លោកមេធាវីជួង ជួងីកោសក់បួសជាតាបស់បដិបតិ្តសមាធិភាវនា Lawyer Choung Choungy shaved head and ordained to practice meditation
លោក ជួង ជូងី មេធាវីការពារក្តីល្បីល្បាញឲ្យប្រជាជនស្លូតត្រង់និង សមាជិកគណបក្ស សម រង្ស៊ីបានកោសក់បួសជាតាបស់ធ្វើសមាធិធម៌-ភាវនាដើម្បី ស្វែងរកយុត្តិធម៌ រក្សាធម៌ និងរក្សាសេចក្តីល្អ ដែលជាគ្រឹះសំខាន់ឈាន ទៅរកការបដិបត្តិពិតប្រាកដ។
ធម៌មានន័យថាសភាវៈទ្រទ្រង់។ ព្រះពុទ្ធជាម្ចាស់សំដែងថា ធម្មោ ហវេ រក្ខតិ ធម្មចារី មានន័យថា ធម៌នឹងរក្សាបុគ្គលណាដែលប្រព្រឹត្តនិងបដិបតិ្តធម៌។ លោកមេធាវីជួង ជួងីពិតជាមានធម្មសងេ្វកយ៉ាងខ្លាំងចំពោះការវិវឌ្ឍន៏ចុង ក្រោយនែប្រព័ន្ធយុត្តិធម៌នៅកម្ពុជា ហើយការកោសក់បួសជាតាបស់ ធ្វើសមាធិភាវនានៅពេលនេះ ពិតជាជួយឱយចិត្តរបស់លោកស្ងប់ មានបញ្ញា និងអាចទាក់ទាញពុទ្ធបរិស័យ ខ្មែរទាំងអស់ឱយធ្វើដំណើរពី ក្រោយលោកទាំងអស់គ្នា។
កម្មដ្ឋានមានន័យថាទីតាំងនែការបដិបតិ្តធម៌រួមមានកាយ ចិត្ត និងទីកន្លែង ស្ងប់ញ៉ាំងអត្តភាពឱយឈានទៅរកការសំរេចធម៌ជាន់ខ្ពស់។ សមាធិភាវនា មានន័យថាបរិកម្មធម៌ណាមួយជាពុទ្ធគុណក្តី ជាធម្មគុណក្តី ជាសង្ឍគុណក្តី ដើម្បីលើកកំរិតចិត្តឱយឈានដល់ការសំរេចធម៌ជាន់ខ្ពស់។
លោកមហាត្មគន្ធី បានបដិបតិ្តសត្យកម្មនិងអវិហឹង្សា ដែលធ្វើឱយចិត្តលោក ស្ងប់សំរេចធម៌ជាន់ ខ្ពស់បណ្តាលឱយអង់គ្លេសប្រគល់ឯករាជ្យឱយឥណ្ឌា។
បច្ចុប្បន្នលោកAnna Hazareបានកំពុងបដិបតិ្តសមាធិភាវនាវដើម្បីធ្វើចិត្តឱយ ស្ងប់ដែលកើតពីសង្វេគធម៌នែអំពើពុករលួយដ៏អាក្រក់នៅប្រទេសឥណ្ឌា។
សូមចូលរួមអនុមោទនាលោកមេធាវីជួង ជួងី ក្នុងការកោសក់បួសជាតាបស់ ដើម្បីធ្វើសមាធិភាវនាវនៅពេលនេះ។ សង្ឍឹមថាពុទ្ធបរិស័ទខ្មែរនឹងចូលរួម បដិបត្តិជាមួយលោកដើម្បីសន្សំកុសលផលបុណ្យជាមួយគ្នាតែរៀងៗខ្លួន។
Much mudita!
ReplyDeleteMay he be able to let go of his worldly struggles and ideas and may he honestly try to reach Dhamma and join the eightfold path in this present life and reach minimum stream entering so that there will be no more return downward till the final goal.
May the people never use him and his way to fight for their worldly interests and may he never fall in strong delusion and turn left.
