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| HOW TO DISCERN THE TRUE BUDDHA-WORD Through these four characteristics a Buddha-word may be recognized. 1. It refers to Truth, not to un-truth, 2. to the Law, not to the non-law, 3. it decreases sin, does not increase it, 4. it shows the advantage of Nirvana, does not indicate the benefits of continued rebirths... When anyone utters a word endowed with these four characteristics, young people with faith will perceive the Buddha... They will hear His Law as he preaches.. Everything, that is well said, is a Buddha-word. |
| BUDDHA'S SELF-PORTRAIT... Victorious over all, omniscient am I, among all things undefiled, leaving all, through death of craving freed, by knowing for myself, whom should I follow? For me there is no teacher - one like me does not exist, in the world with its devas no one equals me. For I am perfected in the world, the teacher supreme am I, I alone am all-awakened, become cool am I, Nirvana-attained. To turn the Dharma wheel I go to Kasi's city, beating the drum of deathlessness in a world that's blind become. Like me, they are victor's indeed, who have won to destruction of the cankers; vanquished by me are evil things, therefore I am a victor. THE BUDDHA'S TESTAMENT... I have preached the truth without making any distinction between exoteric and esoteric doctrine: for in respect of the truths, the Tathagata has no such thing as the close fist of a teacher, who keeps some things back. Now the Tathagata thinks not that it is he who should lead the brotherhood, or that the order is dependent on him. Why then should he leave instructions in any matter concerning the order? I am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days. Therefore, be you lamps unto yourselves. Be a refuge to yourselves. Betake yourself to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to anyone besides yourselves. (Note: In 1956 the Buddhist world celebrated the 2,500 anniversary of the Buddha's Parinirvana. Assuming a life space of eighty years, that would give us 624-544 BCE as the dates of the Buddha's life. Most Western scholars prefer dates of c. 480-400 BCE.) |
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| MINDFULNESS "O monks," said the Buddha, "there is a most wonderful way to help living beings realize purification, overcome direct-ly grief and sorrow, end pain and anxiety, travel the right path, and realize Nirvana. This way is the Four Establish-ments of Mindfulness. What are the Four Establishments? Monks, a practitioner remains established in the observa-tion of the body in the body, diligent, with clear understanding, mindful, having abandoned every craving and every dis-taste for this life. One remains established in the observation of the feelings in the feelings, diligent, with clear under-standing, mindful, having abandoned craving and every distaste for this life. One remains established in the observa-tion of the mind in the mind, diligent, with clear understanding, mindful, having abandoned craving and every distaste for this life. One remains established in the observation of the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life. And how does a practi-tioer remain established in the observation of the body in the body? One goes to the forest, to the foot of a tree, or to an empty room, sits down cross-legged in the lotus position, holds one's body straight, and establishes mindfulness in front of oneself. Breathing in, one is aware of breathing in. breathing out, one is aware of breathing out. Breathing in a long breath, one knows, 'I am breathing in a long breath.' Breathing out a long breath, one knows, 'I am breathing out a long breath.' Breathing in a short breath, one knows, 'I am breathing in a short breath.' Breathing out a short breath, one knows, 'I am breathing out a short breath.' Moreover, when walking, the practitioner is aware, 'I am walk-ing'; when standing is aware, 'I am standing'; when sitting, is aware, 'I am sitting'; when lying down, is aware, 'I am lying down.' In whatever position one's body happens to be, one is aware of the position of the body. When one is going forward or backward, one applies full awareness to one's going forward or backward. When one looks in front or looks behind, bends down or stands up, one also applies full awareness to what one is doing. One applies full awareness to wearing the robe or carrying the alms bowl. When one eats or drinks, chews or savors the food, one applies full aware-ness to all this. When passing excrement or urinating, one applies full awareness to this. When one walks, stands, lies down, sits, sleeps or wakes up, speaks or is silent, one shines his awareness on all this. Monks, how does a practitioner remain established in the observation of the feelings in the feelings? Whenever the practitioner has a pleasant feeling, one is aware, 'I am experiencing a pleasant feeling.' Whenever one has a painful feeling, one is aware, 'I am experi-ening a