How amazing that what the Buddha taught us 3000 years ago is more relevant in today's world than ever before. We see all this technological advancement and yet, we haven't worked out how to be human!!
Actually, technology have always been disruptive f.ex the innovation of printing books with Gutemberg. So Buddha’s teaching have always been relevant, and will always be, as long as humans are born. Suffering, or ‘dhukka’ is always present and always a challenge for us, regardless of age or time-period.
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
Dear Thay and beloved sangha... Seeing myself as separate and other is the beginning of discrimination in myself. After this comes making value judgments and comparisons based on wrong perceptions and biases (the "knowledge of good and evil"). Uncorrected vision leads me to stumble and fall. I repeat this process until my ill-being is plain to see. Through the practice of mindfulness and nondiscrimination my vision is corrected, and I see what a wonder you are, and I'm so happy you are here with me. We practice together, and inter-are.
Before sleep i usually read to finally nod off. As an alternative I will seek out a calming sleep video on you tube. Last night I chose this video. Upon waking from a full and restful place I remember that I feel asleep to this man's voice and his words of wisdom. Superb results as my day today is bright and I feel lighter and clear in my head. The mental ongoing chatter is less. Wow. I will repeat this process tomorrow night to see if it is not just chance. Our subconscious and unconscious minds are so powerful and important for total mental and emotional well-being. Z
I live in Bihar and I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
Same here. I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
😊💚🙏. Thank you teacher I am practicing every day what you are teaching me and it’s working. Thank you so so so much, I was v angry and lost. I love you.
Dude I can't tell you how many videos I've watched on Buddhism and you nailed it, it was so easy to follow all the way through. Thank you so much man, stay blessed.
I needed to share I've been practicing These terms have helped not only me but others that have been suffering What gifts Buddha has given Thank you Thay 😊💓 For helping us all So much happy in heart today 🙏💞💐😊
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
Thua Kinh Thay and Sangha, Thank you for these teachings being available for us to practice to stay solid in our practice for our continuation. For me it is always good to go back and listen to Thay's teachings so I can be a good practitioner and continue cultivating good Bodhicitta Thank you Thay for your continuation of your presence... " A Cloud Never Dies"TNH 🙏🙏🙏❤
The first two circles, and teaching, appeared to me to be like the yin/yang symbol. Now when I see one Incan remember one half is right view, the other is right thinking: from those can come right action. 🥰😁 and it inspired me to draft a loving text when my mind easily could have gone another direction. So the no discrimination and watering the good seed, worked.
My life is surrounded by these 8 principles. When I went through again, I found something new. Simple words but highly sophisticated message for life that matters every one. A note of dharma vandanas to those who recorded and who uploaded
Itipiso bhagava arham samma-sambuddho vijacharansampanno sugato lokvidhu annutaro purisdhammasarthi satha devmanusanam buddho bhagavati Pali chanting to show the nine great qualities of blessed one tathagat samyak-sambudda shakyamuni vandami bhanteji namo buddhay Jai bhim jai bharat
Watching this for class and was pleasantly surprised with what I learned! Will be trying to apply some of these in my life, especially the right view and right actions!
Your video is educative. About the eight fold path, I know where the Buddha taught this. Many of the ancient sangarams are today villages. There is one unique village name which is NAWADA meaning eight promises. These villages are common in Bihar. Eight promises can be translated as the eight fold path. It seems these villages had the pleasure of the Buddha preaching to the distant ancesters of the present day villagers, ‘The eight fold path’. Infact Sariputra became an Arhat in a sangaram called NAWADA in Vaishali. (I do research on why Buddhism disappeared in Bihar in India).