For his own welfare and the well far of all beings. This way is the highest expression of compassion and no other support is of more benefit then this.
"Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering."
[i]Dhp 144[/i]
_()_
with metta
Hanzze
But indeed it would be sad if we use such things as a show and hide our self in clothes to gain different things.
ReplyDeleteWhile residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (9) and (10) of this book, with reference to Devadatta.
Once the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana, went from Savatthi to Rajagaha. There, the people of Rajagaha invited them, with their one thousand followers, to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms-giving ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited Rajagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Rajagaha.
Devadatta promptly made the cloth into robes and moved about pompously, wearing them. Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.
Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to the paccekabuddhas* on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a paccekabuddha fell down on their knees to pay obeisance. They easily fell prey to the hunter. Thus, one by one, he killed the last elephant in the row each day for many days.
The Bodhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of his followers he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robe. Seeing the yellow robe, he desisted and spared the life of the hunter.
The hunter was rebuked for trying to kill under cover of the yellow robe and for commuting such an act of depravity. The hunter clearly did not deserve to put on the yellow robe.
Then the Buddha spoke in verse as follows:
Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.
Verse 10: He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.
_()_
with metta
Dear Hanzze;
ReplyDeleteWhat do you mean by not being used by others or change others from this self-disciplined meditation of Mr. Choungny? It would be a bias if you interfere his righteousness.
Lord Buddha, by his renunciation and dedication, he could change millions of Hinduists and many others.
So with this changing of others, you mean Buddha was wrong?
Your rationals with the effort to copy and paste of references from other sources doesn't make you credible if you have already pursued bias in your mind and heart.
Dhammaduta
Dear Dhammaduta,
ReplyDeletemaybe knowing that you catch up the wrong idea rather to reflect on what is written I had signed "if" special.
Some think that other references that those from the Buddha are more relevant for peace an happiness. It's just a matter of faith in what Buddha taught.
And I didn't know that the Buddha made his renunciation a public event. That is more the Jesus way to make people feel: "Look I scarify my self for you!" Come on, start to understand the different between kindergarten and Dhamma practice.
Step aside a little, give a side you attachments and preconceptions and look honestly what is going on here.
One who renounce, starts his renouncing with renouncing and not with the opposite. If cutting the hairs in public and publish such actions as well as teaching Dhamma while not having peace for one self would be helpful and bring people to life a honest life, Cambodia would be a place of saints.
But never a reason to worry: "If he/we/you would understand, we would not do it". If people would act in such a way with full awareness, then we could call it really evil to play a game with blind believing devotes.
We do not need to thinks bad on others as well as we do not need to prejudice others, but we need to take care of our dust in our eyes as well as we should not be angry if somebody pour some water on our eyes. Just sweep away the water (it might had take some dust from the eyes) and look one more time. Just look for your self and reflect for your self.
You would find every evil inside your self and you would start to understand its cause.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteThe teaching of self is the help of self doesn't mean "self" in here is lonely and tolerate with all incoming disasters. Your point on taking care dust on our eyes and should not be angry with someone else pouring some water on our eyes are not essential in Buddha's teaching...it is very passive one.
SELF according to the Buddha's teaching refers to "wisdom", "realization", or "enlightenment".
But reporters ask question to Somdech Dalai Lama if a dog is running after him intentionally to bite him, what will he do? He said use stick or noisy gun to scar the dog.
Self in here is active self, not passive self. If you have kept teach Cambodian people by such passive teaching, this nation will never exist. You should turn this lesson to Vietnamese people whose mentality is aggressive and expansionalistic...
Dhammaduta
Dear Dhammaduta,
ReplyDeletethis are again nice ideas, but actually also not Buddha Dhamma.
Maybe a sutta about the five Brethren might help:
Pañcavaggi Sutta: Five Brethren
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
"Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.' But precisely because form is not self, form lends itself to dis-ease. And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'
"Feeling is not self...
"Perception is not self...
"[Mental] fabrications are not self...
"Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'
"What do you think, monks — Is form constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"...Is feeling constant or inconstant?"
