Month: August 2024

Goodwill

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Goodwill

Once, the Blessed One was staying in the Koliyan town of Haliddavasana. Early one morning, a group of monks set out for alms but found it too early to gather food in the town. They decided to visit the park of the wanderers from other sects.

When they arrived at the park, the monks exchanged greetings with the wanderers and sat down. The wanderers then asked the monks, “Your teacher, Gotama the contemplative, teaches his disciples to abandon the five hindrances and pervade the entire cosmos with goodwill, compassion, empathetic joy, and equanimity. We teach our disciples the same practices. So, what is the difference between Gotama’s teachings and ours?”

The monks, unsure of how to answer, politely excused themselves and later returned to the Blessed One. After recounting their conversation with the wanderers, they asked him to explain the meaning behind the teachings.

The Blessed One said, “When wanderers speak like this, you should ask them how awareness-release through goodwill, compassion, empathetic joy, or equanimity is developed, and what its destination, excellence, fruit, and consummation are. They won’t be able to answer because it is beyond their understanding.”

The Blessed One then explained the deeper meaning: awareness-release through goodwill, compassion, empathetic joy, and equanimity involves cultivating mindfulness and mental qualities such as seclusion, dispassion, and letting go. As a monk progresses in practice, their mind becomes purified, allowing them to remain mindful and equanimous even in the presence of what is loathsome or unloathsome.

As they continue to develop these qualities, they can reach profound states of awareness, such as the sphere of infinite space or consciousness, eventually culminating in the highest state of liberation. The Blessed One emphasized that the excellence of these states lies in their depth and in the possibility of attaining full release.

Thus, the difference between the Blessed One’s teachings and those of the wanderers is not just in the surface-level practices but in the path to ultimate liberation that they offer.

Link: https://wisdomtea.org/2024/08/29/goodwill/

Giving

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Giving

I once heard that the Blessed One was staying near Campā, by the serene shore of Gaggarā Lake. At that time, a large number of lay followers from Campā approached Venerable Sāriputta. Upon arriving, they respectfully bowed to him and sat down to one side. They then said to him, “Venerable sir, it has been quite some time since we have had the opportunity to hear a Dhamma talk in the presence of the Blessed One. It would be a great blessing if we could once again listen to the Dhamma directly from him.”

Sāriputta responded, “In that case, my friends, return on the next Uposatha day. Perhaps then you will have the chance to hear a Dhamma talk in the presence of the Blessed One.”

“Very well, venerable sir,” the lay followers replied. Rising from their seats, they bowed to him once more, circled him with respect—keeping him to their right—and departed.

On the next Uposatha day, the lay followers of Campā returned to Venerable Sāriputta. After paying their respects, they stood to one side. Then, together with them, Sāriputta went to the Blessed One. Upon arrival, they bowed to him and sat down. As they were seated, Sāriputta addressed the Blessed One:

“Lord, is it possible that one person may give a gift of a certain kind, and it yields little fruit, while another gives the same kind of gift and yet it yields great fruit and benefit?”

The Blessed One replied, “Yes, Sāriputta, it is possible that a person may give a gift of a certain kind, and it does not bear great fruit, while another person gives the same kind of gift and it bears great fruit and benefit.”

“But Lord, what is the cause and reason for this difference? Why does one person’s gift bring small results while another’s yields much greater rewards, even when the gifts are of the same kind?”

The Blessed One explained, “Sāriputta, there are cases where a person gives a gift with a mind seeking personal profit, attached to the reward, hoping to enjoy it in the afterlife. Such a person may offer food, drink, clothing, vehicles, garlands, perfumes, ointments, bedding, shelter, or lamps to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give a gift with such intentions?”

“Yes, Lord,” Sāriputta replied.

The Blessed One continued, “When such a person gives with a mind seeking personal gain, they may be reborn in the realm of the Four Great Kings. But after the results of that action are exhausted, they return to this world.

“However, there is another person who gives a gift not for personal profit, nor with a mind attached to the reward, but with the thought, ‘Giving is good.’ This person offers the same kinds of gifts to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give in this way?”

“Yes, Lord,” Sāriputta affirmed.

“Such a person, on the break-up of the body after death, is reborn among the Devas of the Thirty-three. But once the result of that action has been exhausted, they, too, return to this world.

“Or a person may give with the thought, ‘This has been the custom of my family, handed down from my ancestors. I must uphold this tradition.’ When they pass away, they are reborn among the Devas of the Hours. Again, after the results of that action are exhausted, they return to this world.

“Alternatively, a person may give with the thought, ‘I am well-off, while others are not. It is only right that I share with those who have less.’ They are reborn among the Contented Devas, but eventually, they return to this world as well.

