Month: October 2024

The World

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The World

One day, as dawn’s first light touched the ancient trees surrounding the Blessed One’s dwelling, a certain monk approached. Having journeyed far, he carried with him a question that had lingered in his mind like a whisper in the stillness. When he reached the Blessed One, he bowed deeply, then settled himself reverently to one side.

The Blessed One looked upon him with calm eyes, and in the silence between them, a gentle warmth grew.

Then the monk spoke, “Revered One, often I hear the word ‘world’ [loka] spoken, and I wonder: what truly is meant by ‘the world’? In what way does this word apply?”

The Blessed One paused, his gaze settling into the distance, as if seeing through and beyond the visible world. After a moment, he turned to the monk with a small, compassionate smile and said, “It is called ‘the world,’ monk, because it is bound to disintegrate [lujjati]. Consider this deeply: everything you know in this world—each form and sensation—is bound to decay. Nothing here is permanent, and thus it is called ‘the world.’

“Tell me, what do you see before you?” the Blessed One asked.

The monk looked around, seeing the familiar: the morning sunlight filtering through leaves, the colors of life blooming quietly. “I see this world around us,” he replied.

The Blessed One nodded. “Yes, and within what you see lies the truth of this disintegration. Consider the eye itself, which perceives the forms around us. Even the eye, precious and wondrous, will fade. Forms, too, are destined to pass away. And the consciousness that arises in dependence on the eye, and even the contact of perception, each dissolves over time. Any feeling that arises from this contact—whether pleasurable, painful, or neither pleasure nor pain—will vanish like a mist at dawn.

“It is the same with the ear, monk,” the Blessed One continued. “The ear hears sounds, but the ear itself will not last. Sounds, too, will vanish. Each sound, whether delightful or disturbing, arises only to disappear, leaving only an echo of itself in memory.”

The monk listened intently, the simplicity of each word settling into his heart. The Blessed One went on, his voice a steady river of wisdom.

“In this same way, the nose perceives aromas, the tongue perceives tastes, and even the body perceives sensations, all destined to disintegrate. A sensation, when pleasant, seems like a gift; when painful, a burden. Yet, both arise from the same origin and flow into the same destiny—into dissolution.

“And finally, there is the intellect, that inner world of thoughts and ideas. The intellect, too, is impermanent, monk. The ideas that arise, the consciousness that perceives them, and the contact that allows their presence—all these, too, must disintegrate. And with them, any experience that arises from thought, whether joyful, sorrowful, or neutral, must fade.

“This is the truth of the world: everything that is, all that we perceive, is bound by the law of disintegration. And this, monk, is why we call it ‘the world.’”

The monk sat quietly, his mind stilled by the insight offered. In the Blessed One’s words, he saw that his question was not merely answered but had dissolved into understanding, like waves settling into a calm sea.

The Blessed One allowed the silence to deepen. Then he continued, “Monk, you may also hear the word ‘cosmos’ [loka], and in truth, this teaching holds for that, too. For the cosmos is nothing more than the world expanded outward, bound by the same law. No eye can perceive beyond impermanence, no form can escape it. Just as the cosmos was born, so too will it pass.

“And so, monk, just as the eye, ear, nose, tongue, body, and intellect all experience the universe in a single, shared transience, so too does the cosmos as a whole. For everything we know, on every scale, arises only to fall, to disappear as gently as it first appeared.”

The monk bowed his head in gratitude, feeling the depth of the Blessed One’s words resonate within him. In the quietness, he understood that the answer he sought was not only spoken but felt—a profound truth of the world and cosmos alike. And with this, he felt the peace of acceptance settle over him like the light of a new day.

Link: https://wisdomtea.org/2024/10/31/the-world/

The Roots of the Uposatha

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The Roots of the Uposatha

Once, in the city of Sāvatthī, near the Eastern Monastery, the palace of Migāra’s mother, the Blessed One was residing. It was the day of the uposatha, a day of spiritual observance and reflection. The sky was clear, with the sun shining brightly, casting its warm light over the bustling city. In the midst of the day’s activities, Visākhā, known as Migāra’s mother, a devout lay follower, made her way to the monastery, her heart filled with reverence and devotion.

