Author: steve1658

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/

The Reserve Fund

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The Reserve Fund

A person stashes funds away deep underground, at the waterline: “When a need or duty arises, this will provide for my needs, for my release if I’m denounced by the king, harassed by thieves, in case of debt, famine, or accidents.” With aims like this in the world, a reserve fund is stashed away. But no matter how well it’s stored, deep underground, at the waterline, it won’t always serve one’s needs. The fund gets shifted from its place, or one’s memory gets confused; or—unseen—nāgas make off with it, spirits steal it, or hateful heirs run off with it. When one’s merit ends, it’s totally destroyed. But when a man or woman has laid aside a well-stored fund of generosity, virtue, restraint, and self-control, with regard to a shrine, the Saṅgha, a fine individual, guests, mother, father, or elder sibling: That’s a well-stored fund. It can’t be taken away. It follows you along. When you leave this world, for wherever you must go, you take it with you. This fund is not shared with others, & cannot be stolen by thieves. So, enlightened, you should make merit, the fund that will follow you along. This is the fund that gives all they want to beings human and divine. Whatever devas aspire to, that is all gained by this. A fine complexion, fine voice, a body well-built, well-formed, lordship, a following: That is all gained by this. Earthly kingship, supremacy, the bliss of an emperor, kingship over devas in the heavens: That is all gained by this. The attainment of the human state, any delight in heaven, the attainment of unbinding: That is all gained by this. Excellent friends, appropriate application, mastery of clear knowing & release: That is all gained by this. Acumen, emancipations, the perfection of disciplehood: That is all gained by this. Private awakening, Buddhahood: That is all gained by this. So powerful this, the accomplishment of merit. Thus the wise, the enlightened, praise the fund of merit already made.

Link: https://wisdomtea.org/2024/06/20/the-reserve-fund/

Discourse on Outcasts

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Discourse on Outcasts

Once upon a time, the Blessed One was staying near Savatthi at Jetavana in Anathapindika’s monastery. One morning, he dressed himself, took his bowl and robe, and entered the city for alms. At the house of the brahman Aggikabharadvaja, a fire was burning, and an offering was being prepared.

As the Blessed One approached, the brahman shouted, “Stay there, you shaveling! Stay there, you wretched monk! Stay there, you outcast!”

The Blessed One calmly asked, “Do you know, brahman, who an outcast is and what makes one an outcast?”

“No, Venerable Gotama, I do not know. Please explain,” the brahman replied.

The Blessed One said, “Listen carefully, and I will explain.”

  1. “Whoever is angry, hateful, deceitful, and reluctant to speak well of others is an outcast.
  2. “Whoever kills living beings and lacks sympathy is an outcast.
  3. “Whoever destroys villages and becomes notorious as an oppressor is an outcast.
  4. “Whoever steals, whether in the village or forest, is an outcast.
  5. “Whoever incurs a debt and denies it is an outcast.
  6. “Whoever kills and robs travelers is an outcast.
  7. “Whoever lies as a witness for personal gain is an outcast.
  8. “Whoever engages in infidelity with relatives’ or friends’ spouses is an outcast.
  9. “Whoever, despite wealth, neglects his elderly parents is an outcast.
  10. “Whoever strikes and abuses family members with harsh words is an outcast.
  11. “Whoever gives harmful advice when asked about good is an outcast.
  12. “Whoever commits evil deeds in secret and wishes they remain hidden is an outcast.
  13. “Whoever does not honor a host after partaking of their food is an outcast.
  14. “Whoever deceives brahmans, ascetics, or mendicants by lying is an outcast.
  15. “Whoever angers a visiting brahman or ascetic during mealtime and does not offer alms is an outcast.
  16. “Whoever speaks harsh words or falsehoods expecting to gain something is an outcast.
  17. “Whoever exalts himself and belittles others out of pride is an outcast.
  18. “Whoever is angry, miserly, selfish, deceitful, shameless, and fearless in doing evil is an outcast.
  19. “Whoever reviles the Buddha, a disciple, a recluse, or a householder is an outcast.
  20. “Whoever pretends to be an arahant but is not is the lowest of outcasts.
  21. “Not by birth is one an outcast; by deeds, one becomes an outcast. By deeds, one becomes a brahman.

“Consider Sopaka, an outcast’s son who became the renowned Matanga. Despite his low birth, he attained the highest fame, reached the Brahma realm, and was honored by many. In contrast, brahmans born into noble families often commit evil deeds and are despised in this life and the next. Therefore, not by birth is one an outcast or a brahman; by deeds, one becomes an outcast or a brahman.”

Moved by these words, the brahman Aggikabharadvaja said, “Excellent, Venerable Gotama! You have expounded the Dharma clearly. I take refuge in the Venerable Gotama, the Dhamma, and the Sangha. Please accept me as a lay follower from this day onwards, for as long as life lasts.”

Link: https://wisdomtea.org/2024/06/13/discourse-on-outcasts/

LongNails

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LongNails

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, in the Boar’s Cave. LongNails the wanderer went to the Blessed One, exchanged courteous greetings, and then stood to one side. He said to the Blessed One, “Master Gotama, I believe that ‘Nothing is pleasing to me.’”

The Blessed One asked, “But even this view of yours, Aggivessana—is that not pleasing to you?”