painful feeling.' Whenever one experiences a feeling which is neither pleasant nor painful, one is aware, 'I am experiencing a neutral feeling.' When one experiences a feeling based in the body, one is aware, 'I am experiencing a feeling based in the body.' When one experiences a feeling based in the mind, one is aware, 'I am experiencing a feeling based in the mind.' Monks, how does a practitioner remain established in the observation of the mind in the mind? When one's mind is desiring, the practitioner is aware, 'My mind is desiring.' When one's mind is not desiring, one is aware, 'My mind is not desiring.' When one's mind is hating something, one is aware, 'My mind is hating.' When one's mind is not hating, one is aware, 'My mind is not hating.' When one's mind is in a state of ignorance, one is aware, 'My mind is in a state of ignorance.' When one's mind is not in a state of ignorance, one is aware, 'My mind is not in a state of ignorance.' When one's mind is tense, one is aware, 'My mind is tense.' When one's mind is not tense, one is aware, 'My mind is not tense.' When one's mind is distracted, one is aware, 'My mind is distracted.' When one's mind is not distracted, one is aware, 'My mind is not distracted.' When one's mind has a wider scope, one is aware, 'My mind has widened in scope.' When one's mind has a narrow scope, one is aware, 'My mind has become narrow in scope.' When one's mind is composed, one is aware, 'My mind is composed.' When one's mind is not composed, one is aware, 'My mind is not composed.' When one's mind is free, one is aware, 'My mind is free.' When one's mind is not free, one is |
| is aware, 'Dullness and drowsiness are not present in me.' When dullness and drowsiness begin to arise, one is aware of it. When already arisen dullness and drowsiness are abandoned, one is aware of it. When dullness and drowsiness al-ready abandoned will not arise again in the future, one is aware of it. #4- When agitation and remorse are present in oneself, one is aware, 'Agitation and remorse are present in me.' When agitation and remorse are not present in one-self, one is aware, 'Agitation and remorse are not present in me.' When agitation and remorse begin to arise, one is aware of it. When already arisen agitation and remorse are abandoned, one is aware of it. When agitation and remorse already abandoned will not arise again in the future, one is aware of it. #5- When doubt is present in oneself, one is aware, 'Doubt is present in me.' When doubt is not present in oneself, one is aware, 'Doubt is not present in oneself, one is aware, 'Doubt is not present in me.' When doubt begins to arise, one is aware of it. When already arisen doubt is abandoned, one is aware of it. When doubt already abandoned will not arise again in the future, one is aware of it. This is how the practitioner remains established in the observation of the objects of mind in the objects of mind: obser-vation of the objects of mind from inside the objects of mind or outside the objects of mind, or observation of the ob-jects of mind from both the inside and the outside. One remains established in the observation of the process of disso-lution in the objects of mind or both in the process of coming-to-be and the process of dissolution. Or one is mindful of the fact, 'There is an object of the mind here,' until understanding and full awareness come about. One remains estab-lished in the observation, free, not caught up in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind with regard to the Five Hindrances, O monks. Further, monks, the practitioner remains established in the observation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening. How does one remain established in the practice of observation of the Seven Factors of Awakening? #1- When the factor of awakening, mindfulness, is present in oneself, one is aware, 'Mindfulness is present in me.' When mindfulness is not present in oneself, one is aware, 'Mindfulness is not present in me.' One is aware when not-yet-born mindfulness is being born and when already-born mindfulness is perfectly developed. #2- When the factor of awaken-ing, investigation-of-phenomena, is present in oneself, one is aware, 'Investigation-of-phenomena is present in me.' When investigation-of-phenomena is not present in oneself, one is aware, 'Investigation-of-phenomena is not present in me.' One is aware when not-yet-born investigation-of-phenomena is being born and when already-born investigation-of-phenomena is perfectly developed. #3- When the factor of awakening, energy, is present in oneself, one is aware, 'Energy is present in me.' When energy is not present in oneself, one is aware, 'Energy is not present in me.' One is aware when not-yet-born energy is being born and when already-born energy is perfectly developed. #4- When the factor of awakening, joy, is present in oneself, one is aware, 'Joy is present in me.' When joy not present in oneself, one is aware, 'Joy is not present