trying, so it’s worth suggesting to him directly and without beating around the bush—tell him straight where to touch, faster, slower, deeper, change positions... Not everyone has the same skills or experience, and you need to learn from each other. I think a maximum of 3 tips per encounter (that’s how I feel numerically) is the limit, so the partner doesn’t feel overwhelmed or dominated. He might just think he’s no good and not suitable for sex. The problem is that if one person is trying hard in bed and the other isn’t, the trying party will feel less loved, you know what I mean. > > »Young men should be careful of young intelligent women. I’m not describing my experiences here… This is of course less related to dating—but it’s somewhat a consequence. I also know of a situation where one gay guy "ran over" a friend. Love, love, and suddenly we break up—thanks for keeping me for a few years, buddy. Relationships need to be developed in stages and not too quickly. The phenomenon of "running over" someone is interesting because the victims of such relationships are often heterosexual men (at least from my surroundings), and they should have experiences related to UCS. You could call it a breakup and the breakup syndrome, but after a short relationship, we can rather talk about UCS—if the relationship lasted a few months and consisted of several dates. In that case, the affected person should feel less pain from the breakup, humiliation, emotional drain, and overall something like burnout. > > »If you weren’t satisfied with your partner’s mobility in bed the first time, as trust develops (after overcoming stress), so does their boldness and possibly their engagement. It’s not necessarily a lack of bedroom talent. Courage/boldness isn’t about the absence of fear, but more about overcoming it—it’s more of a fight-or-flight response. Unless someone assimilates new experiences through more sophisticated, rarer mental mechanisms, the process of overcoming environmental stress occurs continuously and always—even during sleep. If you’re someone new in the environment, you represent quite a significant stressor. > > »Are you tired of seeing pictures of another guy’s "penis"? Haven’t you checked his equipment? Are you too embarrassed to ask? That could be a traumatizing mistake. Sometimes you might be surprised by what people have in their underwear. It’s also information about your partner’s sexual health. Think about the fact that he will want you to take him in your mouth. Will you quickly try to dodge or offend his intimate area? Some things can’t be unseen. Besides, men derive pleasure from showing off their genitals; we like our tents. I don’t know if everyone will agree with me on this, but since there are plenty of them online and you don’t have to ask for these pictures, a certain rush of endorphins comes from such showing off. XD > > »Easily offended people, a terrible group that preys on others' guilt. I don’t reconnect with such individuals. Sometimes someone misunderstands something, but that’s why you need to be precise and linguistically resilient—adapt to the listener's level. > > »I basically described this in the paragraph above—language barriers also exist among natives. We don’t always know what the recipient’s brain will do with our message. You particularly need to be careful about what men have to convey because, statistically speaking, we are less developed linguistically and interpersonally. > > »Pranksters. They are everywhere. They waste their own and others' time. What more is there to add? Trolls do the same, but I’m not a youth linguist. In my opinion, monkeys should be jumping in trees in the jungle, not playing around on Tinder and Grindr. :p When the first absurdities appear in conversations, it’s a good moment to cut off contact, or is the guy just being silly? > > **Write what you think about UCS and how you think one should date to avoid being taken advantage of. How do you communicate, select, and test???** > > I tried to treat this topic fairly seriously (with a bit of humor). I used a few scientific expressions, but don’t hold me accountable for a scientific style, as this is a casual essay written in my free time. I wrote more about what’s on my mind. Please treat this as an exchange of views and ask your friends what they think. ;) >