“Another person might give with the thought, ‘Just as the great sages of the past, such as Aṭṭhaka, Vāmaka, and others performed great sacrifices, so too will I distribute my gifts in this way.’ Upon death, they are reborn among the Devas who Delight in Creation, yet eventually return to this world.

“Or one may give a gift with the thought, ‘Giving brings serenity and joy to my mind.’ Such a person is reborn among the Devas Wielding Power over the Creations of Others. Still, after their merit is exhausted, they return.

“Finally, there is the person who gives not for future rewards, not out of custom, and not out of wealth or tradition, but with the thought, ‘This act of giving is an adornment and support for the mind.’ What do you think, Sāriputta? Could a person give in this way?”

“Yes, Lord,” Sāriputta answered.

The Blessed One said, “This person, upon the break-up of the body, is reborn among Brahmā’s Retinue. Having exhausted the results of their action, they do not return to this world but attain the state of non-return.

“This, Sāriputta, is the reason why one person’s gift may not bear great fruit, while another’s gift of the same kind may yield great fruit and benefit.”

Link: https://wisdomtea.org/2024/08/22/giving/

A Counterfeit of the True Dharma

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A Counterfeit of the True Dharma

On one occasion, the Blessed One was staying near Sāvatthī in Jeta’s Grove, at Anāthapiṇḍika’s monastery. The grove was tranquil, with the soft rustling of leaves in the gentle breeze and the distant calls of birds echoing through the forest. The serenity of the place was a perfect reflection of the peace that the Blessed One imparted to those who came to seek his wisdom.

One day, as the sun began its slow descent, casting long shadows across the ground, Ven. Mahā Kassapa, one of the foremost disciples known for his austere practices and deep insight, approached the Blessed One. Upon arrival, he bowed deeply, his forehead touching the cool earth in reverence, before sitting to one side, his posture straight, his demeanor composed. The air was thick with a sense of something significant about to be discussed.

As he was sitting there, Kassapa spoke, his voice calm yet tinged with the weight of his thoughts. “What is the cause, Lord, what is the reason, that before, when there were fewer training rules, more monks were established in final gnosis, whereas now, with more training rules, fewer monks are established in final gnosis?”

The Blessed One, who had been gazing out at the peaceful surroundings, turned his attention to Kassapa. His eyes, full of compassion and understanding, seemed to look beyond the present moment, seeing into the very heart of the matter. He nodded slightly, acknowledging the gravity of the question.

“That’s the way it is, Kassapa,” the Blessed One began, his voice resonant yet gentle, like the calm before a storm. “When beings are degenerating and the true Dharma is disappearing, there are more training rules, and yet fewer monks established in final gnosis.”

He paused, allowing the truth of his words to settle in the air between them. The silence was profound, filled with the unspoken understanding of the cycle of rise and decline that touches all things in the world.

“There is no disappearance of the true Dharma,” the Blessed One continued, “as long as a counterfeit of the true Dharma has not arisen in the world. But there is the disappearance of the true Dharma when a counterfeit of the true Dharma has arisen. Just as there is no disappearance of gold as long as a counterfeit of gold has not arisen in the world, but there is the disappearance of gold when a counterfeit of gold has arisen, in the same way, there is no disappearance of the true Dharma as long as a counterfeit of the true Dharma has not arisen in the world, but there is the disappearance of the true Dharma when a counterfeit of the true Dharma has arisen.”

The Blessed One’s words were like ripples on a still pond, each one expanding outward, touching upon deeper truths. Kassapa listened intently, his mind absorbing the wisdom, understanding the implications of what was being said.

“It is not the earth property that makes the true Dharma disappear,” the Blessed One continued, his voice steady, yet firm. “It is not the water property, the fire property, or the wind property that makes the true Dharma disappear. It is worthless people who arise right here, within the Saṅgha, who make the true Dharma disappear. The true Dharma doesn’t disappear the way a ship sinks all at once.”

Kassapa’s brow furrowed slightly as he considered the Blessed One’s words. He had seen the changes within the Saṅgha himself—the increasing number of rules, the growing complexity of monastic life. He had witnessed monks who once strived diligently, now becoming lax in their practices, more concerned with the outward forms than the inner essence of the Dharma. The Blessed One’s explanation resonated deeply within him.

“These five downward-leading qualities tend to the confusion and disappearance of the true Dharma,” the Blessed One said, his voice now carrying a note of caution. “Which five? There is the case where the monks, nuns, male lay followers, and female lay followers live without respect, without deference, for the Teacher. They live without respect, without deference, for the Dharma, for the Saṅgha, for the training, and for concentration. These are the five downward-leading qualities that tend to the confusion and disappearance of the true Dharma.”

