Thursday, June 30, 2011

Ceasing is Bliss!

  How to reach the Ease and Peace of Ceasing?

At Savatthi, the Blessed Buddha once said:

Bhikkhus, when the experience of stilling, ending, stopping, and ceasing
is developed and cultivated, then it is of great fruit and immense benefit!
It leads to great good, it leads to great security from bondage, it leads
to a great sense of urgency, it leads to living in fearless ease and comfort!
How, Bhikkhus, is the experience of ceasing developed and cultivated, so
that it is of great fruit and benefit? Here, the Bhikkhu systematically
develops the:
1: The Awareness Link to Awakening, joined with the experience of ceasing.
2: The Investigation of states Link to Awakening, while examining full stilling.
3: The Energy Link to Awakening, perceiving an ultimate ending of all activity.
4: The Joy Link to Awakening, while laughing at the complete cessation of all.
5: The Tranquillity Link to Awakening, accompanied by calm & serene silencing.
6: The Concentration Link to Awakening, focused on fading away of all states.
7: The Equanimity Link to Awakening, indifferent even at the final stopping,
while being based upon seclusion, disillusion, halting, and maturing in release...
It is in this very way that the experience of stilling and ceasing into peace
is developed and cultivated, so that it is of great advantage, great benefit,
great good, great security from bondage, great sense of urgency, and
living in the great ease of calmed, fearless and imperturbable comfort!
Bhikkhus, when the perception of ceasing is developed and cultivated
in this way fused and enhanced by the Seven Links to Awakening, one of
two fruits is to be expected: Either final knowledge in this very life or,
if there is a remaining residue of clinging, the state of non-returning...
Ceasing is Bliss... Ceasing of What? Ceasing of the internal , yet infernal
Fire of Greed, Fire of Hate, and Fire of Ignorance and their derivatives!
Source (edited extract):
The Grouped Sayings of the Buddha. Samyutta Nikāya.
Book [V:133-4] section 46: The Links. 76: Cessation...
Have a nice & noble day!
Friendship is the Greatest!
Bhikkhu Samāhita _/\_ ] 
Ceasing is Bliss!

Tuesday, June 28, 2011

Emergence and Ceasing!

Origination & Cessation of the 4 Reference Objects:
The Blessed Buddha once said: I will teach you the origination and passing
of the reference objects of the Four Foundations of Awareness.
Listen to that:
Appearance of Nutriment produces the emergence of the Body.
Disappearance of Nutriment produces the passing away of the Body.
Appearance of Contact produces the emergence of Feeling.
Disappearance of Contact produces the passing away of Feeling.
Appearance of Name-&-Form produces the emergence of Mind.
Disappearance of Name-&-Form produces the passing away of Mind.
Appearance of Attention produces the emergence of Phenomena.
Disappearance of Attention produces the passing away of Phenomena.

Therefore: Considering, contemplating, analyzing, and always  recollecting:
Body merely as transient forms grown on and out of Food;
Feeling only as passing emotions arised from Contact;
Mind just as changing moods emerged from Naming-and-Forming;
Phenomena only as momentary mental states created by Attention...
repeatedly, thoroughly, and completely, is called initiating & developing the
Four Foundations of Awareness, which - in itself - is the mental treasure
par excellence, leading steadily and straight to the Deathless Element...
Deep, deep, subtle and somewhat enigmatic is this profound classification!
Source of reference (edited extract):
The Grouped Sayings of the Buddha. Samyutta Nikāya.
Book [V: 184-5] 47 The Foundations of Awareness: 42 Origination..
Have a nice & noble day!
Friendship is the Greatest!
Bhikkhu Samāhita _/\_ ] 
Emergence and Ceasing!

Monday, June 27, 2011

Infinite Pity!

How is Release by Infinite Pity Achieved?

The Blessed Buddha once said:
And how, Bhikkhus, is the mental release by universal pity achieved?
What does this liberation have as its destination, what is its culmination,
is its sweet fruit, and what is the goal of release by universal pity?
Here, Bhikkhus, a Bhikkhu dwells pervading the frontal quadrant with a
imbued with infinite pity, so the 2nd, 3rd and 4th quarter. As above,
below, across, and everywhere! To all beings and to himself, he dwells
pervading the entire universe with a mind saturated with unlimited pity,
immense, exalted, vast, measureless, without hostility, without enmity,
without any trace of ill will! Thus prepared & expanded he then develops:
1: The Awareness Link to Awakening joined with this limitless pity.
2: The Investigation Link to Awakening fused with such vast pity.
3: The Energy Link to Awakening together with this infinite pity.
4: The Joy Link to Awakening accompanied with this absolute pity.
5: The Tranquillity Link to Awakening linked with this spacious pity.
6: The Concentration Link to Awakening associated with this great pity.
7: The Equanimity Link to Awakening joined with this endless pity.
While based upon seclusion, disillusion, ceasing, & culminating in release.
If he then wishes:
May I dwell experiencing the repulsive in the unrepulsive and tempting,
he can dwell experiencing the repulsive therein. If he wishes:
May I dwell experiencing the unrepulsive in the disgusting and repulsive,
then he dwells experiencing pleasing beauty in whatever is disgusting!
If he then wishes: May I dwell experiencing the repulsive in what is both
unrepulsive and repulsive, he dwells experiencing repulsive disgust in it.
If he wishes: May I dwell experiencing the unrepulsive in what is both
unrepulsive and repulsive, he experiences only excessive beauty in it!
If he wishes: Avoiding both the repulsive and the unrepulsive, may I dwell
in equanimity, just aware & clearly comprehending, then he dwells in this
equanimity, just aware and clearly comprehending. Or else, by completely
of all experience of form, fully stilling any perception of all
sense-reaction, non attending to any experience of diversity, only aware
that space is infinite, he enters and dwells in the infinitude of space...
I tell you Bhikkhus, for a wise Bhikkhu here, who has not yet penetrated
an even more superior mental release, this release of mind by infinite
pity has the sublime sphere of the infinitude of space as its culmination!