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 6 Lute and books should fill your life, what can fame and money provide? Abandon your carriage and follow the wisdom of your wife. A humble cart is pulled by devoted children. Wind blows over barley drying on the ground, water floods from the pond stocked with fish. I often think of wrens that live peacefully on just one branch. ----- [Prev](https://lemm.ee/post/43233247) | [Next](https://lemm.ee/post/43867672) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) | [4](https://lemm.ee/post/42922982) | [5](https://lemm.ee/post/43233247) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 5 Go ahead! Make fun of the way to Cold Mountain, where there’s not a trace of horse or cart. It’s hard to remember valley switchbacks below layer upon layer of so many peaks. Dew weeps on a thousand kinds of grasses, winds sing through the pine. Lost now on my path, Shadow, tell me, which way should I go? ----- [Prev](https://lemm.ee/post/42922982) | [Next](https://lemm.ee/post/43441471) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) | [4](https://lemm.ee/post/42922982) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 4 If you want to attain a peaceful life, settle down at Cold Mountain. Subtle breezes blow through mysterious pine. Listen closely, the sound is really good. Beneath it, someone with graying hair reads the Yellow Emperor and Laozi without ceasing. After ten years, I can never return— I’ve even forgotten the way I came. ----- [Prev](https://lemm.ee/post/42702947) | [Next](https://lemm.ee/post/43233247) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) | [4](https://lemm.ee/post/42922982) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 3 Amidst cliffs I have made my home. The paths of birds are beyond human tracing. What is there beside my garden? White clouds embracing dark stone. How many years have I lived in this place, watching the many changes of winter and spring? Let me say to those with cauldrons and chimes— there’s no merit in your worthless reputation! ----- [Prev](https://lemm.ee/post/42625951) | [Next](https://lemm.ee/post/42922982) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) | [3](https://lemm.ee/post/42702947) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 2 No matter how high you climb Cold Mountain road, the way to Cold Mountain never ends. The long valley is stacked with boulders, its shoreline wet with lush grass. Slippery moss, regardless of rain, pine trees singing, even without wind. Who can go beyond the entangled world to sit with me in the midst of white clouds? ----- [Prev](https://lemm.ee/post/42541865) | [Next](https://lemm.ee/post/42702947) [1](https://lemm.ee/post/42541865) | [2](https://lemm.ee/post/42625951) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki
#### The Complete Cold Mountain: Poems of the Legendary Hermit Hanshan ##### Translation: Kazuaki Tanahashi and Peter Levitt ###### Part One: Original Poems, Circa Late Sixth to Early Seventh Century ----- #### 1 You ask the way to Cold Mountain, but the road does not go through. In summer, the ice is not yet melted, the morning sun remains hidden in mist. How can you get here, like I did? Our minds are not the same. When your mind becomes like mine, you will get here, too. ----- [Next](https://lemm.ee/post/42625951) [1](https://lemm.ee/post/42541865) [Hanshan](https://en.wikipedia.org/wiki/Hanshan_(poet)) wiki I have a few of these I'll post in here :)
I'm really nervous about making next steps. There's not really anything near me in English for Buddhism and I would really like someone to be a guide or a pen pal.
1. I enjoy games, is bluffing such as in poker forbidden? I don't gamble. 2. Where do I start? 3. I don't understand meditation. Maybe I'm not doing it correctly? 4. Where does the Buddhist code vs religion start. For example I was told you could for example be a Christian/Muslim/Jew/Tao/Hindu/exct and Buddhist. 5. Why do you personally feel this religion is real? Is there something that made you drawn to it?
I'd like to go to a see a service. For example Catholics have church services usually on Sundays. Is there anything like that online for Buddhist teachings? There isn't much near me.
IN BUDDHISM, it is said that love and compassion are made out of one substance, which is called "understanding." If you understand, you can love. But if understanding is not there, it is impossible for you to accept and love someone. Why did he act that way? Why did he say those things? You should look deeply into these questions, and then you will see the causes of what you are dealing with. With this understanding, you stop blaming and criticizing. Your compassion is born of your understanding of the situation.
176 Training for Happiness LITTLE BY LITTLE you must train yourself for life, for happiness. You probably received a college degree that you spent years working for, and you thought that happiness would be possible after you got it. But that was not true, because after getting the degree and finding a job, you continued to suffer. You have to realize that happiness is not something you find at the end of the road. You have to understand that it is here, now.