"Inconstant, lord."...
"...Is perception constant or inconstant?"
"Inconstant, lord."...
"...Are fabrications constant or inconstant?"
"Inconstant, lord."...
"What do you think, monks — Is consciousness constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
to be continue...
...continue:
ReplyDelete"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"Any feeling whatsoever...
"Any perception whatsoever...
"Any fabrications whatsoever...
"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were fully released from fermentation/effluents.
I am not sure if it is possible to transport Dhamma if one is deeply caught in racism.
And regarding to nations, yes they are also just ideas. Coming to birth and decay. True characteristics are real for all phenomena's.
From not understanding self comes mine and yours, discrimination and the mass of suffering.
Regarding the dog, he usually bits people who fear or have any other bad vibrancy, as he also just fears.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIf you can prove that hitting back a thief or call someone who like stilling a thief is a racism; what will you do?
In some developed countries, they have tried to create good words to call the bad persons but finally the bad persons are still bad.
Buddha Dhamma has stressed on "doing good results in good, doing bad results in bad", in order to measure its outcome we need to use wisdom for it.
Dhammaduta
Dear Dhammaduta,
ReplyDeletethat is again your idea, but not what the Buddha taught.
He neither taught to struggle, no to fight, nor to protest, nor to shout, he simply taught:
Effacement
12. "But herein, Cunda, effacement should be practiced by you:[16]
(1) Others will be harmful; we shall not be harmful here — thus effacement can be done.[17]
(2) Others will kill living beings; we shall abstain from killing living beings here — thus effacement can be done.
(3) Others will take what is not given; we shall abstain from taking what is not given here — thus effacement can be done.
(4) Others will be unchaste; we shall be chaste here — thus effacement can be done.
(5) Others will speak falsehood; we shall abstain from false speech here — thus effacement can be done.
(6) Others win speak maliciously; we shall abstain from malicious speech here — thus effacement can be done.
(7) Others will speak harshly; we shall abstain from harsh speech here — thus effacement can be done.
(8) Others will gossip; we shall abstain from gossip here — thus effacement can be done.
(9) Others will be covetous; we shall not be covetous here — thus effacement can be done.
(10) Others will have thoughts of ill will; we shall not have thoughts of ill will here — thus effacement can be done.
(11) Others will have wrong views; we shall have right view here — thus effacement can be done.
(12) Others will have wrong intention; we shall have right intention here — thus effacement can be done.
(13) Others will use wrong speech; we shall use right speech here — thus effacement can be done.
(14) Others will commit wrong actions; we shall do right actions here — thus effacement can be done.
(15) Others will have wrong livelihood; we shall have right livelihood here — thus effacement can be done.
(16) Others will make wrong effort; we shall make right effort here — thus effacement can be done.
(17) Others will have wrong mindfulness; we shall have right mindfulness here — thus effacement can be done.
(18) Others will have wrong concentration; we shall have right concentration here — thus effacement can be done.
(19) Others will have wrong knowledge; we shall have right knowledge here — thus effacement can be done.
(20) Others will have wrong deliverance; we shall have right deliverance here — thus effacement can be done.
(21) Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here — thus effacement can be done.
(22) Others will be agitated; we shall be unagitated here — thus effacement can be done.
(23) Others will be doubting; we shall be free from doubt here — thus effacement can be done.
(24) Others will be angry; we shall not be angry here — thus effacement can be done.
(25) Others will be hostile; we shall not be hostile here — thus effacement can be done.
(26) Others will denigrate; we shall not denigrate here — thus effacement can be done.
(27) Others will be domineering; we shall not be domineering here — thus effacement can be done.
(28) Others will be envious; we shall not be envious here — thus effacement can be done.
(29) Others will be jealous; we shall not be jealous here — thus effacement can be done.
(30) Others will be fraudulent; we shall not be fraudulent here — thus effacement can be done.
to be continue...
...continue:
ReplyDelete(31) Others will be hypocrites; we shall not be hypocrites here — thus effacement can be done.
(32) Others will be obstinate; we shall not be obstinate here — thus effacement can be done.
