Month: July 2024

Gratitude

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Gratitude

“Monks, I will teach you about the nature of a person without integrity and a person with integrity. Listen carefully and pay close attention.”

“Yes, Lord,” the monks replied in unison.

The Blessed One began, “What defines a person without integrity? Such a person is ungrateful and unthankful. This ingratitude and lack of thankfulness are characteristics of rude individuals and belong entirely to those without integrity. These individuals fail to recognize and appreciate the good done to them by others. They are driven by selfish desires and a sense of entitlement, neglecting the virtue of gratitude, which is the foundation of a harmonious and compassionate society.

“In contrast, a person with integrity is grateful and thankful. This gratitude and thankfulness are traits of civilized individuals and belong entirely to those with integrity. They recognize the value of the kindness and support they receive from others and make it a point to express their appreciation. Such individuals foster positive relationships and contribute to a community where mutual respect and support flourish.

“Monks, there are two people who are difficult to repay. Who are they? Your mother and father. Even if you were to carry your mother on one shoulder and your father on the other for 100 years, attending to their needs by anointing, massaging, bathing, and rubbing their limbs, even if they were to defecate and urinate right there on your shoulders, you still would not have repaid them. If you were to establish them in absolute sovereignty over this great earth, filled with the seven treasures, you still would not have repaid them.

“Why is that? Because parents do much for their children. They care for them, nourish them, and introduce them to this world. From the moment of birth, parents make countless sacrifices, enduring sleepless nights and countless worries to ensure their child’s well-being. They provide food, shelter, education, and unconditional love, guiding their children through the complexities of life. These acts of love and devotion create a debt that is immeasurable.

“However, monks, the greatest way to repay one’s parents is not through material means or physical care alone. True repayment comes from leading them towards the path of virtue and wisdom. If someone inspires his unbelieving mother and father to have faith, guides his unvirtuous parents towards virtue, encourages his stingy parents to be generous, and leads his foolish parents to wisdom, then, to that extent, he has repaid his mother and father.

“Consider the transformative power of such actions. When you rouse your unbelieving parents to embrace faith, you open their hearts to a greater understanding of life’s purpose. By encouraging them to practice virtue, you help them cultivate qualities that bring inner peace and happiness. Inspiring them to be generous allows them to experience the joy of giving, and guiding them towards wisdom leads them to a deeper comprehension of the world and their place in it.

“Monks, remember that integrity and gratitude are the cornerstones of a meaningful life. By embodying these virtues and helping others, especially your parents, to do the same, you contribute to a legacy of compassion and understanding that extends beyond your lifetime. This is the true measure of repayment and the highest expression of filial piety.”

The monks, deeply moved by the Blessed One’s words, reflected on the profound teachings and resolved to cultivate integrity and gratitude in their own lives, vowing to honor and repay their parents in the most meaningful way.

Link: https://wisdomtea.org/2024/07/27/gratitude/

Māra’s Power

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Māra’s Power

Once upon a time, in a serene and peaceful monastery nestled deep within a forest, there lived a group of dedicated monks. These monks had committed their lives to spiritual practice, seeking to attain enlightenment by freeing themselves from worldly desires and attachments.

One day, the wise abbot gathered the monks and spoke to them about the subtle dangers of attachment. “Dear monks,” he began, “there are forms that are cognizable via the eye. These forms are often agreeable, pleasing, charming, endearing, and enticing. They are intricately linked to sensual desire. If a monk relishes these forms, welcomes them, and remains fastened to them, he is said to be fettered to forms cognizable by the eye. This monk, although physically here, has spiritually gone over to Māra’s camp and has come under Māra’s power. The Evil One can manipulate and control him as he pleases.”

As the abbot’s words hung in the air, the monks reflected on the implications. Māra, the personification of temptation and distraction, was a constant threat to their spiritual progress. The abbot continued, “Similarly, there are sounds cognizable via the ear—sounds that can be delightful and enticing. If a monk becomes attached to these sounds, he too is fettered and vulnerable to Māra’s influence.”

The monks nodded in understanding as the abbot’s teachings unfolded further. “There are also aromas cognizable via the nose, flavors cognizable via the tongue, and tactile sensations cognizable via the body. All these sensory experiences, if indulged in excessively and without mindfulness, can lead to bondage. A monk who relishes and clings to these sensations is no different from one who has willingly walked into Māra’s camp.”

The forest around the monastery was filled with the fragrance of blooming flowers, the songs of birds, and the gentle rustling of leaves. These natural beauties, though seemingly innocent, could become distractions if not approached with the right mindset. The abbot’s voice was calm but firm as he addressed the final and perhaps most insidious form of attachment. “There are ideas cognizable via the intellect. These ideas can be agreeable, pleasing, charming, endearing, and enticing, linked intricately to sensual desire. If a monk relishes these ideas, welcomes them, and remains fastened to them, he is said to be fettered to ideas cognizable by the intellect. This monk, too, has gone over to Māra’s camp and has come under Māra’s power. The Evil One can do with him as he will.”