I36 Feed Your Love, Not Your Suffering NOTHING CAN survive without food, not even suffer-ing. No animal or plant can survive without food. In order for our love to survive, we have to feed it. If we don't feed it, or we feed it the wrong kind of nutrients, our love will die. In a short time, our love can turn into hate. Our suffering, our depression also needs food to survive. If our depression refuses to go away, it's because we keep feeding it daily. We can look deeply into the source of nutrition that is feeding our suffering.
Here is an essay I've written about immortality. I am aware that God is not a buddhist concept, but I believe you will find many aspects of this essay that are strikingly similar to concepts in buddhism. Either link below is fine, they are both the same content. https://yourconstruct2.blogspot.com/ or https://www.jamiiforums.com/threads/you-are-god-a-philosophical-essay-on-the-nature-of-existence-reality-and-immortality.1964828/
I I 5 Be a Happy Formation THE "I" IS MADE up of the body and mind (namarupa in Sanskrit). The physical form is body, and all the other elements (skandhas) are mind. When we look deeply into these five elements, we do not see any absolute, permanent identity. They are impermanent. If you practice in such a way that harmony is established in the realm of the five elements, then joy, peace, and happiness will be possi-ble. Through breathing, through bringing your mind back to your body, through the method of deep looking, you will reestablish harmony and peace in the realm of the five elements. You will become a happy formation, pleasing to encounter, and you will be able to bring happiness to the living beings around you.
III Taking Care of the Future THE FUTURE IS being made out of the present, so the best way to take care of the future is to take care of the present moment. This is logical and clear. Spending a lot of time speculating and worrying about the future is totally useless. We can only take care of our future by taking care of the present moment, because the future is made out of only one substance: the present. Only if you are anchored in the present can you prepare well for the future.
106 Worrying YES, THERE IS tremendous suffering all over the world, but knowing this need not paralyze us. If we practice mindful breathing, mindful walking, mindful sitting, and working in mindfulness, we try our best to help, and we can have peace in our heart. Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile, and live every moment of our life deeply, we will never be able to help anyone.
cross-posted from: https://lemmy.world/post/14284855 > **A Discourse on The Full-Moon Night** > > >On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. > > At one time, the Blessed One was residing in Sāvatthī, in the Eastern Park, in Migāra's mother's mansion, with a large assembly of bhikkhus. On that occasion, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha (observance day) of the fifteenth. > > Then, a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and said: > > "Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?" > > "Then, bhikkhu, sit down on your own seat and ask whatever you wish." > > "Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One: > > **"Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging?"** > > "These, bhikkhu, are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging." > > "Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question: > > **"What, venerable sir, is the root of these five aggregates subject to clinging?"** > > "Bhikkhus, these five aggregates subject to clinging have desire as their root". > > **"Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?"** > > "Bhikkhu, that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and lust is therein, that is the clinging therein." > > "Excellent, venerable sir," the bhikkhu asked further: > > **"Is it possible, venerable sir, for there to be moderation in desire and lust within these five aggregates subject to clinging?"** > > "It is possible, bhikkhu," the Blessed One said: > > "Here, bhikkhu, someone thinks: 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' Thus, bhikkhu, there can be moderation in desire and lust within these five aggregates subject to clinging." > > "Excellent, venerable sir," the bhikkhu asked further: > > **"How far, venerable sir, does the term 'aggregates' apply?"** > > "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the volitional formations aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. Thus far, bhikkhu, the term 'aggregates' applies." > > "Excellent, venerable sir," the bhikkhu asked further: > > **"What, venerable sir, is the cause, what is the condition for the manifestation of the form aggregate; what is the cause, what is the condition for the manifestation of the feeling aggregate; what is the cause, what is the condition for the manifestation of the perception aggregate; what is the cause, what is the condition for the manifestation of the volitional formations aggregate; what is the cause, what is the condition for the manifestation of the consciousness aggregate?"