On this infinite Pity (mahā-karuna):

Source of reference (edited extract):
The Grouped Sayings of the Buddha. Samyutta Nikāya.
Book [V: 115-21] 46: The Links. 54: Joined by Friendliness...
Have a nice & noble day!
Friendship is the Greatest!
Bhikkhu Samāhita _/\_ ] 
Infinite Pity!

The Layman's Happiness!

The Layman's Way to Happiness:
By Prof. Lily de Silva, Peradeniya, Sri Lanka.

Life in the modern age has become particularly trying and problematic.
Though it remains a fact that the standard of living has generally improved,
is still suffering immensely under the weight of present-day living.
The physical condition of man has been reduced to such a pathetic level that
succumbs to untimely death by killer diseases such as cancer, heart failure,
diabetes, etc. to an unprecedented degree. Mentally, he is so tension-ridden
he has forgotten the art of relaxing, and he cannot even enjoy sound
sleep without the aid of tranquilizers. In this set up interpersonal relations
become so brittle and vulnerable that the divorce rate has indeed become
alarmingly high, thus letting loose a whole series of other social problems such
as uncared-for children, juvenile delinquency, suicide, etc. Thus life has become
problematic burden and a solution to make life more tolerable and enjoyable
is a great and pressing need.
As the word of the Buddha is of everlasting value and universal applicability,
as the Buddha preached not only to monks and nuns but also to the lay
public as well, it is useful to find a teaching of the Buddha which is relevant
to our present-day problems:
In the Pattakammavagga of the Anguttara Nikaya (A II, 69) the Buddha
preached a sutta to Anāthapindika on the fourfold pleasures of a layman.
It is our considered opinion that this sutta offers adequate insight to meet
demands of the present-day problems as well. The four types of pleasure
there are:
1: Atthisukha, the pleasure of having material wealth;
2: Bhogasukha, the pleasure of enjoying material wealth;
3: Ananasukha, the pleasure of being debtless; and
4: Anavajjaskha, the pleasure of being blameless.
Let us take these for discussion one by one and see how these four sources
pleasure can be harnessed for living a happy life in the present-day world.
Atthisukha — Man should not only have a righteous means of living, avoiding
blameworthy trades such as dealing in meat, liquor, poison, firearms & slavery,
he should also entertain a wholesome attitude towards his right occupation.
For instance, if a doctor welcomes epidemics in the locality in order to make
money, or a trader hopes for natural calamities to send market prices up,
the money earned by such unscrupulous individuals is not righteous money as
their intentions are impure and foul. Also one should not deceive or exploit
in carrying out one's occupation. Exerting oneself with great energy,
should earn one's living, and such hard-earned wealth is called righteous
wealth (dhammika dhammaladdha). Again one could have great wealth, but if
does not experience a sense of contentment with what one has, one cannot
really enjoy atthisukha or the pleasure of having. The amassing of wealth of
a person is like trying to fill a bottomless vessel. This is one of the widely
spread maladies we see in the present-day society. Inordinate expansion of
becomes a source not of happiness, but of greed, anxiety, and envy.
Such wealth exposes the possessor to the jealousies and manoeuvres of other
individuals, hence the occurrence of blackmailing and kidnapping
from time to time. But if one does have a correct means of earning one's living
the correct attitude to wealth, one can escape many of the hazards which
money brings in its wake to modern man...
Bhogasukha — Wealth has only instrumental value and the proper enjoyment
wealth is an art which is worth carefully cultivating. Buddhism deplores both
and miserly hoarding. One must maintain a healthy balanced
of living according to one's means. If, in the enjoyment of wealth,
overindulges in sense pleasures, one is bound to run into health hazards in
a very short time. If, for instance, one overindulges in food just because one
afford it, one will soon be overcome by diseases such as heart failure, high
blood pressure and diabetes. Such a one will be faced with the situation of
cutting his neck with his own tongue." Moderation in food is a virtue praised
Buddhism and it is a health-promoting habit. Often in the name of enjoying
, man cultivates unhealthy habits such as smoking and drinking.
It is paradoxical that man, who actually loves himself most, should act as if
were his own worst enemy by indulging in habits which ultimately reduce
him to a physical wreck. It is medically established that smoking causes the
percentage of lung cancer, and that drinking causes irreparable damage
to vital organs of the body including brain and liver. If only one pauses to just
ponder over one's own welfare, and if only one entertains at least some degree
of compassion towards oneself, one would not get into the clutches of these
vicious habits. Wealthy men often end up in the pitiful plight of the ant fallen