The monks were now deep in contemplation, understanding the gravity of the abbot’s teachings. To be free from Māra’s influence, they had to practice detachment not only from physical sensations but also from the mental constructs that could entangle their minds.

The abbot then offered a beacon of hope. “However, dear monks, there is a path to freedom. There are forms cognizable via the eye—agreeable, pleasing, charming, endearing, and enticing, linked to sensual desire. If a monk does not relish these forms, does not welcome them, and does not remain fastened to them, he is said to be freed from forms cognizable by the eye. This monk has not gone over to Māra’s camp; he has not come under Māra’s power. The Evil One cannot do with him as he will.”

A sense of relief and determination spread among the monks as they realized that liberation was within their reach. The abbot continued, “The same applies to sounds cognizable via the ear, aromas via the nose, flavors via the tongue, and tactile sensations via the body. If a monk does not relish, welcome, or remain fastened to these sensory experiences, he is freed from their fetters and stands beyond Māra’s grasp.”

The monks felt a renewed sense of purpose. The forest, once a place of potential distractions, now seemed to them a place where they could practice mindfulness and detachment. They saw the beauty around them not as temptations but as opportunities to deepen their practice.

The abbot’s teachings reached their conclusion with the final form of detachment. “And finally, dear monks, there are ideas cognizable via the intellect—agreeable, pleasing, charming, endearing, and enticing, linked to sensual desire. If a monk does not relish these ideas, does not welcome them, and does not remain fastened to them, he is said to be freed from ideas cognizable by the intellect. This monk has not gone over to Māra’s camp; he has not come under Māra’s power. The Evil One cannot do with him as he will.”

With these words, the abbot’s teachings were complete. The monks bowed deeply, expressing their gratitude. They knew that the path to enlightenment required constant vigilance and mindful detachment from all forms of sensory and mental attachments. Strengthened by the abbot’s wisdom, they returned to their practice with renewed dedication, striving to free themselves from the bonds of Māra and achieve true liberation.

And so, the monks continued their journey, walking the path of mindfulness and detachment, ever closer to the ultimate goal of enlightenment.

Link: https://wisdomtea.org/2024/07/25/maras-power/

Dirt-washer

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Dirt-washer

Once upon a time, gold contained impurities: dirty sand, gravel, and grit. The dirt-washer or his apprentice placed the gold in a vat and washed it repeatedly until all the impurities were removed.

With the gross impurities gone, moderate impurities remained: coarse sand and fine grit. The dirt-washer continued washing until these were also eliminated.

Next, fine impurities lingered: fine sand and black dust. The dirt-washer washed the gold again and again until these, too, were gone.

Finally, only gold dust remained. The goldsmith or his apprentice placed it in a crucible and blew on it continuously to remove the dross. Once thoroughly refined, the gold became pliant, malleable, and luminous, ready to be shaped into any ornament the goldsmith desired.

Similarly, a monk striving for a heightened mind begins by removing gross impurities: misconduct in body, speech, and mind. With awareness and effort, the monk abandons these.

With these gone, moderate impurities remain: thoughts of sensuality, ill will, and harmfulness. The monk works to eliminate these as well.

When these are gone, fine impurities persist: thoughts of caste, home district, and concerns about being despised. The monk continues to dispel these.

Finally, only thoughts of the Dharma remain. Initially, his concentration is not yet peaceful or refined. But over time, his mind settles and becomes unified and concentrated, attaining calm and unification.

With his mind purified, the monk can attain higher knowledge and extraordinary abilities whenever there is an opportunity.

He can wield supranormal powers: appearing and vanishing at will, passing through walls, diving into the earth, walking on water, flying, touching the sun and moon, and influencing great distances. He can hear divine and human sounds, discern the minds of others, recall past lives, see beings’ fates based on karma, and enter a state of effluent-free awareness and discernment.

Whenever there is an opening, he can witness these abilities directly.

Link: https://wisdomtea.org/2024/07/19/dirt-washer/

Listening to the Dharma

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Listening to the Dharma

There are these five rewards in listening to the Dharma. Which five?

Firstly, one hears what one has not heard before. By listening to the teachings, individuals are exposed to new insights and wisdom that they had not previously encountered, enriching their understanding and broadening their perspective.

Secondly, one clarifies what one has heard before. The act of listening allows individuals to deepen their comprehension and gain clarity on teachings they may have heard previously but did not fully understand. This repetition and elaboration help solidify their grasp of the concepts.

Thirdly, one gets rid of doubt. The Dharma provides answers and explanations that resolve uncertainties and questions in the listener’s mind. Through the teachings, one finds reassurance and a clearer path forward, dispelling confusion and hesitation.