** > > "The four great elements, bhikkhu, are the cause, the four great elements are the condition for the manifestation of the form aggregate. Contact is the cause, contact is the condition for the manifestation of the feeling aggregate. Contact is the cause, contact is the condition for the manifestation of the perception aggregate. Contact is the cause, contact is the condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause, name-and-form is the condition for the manifestation of the consciousness aggregate." > > "Excellent, venerable sir," the bhikkhu asked further: > > **"How does self-view arise?"** > > "Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view arises, bhikkhu." > > "Excellent, venerable sir," the bhikkhu asked further: > > **"How does self-view not arise?"** > > "Here, bhikkhu, a learned noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view does not arise, bhikkhu." > > **"What is the gratification, what is the danger, and what is the escape in the case of form; what is the gratification, what is the danger, and what is the escape in the case of feeling ... perception ... volitional formations ... consciousness?"** > > "The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on volitional formations, that is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change, that is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations, that is the escape from volitional formations. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness." > > "Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question: > > **"How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?"** > > "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit." > > At that time, it occurred to a certain bhikkhu: > > "So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?" > > Then, the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus: > > "There is this possibility, bhikkhus, that someone, being ignorant (misapprehending true reality), under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' You should be trained in this way, bhikkhus, regarding these matters. > > What do you think, bhikkhus, is form permanent or impermanent?" > > "Impermanent, venerable sir." > > "Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?" > > "Impermanent, venerable sir." > > "And is what is impermanent suffering or happiness?" > > "Suffering, venerable sir." > > "And is it fitting to regard what is impermanent, suffering, and subject to change as: 'This is mine, this I am, this is my self'?" > > "It is not fitting, venerable sir." > > Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, volitional formations, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, volitional formations, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.' > > These are the ten questions posed by the bhikkhu: > > Two concern the aggregates— > > Asking if they are the same or distinct, > > And about designation along with cause. > > Two more relate to identity, > > With one each on the themes of gratification, > > And the consciousness-containing body. > > ----------------- > > The Buddha taught the most on the four noble truths. This teaching shares a series of common questions he was asked on the topic. Reflecting and investigating into the five aggregates to understand them, to see their origin, passing away and cessation is how one cultivates wisdom to operate with ease in the world and in harmony in one's personal and professional relationships. > > **Related Teachings:** > > [Teachings on Living Beings and the Five Aggregates](https://lemmy.world/post/11907723) - A series of teachings on what makes a living being a living being and the five aggregates. > > [A lump of foam (SN 22.95)](https://lemmy.world/post/13795242) - The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.
>Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. -- DhammaPada Verse 178 The fruition of stream entrance is a phrase for awakening to the truth of enlightenment. Awakening to the truth of enlightenment is not easy, however, it is also not hard. By learning the teachings of the Buddha with active reflection, and applying them to independently verify, one awakens to the truth of enlightenment gradually. **Related Teachings:** * [Cultivating faith to awaken to the truth (SN 55.55) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/189qyul/cultivating_faith_to_awaken_to_the_truth_sn_5555/) * [Canki Sutta: Preservation of truth, awakening to truth and arrival at truth (MN 95)](https://lemmy.world/post/12595081) * [Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)](https://lemmy.world/post/11370866)
74 Caught in the Idea of a Self WESTERN PSYCHOTHERAPY AIMS at helping create a self that is stable and wholesome. But because psychotherapy in the West is still caught in the idea of self, it can bring about only a little transformation and a little heal-ing; it can't go very far. As long as we are caught in the idea of a separate self, ignorance is still in us. When we see the intimate relationship between what is self and what is not self, ignorance is healed and suffering, anger, jeal-ousy, and fear disappear. If we can practice no-self, we'll be able to go beyond the questions that make people suffer so much.
