Sunday, January 8, 2012

The cycle of sufferings and tears are within us, breakthrough this cycle if we want stop sufferings and tears

Cambodian proverb says "ចុះទឹកក្រពើ ឡើងលើខ្លា Choh Tirk Kropeur, Lerng Leur Klaa or means step down into the water face alligator, climb up to the ground face tiger". This proverb teaches us the "reality" that all Cambodian people especially Cambodian Buddhists must be mindful to accept this truth and search for alternative solutions to eliminate this unfavorable truth. While the 7 Makara Day has been approaching and it is a dividing day for Cambodian politicians and general people, the violence in Borei Keila has been remarkably occurring before this remarkable arrival day. If we do a Dhamma analogy with the Khmer proverb saying above, we can see that the Pol Pot regime is a deadly situation that Cambodian people were drown into the water full of alligator; 7 Makara Day is a deadly situation that Cambodian people were preyed by the tiger. As the matter of fact, the violation on the residential rights in Borei Keila as well as other places entire Cambodia are evidently witnessing the suffering and tears perpetuated by the tiger on the ground? It seems we were drown into the water, Cambodian people were died faster than Cambodian people who are preyed by the ground tiger. 3 years, 8 months and 20 days in the water might not be able to compare the suffering and tears of 33 years facing with the lingering ground tiger. If Cambodian people cannot escape from these two beasts, the suffering and tears are still pending on them.

Buddha taught that "the cycle of suffering is within us, if we cannot break through this cycle, we still experience sufferings and tears".



22 comments:

  1. Dear friends,

    for those who are interested in peace and not in trowing oil into the fire in the name of peace.
    And maybe an inspiration for those who still believe that stories of struggle and pain lead people to join together, to trust and to reunion.

    Making Peace

    Non-action is the source of all action. There is little we can do for peace in the world without peace in our minds. And so, when we begin to make peace, we begin with silence - meditation and prayer.
    Peacemaking requires compassion.
    It requires the skill of listening. To listen, we have to give up ourselves, even our own words. We listen until we can hear our peaceful nature. As we learn to listen to ourselves, we learn to listen to others as well, and new ideas grow. There is an openness, a harmony. As we come to trust one another, we discover new possibilities for resolving conflicts. When we listen well, we will hear peace growing.
    Peacemaking requires mindfulness. There is no peace with jealousy, self-righteousness, or meaningless criticism. We must decide that making peace is more important than making war.
    Peacemaking requires selflessness. It is selflessness taking root. To make peace, the skill of teamwork and cooperation are essential. There is little we can do for peace as long as we feel that we are the only ones who know the way. A real peacemaker will strive only for peace, not for fame, glory, or even honor. Striving for fame, glory, or honor will only harm our efforts.
    Peacemaking requires wisdom. Peace is a path that is chosen consciously. It is not an aimless wandering, but a step-by-step journey.
    Peacemaking is the middle path of equanimity, non-duality, and non-attachment. Peacemaking means the perfect balance of wisdom and compassion, and the perfect meeting of humanitarian needs and political realities. It means compassion without concession, and peace without appeasement.

    Loving kindness is the only way to peace.


    from "Step by Step" by Preah Maha Ghosananda

    _()_
    with metta
    Hanzze

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  2. The word that Lord Buddha said we must breakthrough our cycle of suffering within us so that we can find a real peace, is very relevant.

    Dhammaduta

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  3. Yes my friend, we should think every second on it. When ever pleasure comes up, when ever pain comes up, when ever we are not aware.

    I was just wondering why such thought cause views to the outside and the squeeze of it after the sentences.

    Be mindful, sensuality leads so fast to a thicket of wrong views.

    Leading others to work on breaking through the circle, doesn't work with placement of low topics. For its the own not understanding where suffering arises to post such things.

    _()_
    with metta
    Hanzze

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  4. Dear Hanzze;

    Now it comes to your ability to interpret the word Dhukkha or Suffering relevantly.

    Regards,

    Dhammaduta

    ReplyDelete
  5. Dear Dhammaduta,

    it is never relevant how I would interpret and that is the point when we like to teach Buddha dhamma.

    Dukkha Sutta: Stress

    On one occasion Ven. Sariputta was staying in Magadha in Nalaka Village. Then Jambukhadika the wanderer went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After this exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Sariputta: "'Stress, stress,' it is said, my friend Sariputta. Which type of stress [are they referring to]?"

    "There are these three forms of stressfulness, my friend: the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change. These are the three forms of stressfulness."

    "But is there a path, is there a practice for the full comprehension of these forms of stressfulness?"

    "Yes, there is a path, there is a practice for the full comprehension of these forms of stressfulness."