Visākhā was no ordinary devotee. From a young age, she had shown an extraordinary inclination towards generosity and virtue. Born into a wealthy and influential family in the city of Bhaddiya, her upbringing was filled with opportunities for learning and developing virtues. Even as a child, Visākhā had a compassionate nature and was known for her charity, giving alms to the poor and supporting the monastic community. When she reached adulthood, she married into another prominent family and moved to Sāvatthī, where she continued her charitable activities, often hosting the Sangha and providing for their needs.

Despite her wealth and social status, Visākhā was always humble. Her devotion to the Dhamma was deep, and she took every opportunity to learn from the Blessed One. She was particularly keen on observing the uposatha, a practice she believed helped purify her mind and bring her closer to liberation.

On this particular day, she approached the Blessed One in the middle of the day, bowing low before him. After paying her respects, she sat to one side. The Blessed One, seeing Visākhā’s serene demeanor and knowing her dedication, asked, “Well now, Visākhā, why are you coming here in the middle of the day?”

Visākhā replied, “Today, I am observing the uposatha, Lord.”

The Buddha, with a calm and gentle tone, spoke to her, “Visākhā, there are these three kinds of uposatha. Which three? The uposatha of a cowherd, the uposatha of the Jains, and the uposatha of the noble ones.”

The Blessed One began explaining the differences between these three practices in detail, illustrating how each type represented a different approach to spiritual discipline. He spoke first of the uposatha of a cowherd, where the practice involved superficial observance with little understanding or transformation. It was merely a ritualistic practice, similar to how a cowherd would watch over his cattle without any deeper insight or purpose.

Then, he described the uposatha of the Jains, the Nigaṇṭhas. Although they advocated for non-violence and self-restraint, their practice was flawed, the Blessed One explained, because it was limited in scope and understanding. They would advise their followers to show kindness to some beings while neglecting others, thus failing to establish true universal compassion. Furthermore, the practice involved ascetic displays, such as discarding all clothing, while still maintaining attachments to worldly relationships and possessions. Such a practice was not conducive to ultimate liberation, for it did not address the root causes of suffering and defilement.

When the Buddha turned to the uposatha of the noble ones, he spoke with great clarity and emphasis. He described it as the proper cleansing of the defiled mind through systematic recollection and reflection on the qualities of the Buddha, the Dhamma, and the Sangha, as well as on one’s own virtues and the qualities of the heavenly beings (devas). The Blessed One illustrated how each recollection was like a different technique of cleansing—whether cleansing the head with cosmetic paste and clay, the body with scouring balls and bath powder, or gold with the use of a furnace and refining tools. Through these analogies, the Buddha conveyed how the mind, too, could be purified by recollecting the noble qualities that inspire calmness, joy, and detachment from unwholesome states.

As Visākhā listened, her heart was filled with joy and a deeper appreciation for the Dhamma. She reflected on her own practice of the uposatha and recognized that while she had diligently observed it for many years, there was still room for refinement in her understanding. She felt grateful for the Blessed One’s teachings and resolved to follow the uposatha of the noble ones more closely, focusing on the eight practices he described.

The Buddha continued, emphasizing the importance of not only reflecting on noble qualities but also emulating the lifestyle of the arahants, the enlightened ones. He explained that observing the eight precepts for a day and night—a practice known as the eight-factored uposatha—was like momentarily adopting the lifestyle of those who were fully liberated. It involved abstaining from killing, stealing, sexual misconduct, false speech, intoxicants, eating after midday, indulging in entertainment or adornments, and sleeping on luxurious beds. By emulating the arahants in this way, even if just for a short time, one cultivated virtues that led to peace and happiness.

As Visākhā contemplated these teachings, she thought back to her life as a householder. She had always strived to live in accordance with the Dhamma, but there were moments when the responsibilities of managing her household and caring for her family had tested her commitment. Yet, hearing the Blessed One’s words reaffirmed her conviction that the path to liberation was not limited to monks and nuns alone. Even a layperson, living amidst worldly duties, could purify their mind and progress towards awakening by observing the uposatha in the way the Buddha described.