67 True Understanding THE PRACTICE OF meditation is to look at reality in such a way that the boundary between subject and object will no longer be there. We have to remove the boundary between the inquirer and the object of inquiry. If we want to understand someone, we put ourselves into his skin. In order for friends or families to really understand each other, they need to become each other. The only way to understand fully is to become the object of our under-standing. True understanding happens when we dismantle the barrier between the object of understanding and the subject of understanding. _Note: Unable to upload last night due to Lenny.world image issues that have since been fixed._
>Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss. \- DhammaPada Verse 203 As one is gradually awakening to enlightenment (known as stream-entry in the teachings) and then arriving at enlightenment (known as an Arahant), one is never experiencing bad mood regardless of what the external conditions are, one is having blossoming personal and professional relationships, is gradually freed from beliefs, is enjoying steady concentration and improved memory. The journey is one of growth in peace at all times. Related Teachings: - [7 kinds of wealth (AN 7.6)](https://lemmy.world/post/12577091) - The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom - [Steadying the mind against the poisons of greed, hate, delusion](https://lemmy.world/post/11397860) - A steadied mind comprehends and understands conditioned things as they’re.
The Liberating Power of Insight CONCENTRATION HELPS us focus on just one thing, With concentration, the energy of looking becomes more powerful, and insight is possible. Insight always has the power of liberating us. If mindfulness is there, and we know how to keep mindfulness alive, concentration will be there, too. And if we know how to keep concentration alive, insight will also come. The energy of mindfulness enables us to look deeply and gain the insight we need so that transformation is possible.
##### 1. I am subject to aging; I am not exempt from aging. One can contemplate on the way they appeared the day they were born, when they were in kindergarten, in school, how they appear today, and how they may appear as they grow old in age.  ##### 2. I am subject to illness; I am not exempt from illness. One can contemplate the nature of the body and the impermanence of health.  ##### 3. I am subject to death; I am not exempt from death. One can contemplate on their death, on the death of their loved ones.  ##### 4. I must be parted and separated from everyone and everything dear and agreeable to me. One cannot be permanently young, healthy, have a good digestion, be able to exercise, have the same home, have their loved ones be permanently present, for the bank account to be the same.  ##### 5. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; whatever I do, for good or for evil, to that will I fall heir. One can contemplate on one's intentions and actions, review them often, for the results of that will be what stays with them, and what they will be met with in the future.  **Related Teachings:** - [Kamma and its fruits (MN 135)](https://lemmy.world/post/11576172) - [Why beings fare as they do after death (MN 41)](https://lemmy.world/post/11621486)
New to Buddhism trying to learn the things so I made a counting rhyme to the tune of "Let the Bodies Hit The Floor". I just like that song and needed a good pneumonic to help me remember what I am doing with all my nows... Hope everyone has a good Friday. Of course the 8 fold path is implied at the end. I figure if i keep this in my mind I'm good... Seeking life force (life force) Grand Snake restores.... (here we go here we go here we go now) ONE Dharma lets live TWO paths transformative THREE precious Jewels reprieve FOUR noble truths to see FIVE skandahs we perceive SIX bardos left to weave SEVEN points of mind training FOOOOOOOOOLD
53 When You Argue with the One You Love WHEN YOU GET into an argument with someone you love, please close your eyes and visualize yourself three hundred years from now. When you open your eyes, you will only want to take each other in your arms and acknowledge how precious each of you is. The teaching of impermanence helps us appreciate fully what is there, without attachment or forgetfulness.
>Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas. \- DhammaPada verse 182 >“Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years. > >What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?” > >“It’s unlikely, sir.” > >“That’s how unlikely it is to get reborn as a human being. And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world. > >That’s why you should practice meditation …” \- SN 56.48 The Buddha is sharing in these teachings on the rarity of being born as a human being, on the rarity of being born at a time when a Buddha has arisen, and on the rarity of being born when one has gained access to the Dhamma. **Related Teachings:** * [Steps toward the Realization of Truth (MN 95) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18xz3la/steps_toward_the_realization_of_truth_mn_95/) \- The Buddha shares preservation (understanding) of his teachings are a precursor to awakening to the truth of the enlightenment. * [Cultivating faith to awaken to the truth (SN 55.55) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/189qyul/cultivating_faith_to_awaken_to_the_truth_sn_5555/) \- The Buddha share four factors that leads one to awaken to the truth of enlightenment when followed: association with good people, hearing the true Dhamma, careful attention, and practice in accordance with the Dhamma.
**Upayasutta—Bhikkhu Sujato** >Consciousness stands dependent on the other four aggregates, and this attachment is what fuels the cycle of rebirth. At Sāvatthī. “Mendicants, if you’re involved, you’re not free. If you’re not involved, you’re free. As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature. Or consciousness would remain involved with feeling … Or consciousness would remain involved with perception … Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible. If a mendicant has *given up greed for the form element*, the support is cut off, and there is no foundation for consciousness. If a mendicant has *given up greed for the feeling element*, the support is cut off, and there is no foundation for consciousness. If a mendicant has *given up greed for the perception element*, the support is cut off, and there is no foundation for consciousness. If a mendicant has *given up greed for the choices element*, the support is cut off, and there is no foundation for consciousness. If a mendicant has *given up greed for the consciousness element*, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’" --------- In this teaching, the Buddha is sharing that the consciousness aggregate can only be known through knowing of the four aggregates and not independently. Involvement (in other words, attachment or grasping) of experiences in any of these four aggregates become support for the establishment and growth of consciousness. One must reflect on the aggregates of form, feeling, perception and choices (also sometimes referred to as volitions or formations, the Pali word being Saṅkhāra). **Related Teachings:** * [Teachings on Living Beings and the Five Aggregates](https://lemmy.world/post/11907723) \- A series of teachings on understanding living beings and the five aggregates. Understanding the five aggregates and grasping at the five aggregates is essential to understanding the Buddha's core teachings. * [The characteristic of Not-self (SN 22.59) ↗️](https://lemmy.world/post/12055415) \- The Buddha shares the way to reflect on not-self. This is not a belief, but rather a reflection to be cultivated by observing where one is seeing attachment arise, where one is seeing a self, where one is seeing themselves as part of something. This should be done whenever the discontent feelings are observed for. * [Properly Appraising Objects of Attachment (MN 13)](https://lemmy.world/post/12068629) \- A teaching drawing out the gratification of sensual pleasures and its drawbacks. It further shares on reflecting on the aggregates of form and feeling.
A series of teachings that the Buddha shared on living beings and the five aggregates. The five aggregates of form, feeling, perception, volitions (choices) and consciousness, when fully understood, lead to freedom from strong feelings, to wisdom, to liberation. >At Sāvatthī. > >“Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen … > >And what are the five aggregates? > >Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. > >Any kind of feeling at all … > >Any kind of perception at all … > >Any kind of choices at all … > >Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. > >These are called the five aggregates. > >And what are the five grasping aggregates? > >Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping. > >Any kind of feeling at all … > >Any kind of perception at all … > >Any kind of choices at all … > >Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping. > >These are called the five grasping aggregates.” (From SN 22.48) Elsewhere, the Buddha shares how this grasping takes place. It starts in excitement, delight, and craving. >*‘Venerable Sir, it is said, ‘a being, a being’. In what way, Venerable Sir, is one called a being?’