    "Then what is the path, what is the practice for the full comprehension of these forms of stressfulness?"

    "Precisely this Noble Eightfold Path, my friend — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the practice for the full comprehension of these forms of stressfulness."

    "It's an auspicious path, my friend, an auspicious practice for the full comprehension of these forms of stressfulness — enough for the sake of heedfulness."


    For it might be not understood what "the stressfulness of pain" means:

    Not understanding the pain and it's origin causes stressfulness of pain.

    Not understanding Dukkha

    For it might be not understood what "the stressfulness of fabrication" means:

    Not understanding compounded phenomenon's and it's origin causes stressfulness of pain.

    Not understanding Anatta

    For it might be not understood what "the stressfulness of change" means:

    Not understanding that all compounded things are subject of change.

    Not understanding Anicca

    Dukkha is how ever always self made. As soon as there is no more self as well as no-self there is release of suffering.

    Maybe a little more simply starting with the first noble truth (Dukkha):

    dukkha ariya sacca

    "Now this, monks, is the Noble Truth of dukkha: Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha."


    to be continue...

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  6. ...continue:

    more elaborated:

    [Ven. Sariputta:] "Now what, friends, is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

    "And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.

    "And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging.

    "And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.

    "And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow.

    "And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation.

    "And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

    "And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.

    "And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.

    "And what is the stress of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one's harm, who wish for one's discomfort, who wish one no security from the yoke. This is called the stress of association with the unbeloved.

    "And what is the stress of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one's benefit, who wish for one's comfort, who wish one security from the yoke, nor with one's mother, father, brother, sister, friends, companions, or relatives. This is called the stress of separation from the loved.



    to be continue...

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  7. "And what is the stress of not getting what is wanted? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not to be achieved by wanting. This is the stress of not getting what is wanted. In beings subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not be subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, and may aging... illness... death... sorrow, lamentation, pain, distress, & despair not come to us.' But this is not to be achieved by wanting. This is the stress of not getting what is wanted.

    "And what are the five clinging-aggregates that, in short, are stressful? The clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of fabrications, the clinging-aggregate of consciousness: These are called the five clinging-aggregates that, in short, are stressful.

    "This, friends, is called the noble truth of stress.

    — MN 141


    and it comes down to (after also understanding the origin)

    "And what is the noble truth of dukkha? 'The six internal sense media,' should be the reply. Which six? The medium of the eye... the ear... the nose... the tongue... the body... the intellect. This is called the noble truth of dukkha."

    — SN 56.14


    _()_
    with metta
    Hanzze

    ReplyDelete
  8. Dear Hanzze;

    Thinking from this teaching as quoted "Now this, monks, is the Noble Truth of dukkha: Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha."

    You can see that Dukkha comprises of internal stresses and external affect.

    While external affect is a truth of Dhukkha, how could you have always denied the existing of Dhukkha outside?

    To practice the Dhamma for the ease of Dhukkha we must consider to eradicate both internal and external Dhukkha. Millions of people have enjoyed the happiness from the works of Buddhist monks.

    Dhammaduta

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  9. Dear Dhammaduta,

    it would be good to come back to Dhammadathu.

    Who experience Dukkha?
    Depending origin is difficult to understand. Not understanding the secound/third noble truth one does not find faith (out of understanding) in the eightfold path and the teachings of the Buddha.

    And yes there are many "Monks" and but less Bhikkhus. It's all a matter or previous deeds:

    "Monks who eat the food that other people donate, but then don't practice, can expect to be reborn as water buffaloes next time around, to till the fields and work off their debts."

    The people are happy with them, but actually it does not bring any release and no ending of suffering. Neither for the Monks nor for the people.

    Its only understandable if there is less dust in the eyes.
    This lifetime or 100 later, its up to your own effort and faith.

    ReplyDelete
  10. Try to put aside your attachments and read with all concentration you can effort, let your ideas some seconds beside. Don't worry, you can hold on them later again if it is needed any more.

    Analysis of Dependent Co-arising

    Dwelling at Savatthi... "Monks, I will describe & analyze dependent co-arising for you.

    "And what is dependent co-arising? From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

    "Now what is aging and death? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.

    "And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] media of the various beings in this or that group of beings, that is called birth.

    "And what is becoming? These three are becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.

    "And what is clinging/sustenance? These four are clingings: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging.

    "And what is craving? These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving.

    "And what is feeling? These six are classes of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.

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  11. "And what is contact? These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. This is called contact.

    "And what are the six sense media? These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.

    "And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.

    "And what is consciousness? These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.

    "And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.

    "And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance.

    "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."