(33) Others will be arrogant; we shall not be arrogant here — thus effacement can be done.
(34) Others will be difficult to admonish; we shall be easy to admonish here — thus effacement can be done.
(35) Others will have bad friends; we shall have noble friends here — thus effacement can be done.
(36) Others will be negligent; we shall be heedful here — thus effacement can be done.
(37) Others will be faithless; we shall be faithful here — thus effacement can be done.
(38) Others will be shameless; we shall be shameful here — thus effacement can be done.
(39) Others will be without conscience; we shall have conscience here — thus effacement can be done.
(40) Others will have no learning; we shall be learned here — thus effacement can be done.
(41) Others will be idle; we shall be energetic here — thus effacement can be done.
(42) Others will be lacking in mindfulness; we shall be established in mindfulness here — thus effacement can be done.
(43) Others will be without wisdom; we shall be endowed with wisdom — thus effacement can be done.
(44) Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them;[18] we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease — thus effacement can be done.
As any further alternative to effacement does not lead to release.
_()_
with metta
Hanzze
The Way Upward
ReplyDelete15. "Cunda, as all unsalutary states lead downward and all salutary states lead upward, even so, Cunda:
(1) A person given to harmfulness has harmlessness to lead him upward.[22]
(2) A person given to killing living beings has abstention from killing to lead him upwards.
(3)-(43)...
(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding to lead him upward.
Quenching
16. "Cunda, it is impossible that one who is himself sunk in the mire[23] should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.
"It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions],[24] should make others restrained and disciplined, should make them attain to the full quenching [of passions].[25] But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda:[26]
(1) A person given to harmfulness has harmlessness by which to attain to the full quenching [of it].
(2) A person given to killing living beings has abstention from killing by which to attain to the full quenching [of it].
(3)-(43)...
(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to attain the quenching [of them].
all taken from the Sallekha Sutta: The Discourse on Effacement with might be good to remember when defilement rise up. Struggle does not bring peace, not for one self and not for others as well.
_()_
Dear Hanzze;
ReplyDeleteOf course, the Buddha's teaching is about ballancing: middle path (Majjhima-padipada), Zen means central or Eightfold Path etc.
To achieve higher Dhamma stage, one needs to balance his/her Saddha (determination) with Wisdom...etc
There are some misundertanding on the idea of non-effacement in Buddhism to overcome all Mara (evils). Nalanda university was totally burned by Turk extremists not becouse Turks were so smart and cruel, it was because Buddhists were so peaceful, no resiliency.
We cannot stop violence by non-violence only, or we cannot fight against violence by using violence, the tool Buddha used was WISDOM.
This is the core teaching of Lord Buddha.
Dhammaduta
Dear Dhammaduta,
ReplyDeleteits always interesting how you try to excel the Suttas with your personal ideas and call it even Dhammaduta.
Of cause some wisdom is needed to understand Dhammapada (way of truth):
Verse 3.
Who bears within them enmity:
"He has abused and beaten me,
defeated me and plundered me",
hate is not allayed for them.
Verse 5.
Never here by enmity
are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.
Let me bring some explanations what maya and satheyya is, as there are many who misunderstand wisdom with maya and it's brother Satheyya.
Maya (trickery - illusion)
"In some cases, tanha lobha is called maya. Maya is like a magician, a conjurer. Just as the magician picks up a stone and makes the audience believe it to be gold nugget; just so maya does conceal one's faults. It means one who exercises maya pretends to be flawless though he is not."
Satheyya
Along with maya, satheyya should also be understood. When one pretends to have certain qualities and make other think highly of him, such kind of lobha is called satheyya. Maya conceals one's faults and pretends to be faultless, whereas satheyya pretends to have non-existence qualities. Both of them are trickeries or deceptions.
Monk's Satheyya
Pretending to be virtuous though not; pretending to have good practice though having none; pretending to be learned though not; such pretences are called satheyya. So long as his pretensions are not discovered by clever lay donors, the pretentious satheyya monk may feel safe. Even when they see through the deceptions, they would opine, "That is not our concern, whether he deceives or not." The monk continues to enjoy the fruits of his satheyya."