* > >One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving for form; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for feelings; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for perceptions; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for volitional formations (choices/decisions); therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, craving for consciousness: therefore one is called ‘a being’. (From SA 122) In these teachings, the Buddha is sharing an understanding of the five aggregates as: * **Form**: This refers to the physical aspect of existence, including the body and physical sensations. * **Feeling**: This encompasses all forms of feeling, whether pleasant, unpleasant, or neutral. * **Perceptions**: This is the mental process of recognizing and labeling experiences. * **Choices (volitions)**: These are the various mental habits, thoughts, ideas, and predispositions that influence our actions and reactions. * **Consciousness**: This is the subjective awareness of or the knowing of an object. Elsewhere, the Buddha describes consciousness aggregate by the six-classes of consciousness. they are: * eye-consciousness: consciousness arising on the meeting of the eye and a form * ear-consciousness: consciousness arising on the meeting of the ear and a sound * nose-consciousness: consciousness arising on the meeting of the nose and odor * tongue-consciousness: .... * body-consciousness: .... * mind-consciousness: consciousness arising on the meeting of the mind and an idea A living being would have all these five aggregates and some amount of grasping present at one or more of the aggregates. Something that doesn't have all the five aggregates isn't considered a living being. Two good examples here to understand this further: 1. **Plants and trees**: Plants and trees have visible form, they respond to stimuli. They do not make individual choices or decisions, and don't have a free will. So although the **touch me not** plant responds to a touch and their environment, this is based on a set process. 2. **Artificial intelligence**: Although AI systems have form (software or hardware based), perceptions (they think, i.e. compute), and take different sensory inputs, they certainly don't have a **free will**, ability to act on their own. Now, there is a class of AI software called agents that are programmed to also have a "free-will" in the sense of being able to construct new objectives. Although this doesn't meet the threshold of independently being able to act, one could argue that a future version of such agents may sufficiently demonstrate this. However, it doesn't have the consciousness aggregate and so far, we don't know how consciousness comes to be. So, AI or AGI or ASI will not be a living being. This is described as the "hard problem of consciousness" in philosophy. Perhaps, more on this in a different post. Only a living being is bound by **kamma** and experiences **rebirth** as a result of their grasping of the aggregates. >"Beings are owners of their actions, heirs of their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior." It is also only a living being that can eliminate discontentment by fully understanding the five aggregates as they are, and by eliminating the grasping at the five aggregates. The Buddha also elsewhere describes the five aggregates through a clubbing of them into mentality-materiality (nama-rupa): the form and the mentality (the remaining aggregates). And he precisely describes the challenges that an uninstructed worldling might face in understanding "mind", "mentality" and "consciousness" as not-self: >“Bhikkhus, the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. For what reason? Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. > >“But, bhikkhus, as to that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ —the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: ‘This is mine, this I am, this is my self.’ Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. > >“It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. > >“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering. > >“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” (From SN 12.61) You can read further on this treatise of the four noble truths and [verifying in here and now on the truth of the cessation of discontentment](https://lemmy.world/post/10519722).
>Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men. \- DhammaPada Verse 78 **Related Teachings:** 1. [Cultivating faith to awaken to the truth ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/189qyul/cultivating_faith_to_awaken_to_the_truth_sn_5555/) \- Association with good people is the first of the four factors that leads one to awaken to the truth of enlightenment, also known as stream entry in the Buddha's teachings. 2. [A teaching on the moral law of attraction ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18dd2gz/a_teaching_on_the_moral_law_of_attraction/) \- As one changes their associations, they also change their tendencies. Vice-versa, as one changes their tendencies, their associations will change. 3. [Who not to associate with](https://lemmy.world/post/10866169) \- The Buddha shares a teaching on who not to associate with, who to regard with equanimity, and who to associate with.