The Blessed One paused again, his eyes meeting Kassapa’s. The gravity of the situation was clear, but there was also a glimmer of hope in the Blessed One’s gaze, a reminder that the true Dharma was still present, though threatened.

“But,” the Blessed One continued, his voice now imbued with a quiet strength, “these five qualities tend to the stability, non-confusion, and non-disappearance of the true Dharma. Which five? There is the case where the monks, nuns, male lay followers, and female lay followers live with respect, with deference, for the Teacher. They live with respect, with deference, for the Dharma, for the Saṅgha, for the training, and for concentration. These are the five qualities that tend to the stability, non-confusion, and non-disappearance of the true Dharma.”

As the Blessed One spoke these words, Kassapa felt a renewed sense of resolve. The path was clear, though not without challenges. It was up to each individual within the Saṅgha, and indeed, within the broader community of followers, to uphold these qualities, to protect and preserve the true Dharma for future generations.

The sun had dipped below the horizon by the time the Blessed One finished speaking, the twilight deepening into night. The two monks sat in silence for a while, the weight of the conversation lingering in the cool evening air. Finally, Kassapa bowed once more to the Blessed One, his heart filled with gratitude and determination, before taking his leave.

As he walked back through the quiet grove, the teachings of the Blessed One echoed in his mind. He knew that the preservation of the true Dharma depended not on the number of rules or the external forms, but on the inner qualities of respect, reverence, and dedication to the path. With these thoughts, Kassapa resolved to redouble his efforts in his own practice, to be a beacon of stability in a world where the true Dharma was at risk of fading away.

And so, the night enveloped the grove, the stars beginning to twinkle in the vast sky above, as the Blessed One continued his meditations, ever watchful, ever compassionate, guiding those who sought the light of the Dharma in a world often clouded by illusion.

Link: https://wisdomtea.org/2024/08/15/a-counterfeit-of-the-true-dharma/

The Great Mass of Stress

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The Great Mass of Stress

Once, the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Early one morning, several monks adjusted their robes, took their bowls and outer robes, and went into Sāvatthī for alms. Finding it too early, they decided to visit the park of the wanderers of other persuasions. Upon arrival, they exchanged greetings and sat down. The wanderers then said, “Gotama the contemplative describes the comprehension of sensuality, forms, and feelings. We do too. What’s the difference between his teaching and ours?”

The monks, not engaging with the wanderers’ words, returned to the Blessed One after their alms round. They told him what had happened, and the Blessed One instructed them, “When asked about the difference, you should ask them, ‘What is the allure, the drawback, and the escape regarding sensuality, forms, and feelings?’ They will not be able to answer and will find themselves in difficulty because it lies outside their understanding.”

Sensuality:

  • Allure: The five strands of sensuality, which include agreeable forms, sounds, smells, tastes, and tactile sensations, are linked to sensual desire. The pleasure and happiness derived from these sensory experiences constitute the allure of sensuality.
  • Drawback: The pursuit of sensual pleasures leads to suffering, including exposure to heat, cold, insects, and other hardships. Failure to obtain these pleasures results in sorrow, while obtaining them leads to anxiety over their protection and eventual loss. Furthermore, sensuality causes conflicts and violence among people, leading to physical and emotional pain, and even death.
  • Escape: The escape from sensuality lies in subduing and abandoning the desire and passion for these sensory pleasures.

Forms:

  • Allure: The beauty and charm of physical forms, such as a youthful and attractive person, constitute the allure of forms. The pleasure and happiness derived from these perceptions are their allure.
  • Drawback: Physical beauty is fleeting. It deteriorates with age, illness, and death. The sight of an aged, sick, or dead body reveals the impermanence and suffering associated with attachment to physical forms.
  • Escape: The escape from forms is achieved by subduing and abandoning desire and passion for physical appearances.

Feelings:

  • Allure: The pleasure experienced in meditative absorption, or jhāna, where the mind is free from affliction, represents the highest allure of feelings. In these states, a person experiences unafflicted, blissful feelings.
  • Drawback: Feelings are impermanent and subject to change, leading to stress and suffering when they inevitably alter.
  • Escape: The escape from feelings involves overcoming desire and attachment to both pleasant and unpleasant feelings.

The Blessed One explained that only those who truly understand the allure, the drawback, and the escape related to sensuality, forms, and feelings can comprehend these concepts deeply and teach them effectively. Those who lack this understanding cannot truly grasp or convey the nature of these experiences.

Gratified by the Blessed One’s words, the monks delighted in his teaching.

Link: https://wisdomtea.org/2024/08/06/the-great-mass-of-stress/