Basis of Budhism is reincarnation and law of karma . The necessity of Budhism is impermanence sufferings and concept of no soul . Budhism guides us to stay in human world and heavens until final stage is attained . 🙏🙏🙏
(Samma Samadhi) The eighth factor of the path is right concentration, in Pali samma samadhi. Concentration represents an intensification of a mental factor present in every state of consciousness. This factor, one-pointedness of mind (citt'ekaggata), has the function of unifying the other mental factors in the task of cognition. It is the factor responsible for the individuating aspect of consciousness, ensuring that every citta or act of mind remains centered on its object. At any given moment the mind must be cognizant of something - a sight, a sound, a smell, a taste, a touch, or a mental object. The factor of one-pointedness unifies the mind and its other concomitants in the task of cognizing the object, while it simultaneously exercises the function of centering all the constituents of the cognitive act on the object. One-pointedness of mind explains the fact that in any act of consciousness there is a central point of focus, towards which the entire objective datum points from its outer peripheries to its inner nucleus. However, samadhi is only a particular kind of one-pointedness; it is not equivalent to one-pointedness in its entirety. A gourmet sitting down to a meal, an assassin about to slay his victim, a soldier on the battlefield - these all act with a concentrated mind, but their concentration cannot be characterized as samadhi. Samadhi is exclusively wholesome one-pointedness, the concentration in a wholesome state of mind. Even then its range is still narrower: it does not signify every form of wholesome concentration, but only the intensified concentration that results from a deliberate attempt to raise the mind to a higher, more purified level of awareness. The commentaries define samadhi as the centering of the mind and mental factors rightly and evenly on an object. Samadhi, as wholesome concentration, collects together the ordinarily dispersed and dissipated stream of mental states to induce an inner unification. The two salient features of a concentrated mind are unbroken attentiveness to an object and the consequent tranquillity of the mental functions, qualities which distinguish it from the unconcentrated mind. The mind untrained in concentration moves in a scattered manner which the Buddha compares to the flapping about of a fish taken from the water and thrown onto dry land. It cannot stay fixed but rushes from idea to idea, from thought to thought, without inner control. Such a distracted mind is also a deluded mind. Overwhelmed by worries and concerns, a constant prey to the defilements, it sees things only in fragments, distorted by the ripples of random thoughts. But the mind that has been trained in concentration, in contrast, can remain focused on its object without distraction. This freedom from distraction further induces a softness and serenity which make the mind an effective instrument for penetration. Like a lake unruffled by any breeze, the concentrated mind is a faithful reflector that mirrors whatever is placed before it exactly as it is. The Development of Concentration Concentration can be developed through either of two methods - either as the goal of a system of practice directed expressly towards the attainment of deep concentration at the level of absorption or as the incidental accompaniment of the path intended to generate insight. The former method is called the development of serenity (samatha-bhavana), the second the development of insight (vipassana-bhavana). Both paths share certain preliminary requirements. For both, moral discipline must be purified, the various impediments must be severed, the meditator must seek out suitable instruction (preferrably from a personal teacher), and must resort to a dwelling conducive to practice. Once these preliminaries have been dispensed with, the meditator on the path of serenity has to obtain an object of meditation, something to be used as a focal point for developing concentration.61 If the meditator has a qualified teacher, the teacher will probably assign him an object judged to be appropriate for his temperament. If he doesn't have a teacher, he will have to select an object himself, perhaps after some experimentation. The meditation manuals collect the subjects of serenity meditation into a set of forty, called "places of work" (kammatthana) since they are the places where the meditator does the work of practice. The forty may be listed as follows: ten kasinas ten unattractive objects (dasa asubha) ten recollections (dasa anussatiyo) four sublime states (cattaro brahmavihara) four immaterial states (cattaro aruppa) one perception (eka sañña) one analysis (eka vavatthana). The kasinas are devices representing certain primordial qualities. Four represent the primary elements - the earth, water, fire, and air kasinas; four represent colors - the blue, yellow, red, and white kasinas; the other two are the light and the space kasinas. Each kasina is a concrete object representative of the universal quality it signifies. Thus an earth kasina would be a circular disk filled with clay. To develop concentration on the earth kasina the meditator sets the disk in front of him, fixes his gaze on it, and contemplates "earth, earth." A similar method is used for the other kasinas, with appropriate changes to fit the case. The ten "unattractive objects" are corpses in different stages of decomposition. This subject appears similar to the contemplation of bodily decay in the mindfulness of the body, and in fact in olden times the cremation ground was recommended as the most appropriate place for both. But the two meditations differ in emphasis. In the mindfulness exercise stress falls on the application of reflective thought, the sight of the decaying corpse serving as a stimulus for consideration of one's own eventual death and disintegration. In this exercise the use of reflective thought is discouraged. The stress instead falls on one-pointed mental fixation on the object, the less thought the