The Blessed One then spoke of the rewards of this practice, which extended far beyond human pleasures and even the most exalted worldly power. He explained that the merit accrued by observing the uposatha of the noble ones could lead to rebirth in heavenly realms where the lifespan and pleasures far surpassed anything experienced in the human world. He described the different levels of heavenly realms, from the Devas of the Four Great Kings to the Devas Wielding Power over the Creations of Others, illustrating how each realm offered increasing degrees of bliss and longevity. Yet, even these heavenly rewards were not the final goal. They were merely by-products of a virtuous life, meant to encourage one to pursue deeper insight and the ultimate freedom from the cycle of birth and death.

Visākhā, her mind now filled with gratitude and understanding, bowed again to the Blessed One. “Lord,” she said, “I am deeply grateful for your teachings. Today, I have learned the true significance of the uposatha and how to observe it in a way that brings great benefit. I will strive to follow this noble practice, cleansing my mind and cultivating the path that leads to the end of suffering.”

The Buddha, seeing the sincerity in Visākhā’s words, offered her his blessing. “Well done, Visākhā. You are indeed a faithful disciple. Continue to practice with diligence and devotion. As the moon and the sun illuminate the world, so too will your virtuous conduct bring light to those around you.”

With these words, Visākhā rose from her seat, her heart brimming with inspiration. She returned to her home, not merely to resume her duties, but to live as an exemplar of the Dhamma, observing the uposatha of the noble ones with newfound purpose and commitment. Her practice became a source of inspiration for others in Sāvatthī, who saw in her a shining example of how laypeople could live in accordance with the Buddha’s teachings.

Thus, Visākhā continued her journey on the path, day by day, purifying her mind and cultivating the virtues that would eventually lead her to the highest freedom. And as the Blessed One had foretold, the radiance of her practice grew, spreading like the light of the moon and sun, guiding others towards the path of liberation.

Link: https://wisdomtea.org/2024/10/24/the-roots-of-the-uposatha/

The Lesser Discourse on Emptiness

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The Lesser Discourse on Emptiness

Once, the Blessed One was residing in Savatthi, at the Eastern Monastery in the palace of Migara’s mother. One evening, after coming out of seclusion, Venerable Ananda approached the Blessed One. He bowed respectfully, then sat down to one side. As he settled, he addressed the Blessed One: “When you were staying among the Sakyans in a town called Nagaraka, I heard you say directly, ‘I now abide fully in a state of emptiness.’ Did I hear, learn, and remember that correctly?”

The Buddha replied, “Yes, Ananda, you heard and remembered that correctly. Both then and now, I dwell in a state of emptiness. Just as this palace of Migara’s mother is devoid of elephants, cattle, horses, gold, silver, and gatherings of men and women—containing only the community of monks—so too, a monk, setting aside the perceptions of village and human beings, focuses solely on the perception of the wilderness. His mind finds delight, satisfaction, and settles into the experience of the wilderness.

“He understands, ‘The disturbances that arise from the perception of villages and human beings are absent. There is only a slight disturbance: the singular perception of the wilderness.’ He recognizes that this perception is empty of village and human presence, containing only the wilderness. Thus, he regards it as empty of what is not present, and whatever remains, he acknowledges as existing: ‘This is present.’ In this way, his entry into emptiness aligns with reality, is undistorted, and pure.

The Perception of Earth

“Furthermore, Ananda, a monk, setting aside perceptions of human beings and the wilderness, directs his attention to the singularity of the earth. Just as a bull’s hide stretched with many pegs becomes smooth, without considering the earth’s ridges, valleys, or rugged features, the monk focuses solely on the earth. His mind finds pleasure, satisfaction, and settles into this perception.

“He discerns that disturbances linked to human and wilderness perceptions are not present, with only a slight disturbance: the singular perception of the earth. He sees that this perception is empty of human beings and wilderness, containing only the perception of earth. Thus, he regards what is absent as empty, while acknowledging what remains as present: ‘This is here.’ This entry into emptiness is true to reality, pure and undistorted.

The Infinitude of Space

“Next, Ananda, the monk shifts his focus from the earth to the boundless dimension of space. His mind takes delight, finds satisfaction, and becomes settled in this boundless perception.

