Author: steve1658

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/

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/

The Seven Harmful Consequences of Anger

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The Seven Harmful Consequences of Anger

Anger brings about seven unfortunate consequences that delight one’s enemy. What are these seven?

  1. Loss of Appearance: An enemy wishes for their foe to become unattractive. When someone is consumed by anger, no matter how well-groomed they are, their appearance turns ugly due to the overwhelming influence of their anger. This pleases their enemy.
  2. Poor Sleep: An enemy wishes for their foe to sleep poorly. When someone is angry, even the most luxurious and comfortable bed cannot grant them restful sleep. The turmoil of anger disrupts their rest, which is gratifying to their enemy.
  3. Misjudgment of Profit and Loss: An enemy wishes for their foe to misjudge their gains. When someone is angry, they mistakenly view losses as gains and gains as losses. This confusion leads to long-term suffering, much to the enemy’s satisfaction.
  4. Loss of Wealth: An enemy wishes for their foe to lose wealth. When anger takes hold, a person’s accumulated wealth may be forfeited due to fines or poor decisions made in the heat of the moment. This loss of wealth is a victory for their enemy.
  5. Loss of Reputation: An enemy wishes for their foe to lose their good name. Anger can tarnish a person’s reputation that was built through careful and heedful behavior. This fall from grace delights their enemy.
  6. Loss of Friends: An enemy wishes for their foe to be isolated. Anger drives away friends, companions, and relatives, leaving the person lonely and isolated. This social isolation is pleasing to their enemy.
  7. Spiritual Decline: An enemy wishes for their foe to suffer in the afterlife. Anger leads to harmful actions in body, speech, and mind, causing the person to face a wretched rebirth. This spiritual downfall fulfills the enemy’s desire.

The Consequences of Anger

An angry person becomes unattractive and suffers from poor sleep. They turn profits into losses through misguided actions and words, destroying their wealth and status. Friends and family avoid them, and their mind is inflamed by anger. They fail to see the danger within themselves and cannot grasp the Dhamma, leading to darkness and regret. They take pleasure in bad deeds, which later cause immense suffering. Their anger obscures their judgment, leading to destructive actions and ultimate ruin.

Overcoming Anger

Anger drives people to commit terrible deeds, harming themselves and others. It is a snare that traps the heart and mind. To overcome anger, one must cultivate self-control, discernment, persistence, and right view. By abandoning anger, greed, and longing, and by taming oneself, true liberation and peace can be achieved. Train yourselves to avoid the destruction anger brings and strive to live untroubled and unbound.

Link: https://wisdomtea.org/2024/06/27/the-seven-harmful-consequences-of-anger/