in me.' One is aware when not-yet-born joy is being born and when already-born joy is perfectly developed. #5- When the factor of awakening, ease, is present in oneself, one is aware, 'Ease is present in me.' When ease is not present in oneself, one is aware, 'Ease is not present in me.' One is aware when not-yet-born ease is being born and when already-born ease is perfectly developed. #6- When the factor of awakening, concentra-tion, is present in oneself, one is aware, 'Concentration is present in me.' When concentration is not present in one-self, one is aware, 'Concentration is not present in me.' One is aware when not-yet-born concentration is being born, and when already-born concentration is perfectly developed. #7- When the factor of awakening, letting go, is present in oneself, one is aware, 'Letting go is present in me.' When letting go is not present in oneself, one is aware, 'Letting go is not present in me.' One is aware when not-yet-born letting go is being born and when already-born letting-go is perfectly developed. This is how the practitioner remains established in the observation of the objects of mind in the ob-jects of mind with regard to the Seven Factors of Awakening, observation of the objects of mind from inside the objects of mind or outside the objects of mind, or observation of the objects of mind from both the inside and the outside. One remains established in the observation of the process of coming-to-be in the object of mind or the process of dissolution in the object of mind or both in the process of coming-to-be and the process of dissolution. Or one is mindful of the fact, 'There is an object of mind here,' until understanding and full awareness comes about. One remains established in the observation, free, not caught up in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening, O monks. How, monks, does the practi-tioner remain established in the observation of the Four Noble Truths? A practitioner is aware, 'This is suffering,' as it arises. One is aware, 'This is the cause of suffering,' as it arises. One is aware, 'This is the end of suffering,' as it arises. One is aware, 'This is the path which leads to the end of suffering,' as it arises. Monks, one who practices in the Four Establishments of Mindfulness for seven years can expect one of two fruits -- the highest understanding in this very life or, if there remains some residue of affliction, he can attain fruit of no-return. Left alone seven years, monks, whoever practices in the Four Establishments of Mindfulness for six, five, four, three, two years, one year , or one month, can also expect one of two fruits - either the highest understanding in this very life or can attain the fruit of no-return." The monks were delighted to hear the teaching of the Buddha. They took it to heart and began to put it into practice. |
| aware, 'My mind is not free.' Monks, how does a practitioner remain established in the observation of the objects of mind in the objects of mind? First of all, one observes the objects of mind in the objects of mind with regard to the Five Hindrances. How does one observe this? #1- When sensual desire is present in oneself, one is aware, 'Sensual de-sire is present in me.' Or when sensual desire is not present in oneself, one is aware. 'Sensual desire is not present in me.' When sensual desire begins to arise, one is aware of it. When already arisen sensual desire is abandoned, one is aware if it. When sensual desire already abandoned will not arise again in the future, one is aware of it. #2- When anger is present in oneself, one is aware, 'Anger is present in me.' When anger is not present in oneself, one is aware. 'Anger is not present in me.' When anger begins to arise, one is aware of it. When already arisen anger is abandoned, one is aware of it. When anger already abandoned will not arise again in the future, one is aware of it. #3- When dullness and drowsiness are present in oneself, one is aware, 'Dullness and drow- siness are present in me.' When dullness and drowsiness are not present in oneself, one |
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| A disturbed mind is forever active, jumping hither and thither, and is hard to control; but a tranquil mind is peaceful; therefore, it is wise to keep the mind under control. It is a man's own mind, not his enemy or foe, that lures him into evil ways. The one who protects his mind from greed, anger and foolishness, is the one who enjoys real and lasting peace. To utter pleasant words without practicing them is like a fine flower without fragrance. The fragrance of a flower does not float against the wind; but the honor of a good man goes even against the wind into the world. A night seems long to a sleepless man and a journey seems long to a weary traveler; so the time of delusion and suffering seems long to a man who does not know the right teaching. On a trip, a man should travel with a companion of equal mind or one who has a