LongNails replied, “Even if this view were pleasing to me, it would still be the same.”

The Blessed One explained, “Many people cling to views, yet they do not abandon them. There are few who abandon views and do not cling to another. Some believe ‘Everything is pleasing to me,’ some ‘Nothing is pleasing to me,’ and others ‘Some things are pleasing, others are not.’ Those who believe ‘Everything is pleasing to me’ are close to attachment, while those who believe ‘Nothing is pleasing to me’ are close to non-attachment.

“A wise person reflects that holding firmly to any view leads to conflict, dispute, and frustration. Seeing this, they abandon these views and do not cling to another. Thus, they relinquish these views.

“Consider the body as inconstant, stressful, and not-self. By viewing it this way, any desire for or attraction to the body is abandoned.

“There are three kinds of feelings: pleasant, painful, and neither-pleasant-nor-painful. Each feeling is inconstant, fabricated, and subject to ceasing. Seeing this, a noble disciple grows disenchanted with all types of feelings, becomes dispassionate, and is released. They discern, ‘Birth is ended, the holy life fulfilled, the task done.’ A monk whose mind is thus released does not take sides or dispute with anyone.

“Now, Ven. Sāriputta, sitting behind the Blessed One, thought, ‘The Blessed One speaks of abandoning qualities through direct knowledge.’ Reflecting thus, his mind was released from defilements through non-clinging. Meanwhile, in LongNails the wanderer, there arose the Dhamma eye: ‘Whatever is subject to origination is all subject to cessation.’

LongNails the wanderer, having realized the Dhamma, said to the Blessed One: “Magnificent, Master Gotama! Just as one would set upright what was overturned or bring light into darkness, Master Gotama has made the Dhamma clear. I go to Master Gotama, the Dhamma, and the Saṅgha for refuge. May Master Gotama remember me as a lay follower who has gone to him for refuge for life.”

Link: https://wisdomtea.org/2024/05/30/longnails/

Concluding Reflections: Tracing the Origins and Spread of the Sacred Dharma

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Concluding Reflections: Tracing the Origins and Spread of the Sacred Dharma

Sakra, the prince of the gods, approached the Buddha with reverence. “Lord,” he began, his voice resonating with admiration, “throughout countless eons, I have had the privilege of hearing myriad teachings of the Dharma from enlightened beings and wise sages. Yet, never before have I encountered a teaching as profound and transformative as this discourse on inconceivable transformations.”

The Buddha regarded Sakra with a serene smile. “Your words hold great significance, Sakra,” he responded. “For this teaching illuminates the path to liberation in a way that transcends ordinary understanding.”

Sakra’s heart swelled with gratitude as he continued, “Lord, those who receive and internalize this teaching will undoubtedly become vessels of the Dharma, guiding themselves and others towards enlightenment. Their lives will be blessed with boundless virtues, shielded from suffering, and honored by all Buddhas.”

The Buddha’s eyes gleamed with approval. “Indeed, Sakra,” he affirmed, “the essence of the Buddhas’ enlightenment resides within this discourse. It is a beacon of wisdom that illuminates the path for all sentient beings.”

As the celestial beings listened intently, the Buddha wove a tapestry of metaphorical imagery, illustrating the profound impact of embracing the Dharma. He spoke of vast cosmic cycles, where the merit accrued from understanding and propagating the teachings far surpassed the offerings of material wealth.

“Imagine,” the Buddha urged, “a world where every act is imbued with the spirit of Dharma, where kindness and compassion reign supreme. In such a world, the merit attained transcends the bounds of comprehension, bestowing blessings upon all who tread the path.”

Sakra nodded in deep understanding, his resolve strengthened by the Buddha’s words. “Truly, Lord,” he exclaimed, “the merit derived from embracing the Dharma surpasses all worldly treasures. I vow to uphold and propagate this teaching, ensuring its perpetuity for generations to come.”

Moved by Sakra’s commitment, the Buddha turned to Maitreya, the bodhisattva of loving-kindness. “Maitreya,” he said, his voice imbued with solemnity, “I entrust you with the sacred task of preserving and disseminating this teaching in the ages to come. Let it be a guiding light for all sentient beings, leading them out of the darkness of ignorance.”

Maitreya bowed deeply, his heart overflowing with reverence. “I humbly accept this sacred duty, Lord,” he declared. “With unwavering devotion, I will safeguard and propagate the teachings of the Dharma, ensuring that all beings may benefit from its wisdom.”

As the assembly of celestial beings rejoiced, the Buddha turned to Ánanda, his faithful disciple. “Ánanda,” he said, “remember these teachings and share them far and wide. Let the light of Dharma illuminate the hearts of all who seek liberation.”

Ánanda nodded solemnly, his mind filled with determination. “I will fulfill your command, Lord,” he vowed. “With every breath, I will strive to spread the teachings of the Dharma, guiding sentient beings towards the path of enlightenment.”

And so, amidst the celestial chorus of joy and reverence, the Buddha concluded the discourse known as “The Teaching of Vimalakirti.” Its profound wisdom echoed throughout the cosmos, offering solace and guidance to all who sought the path of liberation.

Link: https://wisdomtea.org/2024/05/23/concluding-reflections-tracing-the-origins-and-spread-of-the-sacred-dharma/