“He discerns that disturbances from earth and wilderness perceptions are absent. The only slight disturbance is the boundless perception of space. He realizes that this perception is empty of earth and wilderness, containing only the infinitude of space. He regards what is absent as empty, and what remains as present: ‘This is here.’ His entry into emptiness aligns with reality and remains undistorted.

The Infinitude of Consciousness

“Further still, Ananda, the monk leaves behind the perception of space and attends to the boundless dimension of consciousness. His mind finds delight, satisfaction, and settles into the vastness of consciousness.

“He discerns that disturbances from space and earth are absent, with only a slight disturbance: the vast perception of consciousness. He recognizes that this perception is empty of space and earth, leaving only the boundless consciousness. He sees what is absent as empty and acknowledges what remains: ‘This is here.’ His entry into emptiness is true to reality and remains pure.

The Dimension of Nothingness

“Then, Ananda, the monk turns from consciousness to focus on the dimension of nothingness. His mind finds delight, satisfaction, and settles into this emptiness.

“He discerns that disturbances from the perceptions of consciousness and space are not present, leaving only the perception of nothingness. He realizes that this state is empty of consciousness and space, containing only nothingness. He sees what is not there as empty and acknowledges what remains: ‘This is here.’ This entry into emptiness aligns with reality and remains pure.

Neither Perception nor Non-Perception

“Moving further, Ananda, the monk lets go of nothingness and directs his attention to a subtle state: neither perception nor non-perception. His mind takes pleasure, finds satisfaction, and settles into this refined state.

“He discerns that disturbances from the perceptions of nothingness and consciousness are absent. The only disturbance is the perception of neither perception nor non-perception. He recognizes that this state is empty of the previous perceptions, containing only this subtle awareness. What is not present is regarded as empty, while what remains is acknowledged: ‘This is here.’ This entry into emptiness is pure and aligned with reality.

Theme-Less Concentration

“Then, Ananda, the monk ceases to attend to even the perception of neither perception nor non-perception. He focuses on a state of awareness without a specific theme. His mind finds delight, satisfaction, and settles into this unthemed awareness.

“He discerns that the disturbances from the perceptions of nothingness and subtle awareness are absent, leaving only a slight disturbance related to the six sensory bases, grounded in the body with life as its condition. He recognizes that this awareness is empty of nothingness and neither perception nor non-perception, acknowledging what remains as ‘This is here.’ His entry into emptiness accords with reality, remains undistorted, and pure.

Liberation

“Finally, Ananda, the monk, through insight, realizes that this state of unthemed awareness is a mental construct, subject to change. Knowing this, he becomes free from the afflictions of sensuality, becoming, and ignorance. With release comes the realization: ‘I am free.’ He knows that birth is ended, the holy life fulfilled, and the task is complete. There is nothing more for him in this world.

“He discerns that disturbances tied to sensuality, becoming, and ignorance are absent, leaving only a slight disturbance related to the sensory bases, grounded in the body. He acknowledges the emptiness of sensuality, becoming, and ignorance, while recognizing what remains: ‘This is here.’ His entry into emptiness aligns with truth, remains undistorted, and is pure—unsurpassed.

“Ananda, all past, present, and future contemplatives who have entered and abided in a pure, unsurpassed emptiness have done so in this very same way. Therefore, you should train yourselves to enter and abide in the emptiness that is pure, superior, and unsurpassed.”

Hearing this, Venerable Ananda was delighted and deeply satisfied with the Blessed One’s words.

Link: https://wisdomtea.org/2024/10/17/the-lesser-discourse-on-emptiness/

Bondage

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Bondage

The Four Bonds and Their Release

Once, the Buddha addressed a group of monks and said, “Monks, there are four bonds that keep beings trapped in suffering. What are these four bonds? They are:

  1. The bond of sensual pleasure,
  2. The bond of attachment to existence,
  3. The bond of opinions, and
  4. The bond of ignorance.”

1. The Bond of Sensual Pleasure

The Buddha continued, “Monks, what is the bond of sensual pleasure? It occurs when a person does not truly understand the nature of sensual pleasures—their arising, their passing away, their allure, their drawbacks, and how to let them go. Because of this lack of understanding, they become attached to sensual pleasures. They are overcome with passion, delight, and craving for these pleasures, which leads to attachment. This is called the ‘bond of sensual pleasure.'”