"Maya and satheyya are more wicked than lobha (common greed). The following will clarify this fact. Monks, who have no morality, concentration and wisdom, pretending to have them, will boast to be like the virtuous who have real morality, concentration and wisdom. As a result of such pretensions, they will suffer in samsara. The laymen, who happen to take refuge in such monks, will not gain knowledge; offertories given to them will not be of much merit to the donors.Thus, as maya and satheyya deceive one or many people or even the whole country (as in the case of sectarian leaders who pretend to be Buddhas) or the whole world, they should be categorized as very wicked. However, people who regard themselves to be virtuous and have fulfilled perfections (parami) should take care that dishonest and wicked states of mind do not appear in them and in the people who are related to them; and they should all strive to be pure, intelligent, active, righteous and noble-minded personages."
There is a saying, "Faith leads to tanha (lust), while wisdom ends in Maya (deception)."
Blind devoted people and tricky "Teacher" are a perfect pair. Few people can be trusted; to associate with honest people is possible only as a result of wholesome deeds done in previous lives.
How ever, Maya does not mean that a person or a being is a mad one, but it means that he/she is caught in a strong illusion mixed with worldly greed (tanha)
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with metta
Hanzze
Dear Hanzze;
ReplyDeleteIt seems you support the silence of our Buddhists to be beheaded or strangled. In case of event happened at Buddhist Nalanda university, the non-resiliency led to the total burn and devastating of this largest and oldest university. It is not my personal idea, it is the lesson we should learn and follow the right path Lord Buddha taught us to be more mindful, resilient and pro-active to the evils surrounding us.
There are numerous interpretation of the Dhamma, but one dangerous thing Buddha said again and again is the heedlessness of his disciple.
Appamaatha means heedfulness. It also means be mindful, alertful, resilient, and pro-active etc.
It means you have many words to say to denounce the monks have have engaged with social affairs. What kind of monks you dwelling with now? I really want to know.
Of course, in Burma, there are at least 4 sects of Buddhism: socially engaged monks, forest monks, ancient monks and Vipassana monk. If you can criticize which group is best, which group is worst?
Regards,
Dhammaduat
Dear Dhammaduta,
ReplyDeleteas a disciple of the Buddha you should not be interested in any sects as well there is no need to imitate others.
"which group is best, which group is worst?" is a question that arises out of mana (conceit, pride).
If one regards himself superior or equal or inferior by reason of the body that is impermanent, painful and subject to change, what else is it than not seeing reality? Or if one regards himself superior or equal or inferior by reason of feelings, perceptions, volitions or consciousness, what else is it than not seeing reality? If one does not regard himself superior or equal or inferior by reason of the body, the feelings, perceptions, volitions or consciousness what else is it than seeing reality?
— SN 22.49
Now let me explain what mindfulness (not heedless) means and what is worthy to observe to gain release:
"And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness...
"This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference."
— DN 22
Social engagement is very important, you can do some voluntary work in a hospital, you can do some voluntary and teach children reading and writing as well as ethic and moral, even some meditation, you can take some tools and fill up holes on the street, you can also spend your time and pic up garbage. That is all social work and would lead to fulfillment of paramis.
Even as a monk you can do such things if you are not ready to mindfulness and concentration yet.
The highest action is to release one self from suffering and to teach others to do so: Dhammadana
Not understanding the first noble truth, one would be not able to understand the second and then not the third and never would understand what the fourth (noble eightfold path) is about. It's all about ending suffering and there is no other way like this.
So why not start to be really active in the right direction? There is really much to do and Dhamma is all about you.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIt seems you ignore to elaborate the concept of be resilient, mindful and aware of thing appearing, standing for a while, and disappearing. Those things are internally and externally.
In meditation, body and mind is inseparable. Remember, socially engaged Buddhism has counted from minor works you described to national and international scales.
About the study of the different forms of Buddhism has been teaching in schools. If you reject to describe it, it means you have accepted only hand and head, but you reject the existing of feet etc.