the pot of honey. Such men did not know the art of enjoying bhogasukha.
The regard the body as an instrument for pleasure, and they wear out and
the body's capacity for enjoyment in double quick time, long before
the natural process of wear and tear sets in. If we love ourselves, we have to
our bodies with proper care without taxing it with overindulgence and
deprivation. It is with the body that we can enjoy not only the pleasures of
senses, but even the spiritual bliss of Nibbāna. Another aspect of the joy
wealth is the art of sharing. Without being an Adinnapubbaka, a miserly
never-giver," if one learns to share one's riches with those worthy, the less
fortunate and have-nots, one will have the noble experience of rejoicing at
the joy of another.  At the same time one will learn the love and good will of
, instead of becoming the target of envy, jealousy and intrigue.
Ananasukha — The pleasure of being debtless is the third quality discussed
our sutta. Economically if one can be completely free of debt, one is indeed
very fortunate person. To be really debtless in society one has to discharge
obligations scrupulously. As a wage earner one has to discharge one's
for which one is paid, otherwise one can be indebted to the employer.
As a parent one has to fulfill one's obligations to one's children. In our society
are taught to worship and look after their parents, and it is well to
bear in mind that parents too have to qualify themselves for the honour they
receive by being dutiful parents. It should be emphasized that fathers who
neglect their families as a result of their addiction to vices such as drinking
and gambling fall far short of the ideal of debtlessness. One can have the
of being debtless only if one has fulfilled one's obligations in all
social roles one has to perform.
Anavajjasukha — The satisfaction of leading a blameless life is the highest
of satisfaction that a layman can have. Every society has a code of
to be followed by its members. According to Buddhism the minimum
of ethics regulating the life of its adherent disciples is the pañcasila:
the Five Precepts. If one practices these virtues, one can have the satisfaction
leading a righteous life to a great extent. Refraining from doing to others
one does not like others to do to oneself, is the basic inviolable principle
underlying these virtues. Buddhism speaks of hiri and ottappa, the sense of
and the fear of doing wrong, as deva dhamma or celestial qualities.
These are the basic qualities which separate man from the animal kingdom.
Unlike the animals man has a conscience, which makes him squeamish about
wrong... Buddhism recognizes blameless mental activity as well.
Mental activities which arise from greed, hatred & ignorance are detrimental
and thus blameworthy. Let us see how such mental behaviour causes unhappiness.
Take for instance the case of a person who is angry. What are the symptoms
anger? Hard breathing, accelerated heart beat, faster circulation of blood,
hot, sweating, trepidation, restlessness, etc. — these are the physical
manifestations of anger. These are certainly not pleasant physical experiences.
Each time the cause of anger is remembered, even though the rage of physical
of anger may not be that marked, one feels quite restless and
mentally ill at ease. We use expressions such as "boiling with anger," "I got the
on to me," etc. to mean getting angry, and these sayings are literally
expressive of the situation. It is impossible for one to be angry and happy at
same time. An irritable person is truly a very sad person, and what is worse
infects others around him too with the same sadness. The cultivation of
modes of behaviour such as loving kindness, compassion, sympathetic
joy and equanimity are truly conducive to happy living. Those who live with
attitudes habitually are pleasant and amicable people, who can be happy
when all alone, as well as in any company.
If we truly understand the sound significance of these 4 kinds of happiness
in our sutta, and translate them into action, then our life will be
much more pleasant, easy and happy even in this modern age.
Kindly shared by Ven. Vicittalankara, Mumbai, India.

Full Source text: AN 4.62 PTS: A ii 69 Anana Sutta: Debtless

More on this Happiness, pleasure, bliss (Sukha):
Samana-Sukha, Untroubled_Yeah, Happy, Buddha_on_Bliss,
Have a nice & noble day!
Friendship is the Greatest!
Bhikkhu Samāhita _/\_ ] 
The Layman's Happiness!

Sunday, June 26, 2011

What is Virtue?

What are the causes of a Good Future?

Bodily Morality is:
Not Killing…
Not Stealing…
Not Abusing the Senses =       
No Adultery!
No Alcohol!
No Drugs!
No Overeating!
No Porn!
Verbal Morality:
Not Lying…
Not Scolding…
Not Slandering…
Not Gossiping…
Mental Morality:
Not Wanting…
Not Hating…
Not maintaining any Wrong Views…
    These are the causes of Future Good, Pleasure, Happiness and Success…

Source: The Path of Purification: Visuddhimagga.
Written by 'the great explainer' Ven. Buddhaghosa in 5th century AC.
Have a nice & noble day!
Friendship is the Greatest!
Bhikkhu Samāhita _/\_ ] 

Tuesday, June 21, 2011



1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.