Fourthly, one’s views are made straight. Listening to the Dharma helps align one’s thoughts and beliefs with the truth. It corrects misconceptions and guides the listener toward right understanding, ensuring that their views are in harmony with the teachings.

Lastly, one’s mind grows serene. The wisdom imparted through the Dharma brings peace and tranquility to the mind. As one absorbs and reflects on the teachings, the agitation and restlessness of the mind diminish, leading to a state of calm and serenity.

These are the five rewards in listening to the Dharma. Each reward contributes to the listener’s spiritual growth and well-being, making the practice of attentive listening profoundly beneficial.

Link: https://wisdomtea.org/2024/07/11/listening-to-the-dharma/

An Analysis of the Truths

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An Analysis of the Truths

I heard that the Blessed One was staying near Bārānasī in the Deer Park at Isipatana. Addressing the monks, he said, “Monks, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata—worthy and rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any contemplative, brahman, deva, Māra, Brahmā, or anyone else in the cosmos. This Wheel of Dhamma includes the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths: the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path leading to the cessation of stress.

“Monks, associate with Sāriputta and Moggallāna, who are wise and sympathetic towards their fellow monks in the holy life. Sāriputta is like a mother giving birth, training others to the fruit of stream-entry, while Moggallāna is like a nurse raising the child, leading others to the highest goal.”

After the Blessed One left, Ven. Sāriputta addressed the monks, “Friends, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata set in motion the unexcelled Wheel of Dhamma that cannot be stopped by anyone in the cosmos. This Wheel of Dhamma includes the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths: the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path leading to the cessation of stress.

“Now, friends, what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, and despair are stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

“What is birth? It is the birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, and acquisition of sense spheres of beings. What is aging? It is the aging, decrepitude, breaking down, graying, wrinkling, decline of life-force, and weakening of faculties of beings. What is death? It is the deceasing, passing away, breaking up, disappearance, dying, completion of time, break-up of aggregates, casting off of the body, and interruption of the life faculty of beings. What is sorrow? It is the sorrow, sorrowing, sadness, inward sorrow, and inward sadness of anyone suffering from misfortune, touched by a painful thing. What is lamentation? It is the crying, grieving, lamenting, weeping, wailing, and lamentation of anyone suffering from misfortune, touched by a painful thing. What is pain? It is the bodily pain, bodily discomfort, pain, or discomfort born of bodily contact. What is distress? It is the mental pain, mental discomfort, pain, or discomfort born of mental contact. What is despair? It is the despair, despondency, and desperation of anyone suffering from misfortune, touched by a painful thing. What is the stress of not getting what is wanted? It is the wish for freedom from birth, aging, illness, death, sorrow, lamentation, pain, distress, and despair, which cannot be achieved by wishing. The five clinging-aggregates are the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, and the consciousness clinging-aggregate. These are called the five clinging-aggregates that are stressful.

“This, friends, is called the noble truth of stress.

“What, friends, is the noble truth of the origination of stress? It is the craving that leads to further becoming—accompanied by passion and delight, relishing now here and now there. This includes craving for sensuality, craving for becoming, and craving for non-becoming.

“This is called the noble truth of the origination of stress.

“What, friends, is the noble truth of the cessation of stress? It is the remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.

“This is called the noble truth of the cessation of stress.

“What, friends, is the noble truth of the path leading to the cessation of stress? It is the noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“What is right view? It is the knowledge of stress, the knowledge of the origination of stress, the knowledge of the cessation of stress, and the knowledge of the way of practice leading to the cessation of stress. This is called right view.

“What is right resolve? It is the resolve for renunciation, freedom from ill will, and harmlessness. This is called right resolve.

“What is right speech? It is abstaining from lying, divisive speech, abusive speech, and idle chatter. This is called right speech.

“What is right action? It is abstaining from taking life, stealing, and sexual misconduct. This is called right action.

“What is right livelihood? It is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This is called right livelihood.

“What is right effort? It is the case where a monk generates desire, endeavors, arouses persistence, upholds, and exerts his intent for the non-arising of evil, unskillful qualities that have not yet arisen, for the abandoning of evil, unskillful qualities that have arisen, for the arising of skillful qualities that have not yet arisen, and for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen. This is called right effort.

“What is right mindfulness? It is the case where a monk remains focused on the body in and of itself—ardent, alert, and mindful—putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves—ardent, alert, and mindful—putting aside greed and distress with reference to the world. This is called right mindfulness.

“What is right concentration? It is the case where a monk, quite secluded from sensuality and unskillful qualities, enters and remains in the first jhāna: rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhāna: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ With the abandoning of pleasure and pain—as with the earlier disappearance of elation and distress—he enters and remains in the fourth jhāna: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.

“This is called the noble truth of the path leading to the cessation of stress.

“Friends, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata—worthy and rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by anyone in the cosmos, declaring these four noble truths.”

Link: https://wisdomtea.org/2024/07/04/an-analysis-of-the-truths/