piped.video
Discussion on "The Gateless Gate" (Mumonkan) Koan 19 (two short audio dropouts in the middle) **KOAN:** Zhaozhou asked Nanquan, “What is the Way (the Dao)?” Nanquan said, “Ordinary mind is the Way.” Zhaozhou asked, “Should I turn myself toward it or not?” Nanquan said, “If you try to turn yourself toward it, you turn away from it.” Zhaozhou asked, “How can I know the Way if I don’t turn toward it?” Nanquan said, “The Way is not about knowing or not knowing. Knowing is delusion; not knowing is blank. If you actually reach the Way, you’ll find it as vast and boundless as space. How can you talk about this in terms of right and wrong?” With these words, Zhaozhou had a sudden realization. **Wumen’s Verse** Spring comes with its flowers, autumn with the moon, summer with breezes, winter with snow. When useless things don’t hang in your mind, that is your best season. *—Gateless Gate Case 19, with Verse*
>Under the New Moon's quiet essence, let hearts be filled with gentleness, guiding all beings towards peace, fostering paths to happiness and unity, may we renew our intentions for love and understanding anew **Related Teachings**: 1. [Wouldn't eat without having shared](https://lemmy.world/post/11433038) 2. [The gift of food](https://lemmy.world/post/11674646) 3. [Kamma and its fruits](https://lemmy.world/post/11576172)
**Paṁsudhovakasutta—Bhikkhu Sujato** >Meditation is like purifying gold. A meditator should progressively eliminate more refined corruptions. “Gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only gold dust is left. A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. In the same way, a mendicant who is committed to the higher mind has **coarse corruptions**: *bad bodily, verbal, and mental conduct*. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. When they’ve been given up and eliminated, there are **middling corruptions**: *sensual, malicious, or cruel thoughts*. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. When they’ve been given up and eliminated, there are **fine corruptions**: *thoughts of family, country, and being looked up to*. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. When they’ve been given up and eliminated, only **thoughts about the teaching are left**. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. But there comes a time when that **mind is stilled internally**; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case. If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case. If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case. If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing it, in each and every case. If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ They are capable of realizing it, in each and every case. If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.” ------- The Buddha is sharing on the method of cultivating the mind with an analogy of refining gold by describing progressively steps. * Abandoning of bad conduct by way of body, speech and mind to adopt ethical conduct and follow precepts (coarse corruptions) * Abandoning of sensual, malicious and cruel thoughts (middling corruptions) * Abandoning thoughts of family, country, and being looked up to (fine corruptions) He also shares on the insights a mind freed from these can attain to, the highest of these being the three true knowledges that he gained on the night of his enlightenment. Each insight progressively shared towards the end is a higher fruit than the one before. Not every enlightened being will opt for cultivating all of these insights, they are shared by the Buddha so if one comes across such insights in other traditions or in their own meditations, they can maintain steadiness of the mind by knowing the importance of each and not get caught up. All enlightened beings will have realised the last insight, the undefiled freedom of heart and freedom by wisdom, an ending of suffering and future rebirths. **Related Teachings:** * [Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)](https://lemmy.world/post/11370866) \- The Buddha shares 30 mental qualities to uproot and their anti-dotes to cultivate in ten pairs of threes. This teaching can be used to see the next layer of qualities one can uproot and its antidote qualities to be cultivated. * [The Realization of the Three True Knowledges ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18njai0/the_realization_of_the_three_true_knowledges_mn_36/) \- The Buddha shares on the three knowledges he gained on the night of his enlightenment. They refer to the last three parts of this teaching: 1.) seeing one's past lives, 2.) seeing beings arise and pass away in accordance with their kamma, 3.) realising the freedom from the defilements through wisdom from greed, hate, delusion that lead to rebirth. * [Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)](https://lemmy.world/post/11397860) \- A teaching on the three poisons of the mind that lead to rebirth, and intoxication which prevents understanding the causes of greed, hate, and delusion * [Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61)](https://lemmy.world/post/11516060) \- Tracing the dependent causes of what leads to ignorance and what leads to wisdom.
Buddhism
!buddhism@lemmy.worldA community for Buddhism.
Other subs
- c/buddhism
- c/zen
- c/alcoholicbuddhists
- c/buddhistaddicts
- c/zen
- c/theravada
- c/pureland
- c/tibetanbuddhism
- c/buddhiststudies
- c/vajrayana>