2. The Bond of Attachment to Existence

“And what is the bond of attachment to existence? It arises when a person fails to see the true nature of their existence—the arising, the passing away, the sweetness, the suffering, and how to move beyond it. Without this understanding, they become attached to the idea of continuing existence. They are consumed by the desire for life, deeply attached to being, craving and clinging to it. This is called the ‘bond of existence.'”

3. The Bond of Opinions

The Buddha then explained, “Monks, what is the bond of opinions? It appears when a person does not fully understand the nature of opinions—their arising, their fading, their appeal, their drawbacks, and how to let them go. Without this understanding, they become strongly attached to their views and beliefs. They hold on to their opinions with passion, delight, and obsession, craving for their ideas to be right. This is known as the ‘bond of opinions.'”

4. The Bond of Ignorance

Finally, the Buddha spoke about ignorance: “Monks, what is the bond of ignorance? This bond forms when a person does not comprehend the six senses—the eyes, ears, nose, tongue, body, and mind. They do not understand how sense-contact arises, fades away, or brings both pleasure and pain. This ignorance keeps them trapped in confusion, unable to let go of misunderstanding. As a result, they are bound by the ‘bond of ignorance.'”

The Four Releases from Bondage

The Buddha then revealed the path to freedom from these bonds: “Monks, there are also four ways to break free from these bonds. What are they?

  1. The release from the bond of sensual pleasure,
  2. The release from the bond of attachment to existence,
  3. The release from the bond of opinions, and
  4. The release from the bond of ignorance.”

1. Release from Sensual Pleasure

“Monks, how can one release the bond of sensual pleasure? By clearly understanding the nature of sensual pleasures—their arising, fading away, their appeal, their dangers, and how to let them go. With this understanding, they are no longer overcome by passion or craving for sensual pleasure. This is the way to release oneself from this bond.”

2. Release from Attachment to Existence

“Similarly, the release from the bond of existence comes when a person understands the true nature of being—the way it arises, fades away, its sweetness, its pain, and how to move beyond it. This wisdom frees them from attachment to life itself. They no longer cling to the desire for existence, breaking the bond of being.”

3. Release from Opinions

“And how does one free themselves from the bond of opinions? By seeing the reality of opinions—their beginnings, their endings, their attractiveness, their harmfulness, and how to let them go. With this insight, they no longer cling to their beliefs or ideas. They are free from the craving to be right, thus breaking the bond of opinions.”

4. Release from Ignorance

The Buddha concluded, “The release from the bond of ignorance happens when a person gains true insight into the nature of the senses—how sense-contact arises and passes away, how it is sometimes delightful and sometimes painful. By fully understanding the senses and the ignorance that clouds them, they are free from misunderstanding, and they break the bond of ignorance.”

The Final Verse

The Buddha closed with a verse, summarizing the teaching:

“Bound by the bond of sensual pleasure, and the bond of existence,
Caught in the bond of opinions, and covered by ignorance,
Beings wander through the cycle of birth and death, trapped by suffering.

But those who understand the nature of these bonds—
Who let go of sensual pleasure, the craving for existence, and their opinions,
And dispel ignorance with wisdom—
These wise ones are free from all bonds, beyond the cycle of birth and death.”

Link: https://wisdomtea.org/2024/10/11/bondage/

Calm in the Face of Anger

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Calm in the Face of Anger

This noble teaching on how to respond when faced with anger is set in a mythical context. The story is told by the Buddha and describes a great war between the devas (gods) and asuras (demons) that took place in ancient times. The devas are ultimately victorious (as they are in the Greek and Norse versions of the same myth) and capture Vepacitti, the ruler of the asuras. Bound in chains, he is brought to Tavatimsa and into the presence of Sakka, ruler of the gods.

The conflict between the devas and asuras was not merely a battle of strength, but one of ideals. While the devas symbolized order, wisdom, and forbearance, the asuras represented chaos, ignorance, and the unchecked expression of desire. Throughout the war, Sakka led his forces not with brute force alone, but with restraint and strategy, urging his warriors to fight not out of hatred for their enemies but out of a commitment to uphold balance in the cosmos. Vepacitti, on the other hand, drove his legions through intimidation and raw fury, promising power and glory for those who would serve him. Yet, in the end, his ferocity was no match for Sakka’s calm resolve.