better mind; one had better travel alone than to travel with a fool. An insincere and evil friend is more to be feared than a wild beast; a wild beast may wound your body, but an evil friend with wound your mind. So long as a man can not control his own mind, how can he get any satisfaction from thinking such thoughts as, "This is my son" or "This is my treasure?" A foolish man suffers from such thoughts. To be foolish and to recognize that one is a fool, is better than to be foolish and imagine that one is wise. A spoon cannot taste of the food it carries. Likewise, a foolish man cannot understand the wise man's wisdom even if he associates with a sage. Fresh milk is often slow to curdle; so sinful actions do not always bring immediate results. Sinful actions are more like coals of fire that are hidden in the ashes and keep on smoldering, finally causing a greater fire. A man is foolish to desire privileges, promotion, profits, or honor, for such desires can never bring happiness but will bring suffering instead. A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals the secret of some hidden treasure. A man who is pleased when he receives good instruction will sleep peacefully, because his mind is thereby cleansed. A carpenter seeks to make his beam straight; an arrow-maker seeks to make his arrows well-balanced; the digger of an irrigation ditch seeks to make the water run smoothly; so a wise man seeks to control his mind so that it will function smoothly and truly. A great rock is not disturbed by the wind; the mind of a wise man is not disturbed by either honor or abuse. To conquer oneself is a greater victory than to conquer thousands in a battle. To live a single day and hear a good teaching is better than to live a hundred years without knowing such teaching. Those who respect themselves must be on constant guard lest they yield to evil desires. Once in a lifetime, at least, they should awaken faith, either in their youth, or in middle age, or even in old age. The world is always burning, burning with the fires of greed, anger and foolishness; one should flee from such dangers as soon as possible. |
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| "He abused me, he laughed at me, he struck me," Thus one thinks and so long as one retains such thoughts, one's anger continues. Anger will never disappear so long as there are thoughts of resentment in the mind. Anger will disappear just as soon as thoughts of resentment are forgotten. If a roof is improperly made or in disrepair, rain will leak into the house; so greed enters the mind that is improperly trained or out of control. To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent. An arrow-maker tries to make his arrows straight; so a wise man tries to keep his mind straight. |
| greed. To live a pure unselfish life, one must count nothing as one's own n the midst of abundance. To be healthy is a great advantage; to be contented with what one has is better than the possession of great wealth; to be considered reliable is the truest mark of friendliness; to attain Enlightenment is the highest happiness. When one has the feeling of dislike for evil, when one feels tranquil, when one finds pleasure in listening to good teachings, when one has these feelings and appreciates them, one is free of fear. Do not become attached to the things you like, do not maintain aversion to the things you dislike. Sorrow, fear and bondage come from one's likes and dislikes. Rust grows from iron and destroys it; so evil grows from the mind of man and destroys him. A scripture that is not read with sincerity soon becomes covered with dust; a house that is not fixed when it needs repairing becomes filthy; so an idle man soon becomes defiled. Impure acts defile a person; stinginess defiles an offering; so evil acts defile not only this life but also the following lives. But the defilement to be most dreaded is the defilement of ignorance. A man can not hope to purify either his body or mind until ignorance is removed. It is easy to slip into shamelessness, to be pert and bold like a crow, to hurt others without any feeling of regret for such action. Disclaimer: All images and/or articles retain the original copyrights of their original owners. |
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| The world is like a bubble, it is like the gossamer web of a spider, it is like the defilement in a dirty jar; one should constantly protect the purity of his mind. To avoid any evil, to seek the good, to keep the mind pure: this is the essence of Buddha's teaching. Endurance is one of the most difficult disciplines, but it is to him who endures that the final victory comes. One must remove resentment when he is feeling resentful; one must remove sorrow while he is in the midst of sorrow; one must remove greediness while his is steeped in |
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| December 19,, 2004 |
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