Every is collective! Everything is original interdependent!
Dhammaduta
Dear Dhammaduta,
ReplyDelete"Every is collective! Everything is original interdependent!"
First of all, that is not the Theravada view as well it can not be found in the Tripitaka. Of cause it is the view of some other school walking the line of eternity.
How ever, it is a fact that you can change maximum your behavior, your character and lead your karma. It is nonsense to believe that one can change the outside without starting inside.
Till the time Buddha gained the highest knowledge he never tried to convince others as well as he was very aware that he is able to find the problem deep inside him self.
If you can not let go of "everything is collective" (which is simply a Hindu view and nothing else) it's also ok. Start to find peace your self and you will effect everything.
You would not do that for others, would you?
You still spread you ideas but not a little Buddha Dhamma. Its not easy to let go of self and have faith in the Dhamma. It could even happen that Buddha might be higher as one see's him self.
There are less who like to be just part of it, but there are many who like to make it their own.
Depending origin is not easy to understand for it needs to be observed by one self. But before we are a good amount of defilement cleaned to be able to observe it we need to start with right view than we follow right intention out of it right speech, action - and very important - livelihood carried by right effort, we start with right mindfulness:
"One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness...
"One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness...
"One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness...
"One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness...
"One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness..."
— MN 117
And mindfulness maintained we are able to gain right concentration:
"Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions."
— MN 117
and then my friend, having understood the eightfold path:
Get up! Sit up! What's your need for sleep? And what sleep is there for the afflicted, pierced by the arrow (craving), oppressed? Get up! Sit up! Train firmly for the sake of peace, Don't let the king of death, — seeing you heedless — deceive you, bring you under his sway.
— Sn 2.10
"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
— SN 35.145
To practice is only up to you, just your suffering will support and push. You can wait till it is stronger or start to practice now and yet.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteYour denial on the interrelated and collective teaching of Dhamma is baseless. It is not Hindu. As you can observe from creator religion which base on non-collective phenomena, it is not Buddhism at all.
Let open some pages of Tripita, Theravada Tipitaka.
- Search the word "Sangsara = kamma+vipakka+jati
- Padica-samupadda or original interdependent.
I think while you are good in copying and pasting from other source, it seems you have never thoroughly read and conceptualize them at all.
Dhammaduta
Dear Dhammaduta,
ReplyDeleteI still wait on some enlightenment from you and actually still do not understand why you do not simply quote on what is delivered in the Tripitaka as it would be more secure as some personal ideas.
Maybe you have a different Tripitaka, as all this is from the Tripitaka, without a mix of own ideas. If somebody has eyes and less attachments to his thought of what is, he might be able to read him self.
Nothing more is needed.
Its good if you start to think a little about dependent origin, but I tell you it has its limits to understand it intellectual.
"Every is collective! Everything is original interdependent!" is the Mahayana view of things and comes from the strong on holding Hindu influence "the world is one" idea.
Dependent origin in the Tripitaka describes the becoming and decay, individual.
Try it, if you don't read a quote here, you would not quarrel. So its you your self that makes his world.
Maybe once again, you need to be heedful of all and what is the All?
"Monks, I will teach you the All. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All. [1] Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range."
SN 35.23
Actually easy, if we would understand.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIt is still problematic for you to copy and paste the original phrases from a very relevant source, but your understanding is not in that phrase or source.
You must conceptualize the term "monotheism", "polytheism", and "Buddhism of cause and effect".
Dhammaduta
Dear Dhammaduta,
ReplyDeleteI am not here to use Dhamma for my ideas and I am not here to win any battle.
There are some suttas where people who are interested to know what the Buddha really taught can read.
It is not possible to make somebody understand things. Sometimes it is an amount wisdom to make better researches, sometime additional pain is needed to let go of unskillful things.
I don't know any noble disciple who would think that reciting (copy and past) of what the Buddha taught is not so good as his deluded ideas.