    _()_
    with metta
    Hanzze

    ReplyDelete
  12. Dear Hanzze;

    Original Interdependent is not hard to understand. This thing arise, that thing arises; this thing disappears, that thing disappear. Original interdependent is not describing thing of Abhiddhama only, it does importantly describe worldly thing.

    Monks live by the offering of the people. The silent affects of the monks help create peace and wisdom among passer-byes. Monks must engage with people to practice non-violence.

    Dhammaduta

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  13. Dear Dhammaduta,

    its great if you have understood dependent origin, but I just wonder that if you did so, why do you hold on continuously to teach what was not taught?

    Falling Out of a Tree

    ...It's the same with dependent co-arising. "Ignorance is the condition for fabrications. Fabrications are the condition for consciousness. Consciousness is the condition for name and form." We've studied this and memorized it, and it's true, the way the Buddha has divided things up like this for students to study. But when these things actually arise, they're too fast for you to count.

    It's like falling from the top of a tree — thump! — to the ground. We don't know which branches we've passed. The moment the mind is struck by a good object, if it's something it likes, it goes straight to "good." It doesn't know the connecting steps in between. They follow in line with the texts, but they also go outside of the texts. They don't say, "Right here is ignorance. Right here is fabrication. Right here is consciousness. Right here is name and form." They don't have signs for you to read. It's like falling out of a tree. The Buddha talks about the mental moments in full detail, but I use the comparison with falling out of a tree. When you slip out of a tree — thump! — you don't measure how many feet and inches you've fallen. All you know is you've crashed to the ground and are already hurting.


    The task of a Bhikkhu is to practice and to keep the highest moral conduct. Of cause it is necessary that a monk needs to make his livelihood like a worldling if he neither practices nor keeps the Vinaya as he is no more worthy for alms.
    So he starts to give what people like to gain what he likes. He has left the holly way and joined the normal live of business, lose and gain.

    Not many understand what's the different between an worldly life and the holly path.

    _()_
    with metta
    Hanzze

    ReplyDelete
  14. Haliddakani Sutta: To Haliddakani

    I have heard that on one occasion Ven. Maha Kaccana was staying in Avanti at Osprey's Haunt, on Sheer-face Peak. Then Haliddakani the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Maha Kaccana: "Venerable sir, this was said by the Blessed One in Magandiya's Questions in the Atthaka Vagga:
    'Having abandoned home, living free from society, the sage in villages creates no intimacies. Rid of sensual passions, free from yearning, he wouldn't engage with people in quarrelsome debate.'

    "How is the detailed meaning of this, the Blessed One's brief statement, to be understood?"

    [Ven. Maha Kaccana:] "The property of form, householder, is the home of consciousness. When consciousness is in bondage through passion to the property of form, it is said to be living at home. The property of feeling... perception... fabrication is the home of consciousness. When consciousness is in bondage through passion to the property of fabrication, it is said to be dwelling at home.

    "And how does one not live at home? Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases, or obsessions with regard to the property of form: these the Tathagata has abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathagata is said to be not dwelling at home.

    "Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases or obsessions with regard to the property of feeling... perception... fabrication...

    "Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases or obsessions with regard to the property of consciousness: these the Tathagata has abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathagata is said to be not dwelling at home.

    "And how does one live with society? One who is in bondage to the distraction of the society of form-impressions is said to be living in society. One who is in bondage to the distraction of the society of sound-impressions... aroma-impressions... flavor-impressions... tactile-sensation-impressions... idea-impressions is said to be living in society. This is how one lives with society.

    "And how does one live free from society? The Tathagata has abandoned bondage to the distraction of the society of form-impressions, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathagata is said to be living free from society.



    to be continue...

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  15. ...continue:

    "The Tathagata has abandoned bondage to the distraction of the society of sound-impressions... aroma-impressions... flavor-impressions... tactile-sensation-impressions... idea-impressions, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathagata is said to be living free from society.

    "And how is one intimate in villages? There is the case where a certain person lives entangled with householders. Delighting together with them, sorrowing together with them, happy when they are happy, pained when they are pained, he takes on any of their arisen business affairs as his own duty. This is how one is intimate in villages.

    "And how is one not intimate in villages? There is the case where a monk lives unentangled with householders. Not delighting together with them, not sorrowing together with them, not happy when they are happy, not pained when they are pained, he does not take on any of their arisen business affairs as his own duty. This is how one is not intimate in villages.

    "And how is one not rid of sensual passions? There is the case where a certain person is not free of passion for sensual pleasures, not free of desire, not free of love, not free of thirst, not free of fever, not free of craving for sensual pleasures. This is how one is not rid of sensual passions.