After his capture, Vepacitti was brought in chains to Tavatimsa, the grand celestial city of the gods, its golden towers and gardens shining brilliantly against the backdrop of the heavens. There, in the radiant throne hall, he faced his rival, Sakka. The contrast between the two figures could not have been more striking: Sakka stood tall and serene, his demeanor as unshakeable as a mountain peak, while Vepacitti, despite his defeat, remained defiant, his eyes burning with unyielding malice.

Being the demon that he is, Vepacitti hurled a torrent of abuse at his captor, calling him all sorts of insulting names (the catalog of which, found in the commentary, is quite interesting). He railed against Sakka’s victory, mocking him as a weakling who relied on trickery and luck rather than true might. The air crackled with tension as his curses echoed through the hall, but Sakka, however, remained unmoved, his expression unchanging.

This display of restraint deeply puzzled Matali, Sakka’s loyal charioteer, who had served by his side through countless battles. Matali knew Sakka’s power; he had witnessed him split mountains and command storms. Why, then, did his master endure such insults without retaliation? As the tirade continued, Matali could hold back no longer. Stepping forward, he addressed Sakka:

“Great lord,” he began, his voice firm yet respectful, “why do you not respond to this vile creature’s provocations? A warrior of your stature should not bear such insults in silence. Show him your strength—make him see the consequences of mocking a king of the gods.”

But Sakka merely smiled, a calm and knowing smile that seemed to transcend the tumult around him. “Patience, Matali,” he replied softly. “What harm can his words do to me? Just as a man of sound mind does not grasp at weapons hurled at him but lets them fall harmlessly to the ground, so too should one not grasp at angry words and retaliate. Forbearance is the armor of the wise, and the true measure of strength is not in the ability to strike but in the ability to endure.”

Matali fell silent, awed by his lord’s composure. In response, Sakka began the following poetic exchange, his verses rich with meaning and layered with wisdom:

“He who, when reviled, reviles not back,
When provoked, does not get angry—
Such a one, I say, wins a battle
Hard to win.

He who knows both victory and defeat
And neither rejoices nor grieves,
Is the one I call a true warrior—
For he has conquered himself.”

The poem is in the prevalent vatta meter, with eight syllables per line, and contains much subtle wordplay. For example, the words bala (fool) and bala (strong) dance with one another throughout the piece (appearing fully 17 times), nowhere more intimately than in the frolicking alliteration of lines 31 and 32 (abalan-tam balam aahu yassa balaabalam balam). The linking of the word titikkhati (forbearance) with the similarly sounding tikicchati (healing) is also a poignant touch that is hardly accidental. Through these wordplays, Sakka conveyed the paradox of strength: the ability to bear the weight of insult and injury without succumbing to the desire for vengeance.

As Vepacitti heard these words, his expression changed. Rage still simmered beneath the surface, but for a moment, there was a flicker of something else—a hint of doubt, a shadow of confusion. How could one remain so serene in the face of such hatred? What was this strength that did not rely on force, that did not demand victory through domination?

The exchange shows how the Buddha adapted the heroic ideals of his warrior heritage to the inner struggle for self-mastery. The strength of the victorious Sakka lies in his wisdom and forbearance. The weakness of the vanquished asura stems from his lack of understanding (hence the label “fool”), which renders him helpless to resist the passions raging within. It is not enough to defeat one’s enemies through might alone, for the true battlefield lies within the heart.

Although these verses were penned 2,500 years ago, the truth behind them is timeless. It is the same truth that has helped many non-violent social and political reform movements achieve dramatic results in our own century. Conquest is only the apparent victory of the short-sighted, while the transformation of oneself and others is the more lasting victory of the wise. Remaining unprovoked in the face of anger and hostility still offers the best hope for healing our troubled world.

Indeed, in a world often quick to respond with aggression, Sakka’s response serves as a reminder of a deeper kind of courage—the courage to endure, to be unyielding in one’s principles without needing to overpower others. For in the end, it is not by silencing our enemies but by mastering ourselves that we achieve true victory.

Link: https://wisdomtea.org/2024/10/03/calm-in-the-face-of-anger/