Be mindful and remember, its always possible to change, its not needed to win anything, one just needs to conquer him self.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIt seems you position yourself very high. According your own words, you are the wiseman, the scholar and the Enlightened One etc. For me, I am just a simple Dhamma learner and try to understand the Dhamma with mindful observation and practicing.
Like you said Buddha Dhamma is the teaching of "egg and chicken" or "it has its both ends", it is not different from other theistic religion.
Actually, Buddha Dhamma principally instructs us to understand the Reality, the cause and effect (or Original Interdependence), not the extreme end of theistic religions. By this understanding, Buddhism has never been faced by critics of crusade or religious persecution etc.
I hope you understand this concept.
Dhammaduta
I am happy that you slowly find back to the Buddha Dhamma.
ReplyDeleteAs for hope, Buddha did not taught hope. Hope is attachment to the future, hope causes laziness, hope leads to dreams and ideas.
Being just present as much as possible and act harmlessness, nothing more and one can also use his memory to improve his present act.
"Buddhism has never been faced by critics of crusade or religious persecution etc."
I much disappoint you, also in Cambodia Buddha Dhamma was used for revolution and war. That is why it is very important to understand that Buddha Dhamma is about selfdetermination and self purification and has nothing to do with judgment of others and call for rebellion as well as nothing with politic and opposition.
Those who do so will suffer really hard.
As for my position, you see I am just a monkey and you should not follow or listen to a monkey. Therefore just relay on what was taught by the Buddha, relay on Dhamma. Give up following other doctrines and give up your ideas.
There is not a single error in the teachings to liberation, happiness and peace. We just need to take care about our thoughts and constantly maintain a consciousness supported by endless metta. In this way, we never can do wrong.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteAccording to your words, it seems I have derailed from Dhamma before. For the preacher who is honest to himself and honest to the Buddha Dhamma, he/she find faults of others none. But your words "personal ideas", and "slowly back to the Buddha Dhamma", and "use Buddha Dhamma for politics and opposition", come very often out from your mouth.
I am disappointed this. By wisdom, Bhikkhu monks and Buddhists will not be bullied by others. By wisdom, the unjust occurrences must not happen in a Buddhist country like Cambodia.
Dhammaduta
Look Dhammaduta,
ReplyDeleteDhamma is something that needs to be realized by one self, all the suttas and even preaches of people as well as hints and critic form admirable friends are just pointing to the real resource, it's your own heart.
So when ever somebody tells you something, never take it personal in the first hand (there is actually no such a "I" which can be harmed or be pride), put reflect on it wisely without like or dislike.
There might be critic which is wrong, so no need to be touched by it and there might be critic which in fact is right so its to be seen as a help. Of cause it's not always easy, especial if one already walks the way of maya for a longer time, but it is never to late to unmask maya inside one self and let go of wrong ways and adopt wise ways.
There are so many suttas and there are also sometimes people with some experiences and you may also come across wise people one time. To be able to benefit from such things, its very important to listen, to reflect and put own ideas aside.
One who is able to learn in that way (let me give a quote of Confucius here as this proverb meet the teachings of the Buddha very well)
"If I am walking with two other men, each of them will serve as my teacher. I will pick out the good points of the one and imitate them, and the bad points of the other and correct them in myself.
will never have enemies and will always grow in understanding in the right way.
So even at the beginning of practice we are able join the middle path, the path between hatred and love (tanha). Sometimes there are people who will tell you that you stick on the side of hatred (dislike and aversion) and sometimes there are people who will tell you that you stick on the side of love (tanha, attachment, greed) and in this way, they give you the possibility to let go of delusion again and see the middle path again.
Do not avoid such people, when they come across your way. We must be aware that if we have much dust in our eyes we would not see what is right and what s wrong and therefore:
"And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship."
— AN 8.54
to be continue...
...continue:
ReplyDeleteThe whole of the holy life
As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve...right speech...right action...right livelihood...right effort...right mindfulness...right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how having admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."
— SN 45.2
Only a fool do not censure you as his interests are not just that you would grow, he just uses you for his task.
_()_
with metta
Hanzze