    "And how is one rid of sensual passions? There is the case where a certain person is free of passion for sensual pleasures, free of desire, free of love, free of thirst, free of fever, free of craving for sensual pleasures. This is how one is rid of sensual passions.

    "And how does one have yearnings? There is the case where a certain person thinks, 'May form be like this in the future. May feeling... May perception... May fabrication... May consciousness be like this in the future.' This is how one has yearnings.

    "And how is one free from yearning? There is the case where a certain person does not think, 'May form be like this in the future. May feeling... May perception... May fabrication... May consciousness be like this in the future.' This is how one is free from yearning.

    "And how does one engage with people in quarrelsome debate? There is the case where a certain person is a fomenter of this kind of debate: 'You understand this doctrine & discipline? I'm the one who understands this doctrine & discipline. How could you understand this doctrine & discipline? You're practicing wrongly. I'm practicing rightly. What should be said first you said last. What should be said last you said first. I'm being consistent. You're not. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine, or extricate yourself if you can!' This is how one engages with people in quarrelsome debate.


    to be continue...

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  16. ...continue:

    "And how does one not engage with people in quarrelsome debate? There is the case where a certain person is not a fomenter of this kind of debate: 'You understand this doctrine & discipline? I'm the one who understands this doctrine & discipline. How could you understand this doctrine & discipline? You're practicing wrongly. I'm practicing rightly. What should be said first you said last. What should be said last you said first. I'm being consistent. You're not. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine, or extricate yourself if you can!' This is how one does not engage with people in quarrelsome debate.

    "So, householder, what was said by the Blessed One in Magandiya's Questions in the Atthaka Vagga:

    'Having abandoned home,
    living free from society,
    the sage in villages creates no intimacies.
    Rid of sensual passions,
    free from yearning,
    he wouldn't engage with people in quarrelsome debate.'

    "This is how the detailed meaning of this, the Blessed One's brief statement, is to be understood."


    _()_

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  17. Dear Hanzze;

    From reading all messages you copied and pasted here, I have not fallen from these teachings at all.

    Dhammaduta

    ReplyDelete
  18. Dear Dhammaduta,

    you do not need to justify anything. One needs to look by him self into the mirror and face his refection.
    If one is always honest to him self and is able to put Buddha Dhamma higher as his own ideas, one will constantly improve his conducts and views.

    Judging others is not practicing Dhamma, nobody would judge in any way. Defend is something that arises from identification. Honest living, how could one be touched?

    "the cycle of suffering is within us, if we cannot break through this cycle, we still experience sufferings and tears"

    Not easy to understand.

    _()_
    with metta
    Hanzze

    ReplyDelete
  19. Dear Hanzze;

    I am very honest to myself, to the Buddha Dhamma and to the sentient.

    "the cycle of suffering is within us, if we cannot break through this cycle, we still experience sufferings and tears" is the word of Lord Buddha, and it is not hard to understand for one who thoroughly understand Buddha Dhamma.

    Looking for self-purification and spread the words of peace, non-violence, tolerance and compassion to others are the true understanding of Buddha Dhamma.

    Dhammaduta

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  20. "Looking for self-purification and spread the words of peace, non-violence, tolerance and compassion to others are the true understanding of Buddha Dhamma."

    Congratulation! Congratulation! Congratulation!

    _()_
    with mudita
    Hanzze

    ReplyDelete
  21. Sadhu Sadhu Sadhu!

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  22. Phenomena are preceded by the heart,
    ruled by the heart,
    made of the heart.
    If you speak or act with a corrupted heart,
    then suffering follows you — as the wheel of the cart,
    the track of the ox that pulls it.

    Phenomena are preceded by the heart,
    ruled by the heart, made of the heart.
    If you speak or act with a calm,
    bright heart, then happiness follows you,
    like a shadow that never leaves.

    'He insulted me,
    hit me,
    beat me,
    robbed me' —
    for those who brood on this,
    hostility isn't stilled.

    'He insulted me,
    hit me,
    beat me,
    robbed me' —
    for those who don't brood on this,
    hostility is stilled.

    Hostilities aren't stilled
    through hostility, regardless.
    Hostilities are stilled through non-hostility:
    this, an unending truth.

    Unlike those who don't
    realize that we're here
    on the verge of perishing,
    those who do:
    their quarrels are stilled.

    He who, depraved,
    devoid of truthfulness
    & self-control,
    puts on the ochre robe,
    doesn't deserve the ochre robe.

    But he who is free of depravity
    endowed with truthfulness
    & self-control,
    well-established in the precepts,
    truly deserves the ochre robe.


    _()_
    with metta

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