better. The ten recollections form a miscellaneous collection. The first three are devotional meditations on the qualities of the Triple Gem - the Buddha, the Dhamma, and the Sangha; they use as their basis standard formulas that have come down in the Suttas. The next three recollections also rely on ancient formulas: the meditations on morality, generosity, and the potential for divine-like qualities in oneself. Then come mindfulness of death, the contemplation of the unattractive nature of the body, mindfulness of breathing, and lastly, the recollection of peace, a discursive meditation on Nibbana. The four sublime states or "divine abodes" are the outwardly directed social attitudes - loving-kindness, compassion, sympathetic joy, and equanimity - developed into universal radiations which are gradually extended in range until they encompass all living beings. The four immaterial states are the objective bases for certain deep levels of absorption: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. These become accessible as objects only to those who are already adept in concentration. The "one perception" is the perception of the repulsiveness of food, a discursive topic intended to reduce attachment to the pleasures of the palate. The "one analysis" is the contemplation of the body in terms of the four primary elements, already discussed in the chapter on right mindfulness. When such a variety of meditation subjects is presented, the aspiring meditator without a teacher might be perplexed as to which to choose. The manuals divide the forty subjects according to their suitability for different personality types. Thus the unattractive objects and the contemplation of the parts of the body are judged to be most suitable for a lustful type, the meditation on loving-kindness to be best for a hating type, the meditation on the qualities of the Triple Gem to be most effective for a devotional type, etc. But for practical purposes the beginner in meditation can generally be advised to start with a simple subject that helps reduce discursive thinking. Mental distraction caused by restlessness and scattered thoughts is a common problem faced by persons of all different character types; thus a meditator of any temperament can benefit from a subject which promotes a slowing down and stilling of the thought process. The subject generally recommended for its effectiveness in clearing the mind of stray thoughts is mindfulness of breathing, which can therefore be suggested as the subject most suitable for beginners as well as veterans seeking a direct approach to deep concentration. Once the mind settles down and one's thought patterns become easier to notice, one might then make use of other subjects to deal with special problems that arise: the meditation on loving-kindness may be used to counteract anger and ill will, mindfulness of the bodily parts to weaken sensual lust, the recollection of the Buddha to inspire faith and devotion, the meditation on death to arouse a sense of urgency. The ability to select the subject appropriate to the situation requires skill, but this skill evolves through practice, often through simple trial-and-error experimentation.
The Stages of Concentration Concentration is not attained all at once but develops in stages. To enable our exposition to cover all the stages of concentration, we will consider the case of a meditator who follows the entire path of serenity meditation from start to finish, and who will make much faster progress than the typical meditator is likely to make. After receiving his meditation subject from a teacher, or selecting it on his own, the meditator retires to a quiet place. There he assumes the correct meditation posture - the legs crossed comfortably, the upper part of the body held straight and erect, hands placed one above the other on the lap, the head kept steady, the mouth and eyes closed (unless a kasina or other visual object is used), the breath flowing naturally and regularly through the nostrils. He then focuses his mind on the object and tries to keep it there, fixed and alert. If the mind strays, he notices this quickly, catches it, and brings it back gently but firmly to the object, doing this over and over as often as is necessary. This initial stage is called preliminary concentration (parikkamma-samadhi) and the object the preliminary sign (parikkamma-nimitta). Once the initial excitement subsides and the mind begins to settle into the practice, the five hindrances are likely to arise, bubbling up from the depths. Sometimes they appear as thoughts, sometimes as images, sometimes as obsessive emotions: surges of desire, anger and resentment, heaviness of mind, agitation, doubts. The hindrances pose a formidable barrier, but with patience and sustained effort they can be overcome. To conquer them the meditator will have to be adroit. At times, when a particular hindrance becomes strong, he may have to lay aside his primary subject of meditation and take up another subject expressly opposed to the hindrance. At other times he will have to persist with his primary subject despite the bumps along the road, bringing his mind back to it again and again. As he goes on striving along the path of concentration, his exertion activates five mental factors which come to his aid. These factors are intermittently present in ordinary undirected consciousness, but there they lack a unifying bond and thus do not play any special role. However, when activated by the work of meditation, these five factors pick up power, link up with one another, and steer the mind towards samadhi, which they will govern as the "jhana factors," the factors of absorption (jhananga). Stated in their usual order the five are: initial application of mind (vitakka), sustained application of mind (vicara), rapture (piti), happiness (sukha), and one-pointedness (ekaggata). Initial application of mind does the work of directing the mind to the object. It takes the mind, lifts it up, and drives it into the object the way one drives a nail through a block of wood. This done, sustained application of mind anchors the mind on the object, keeping it there through its function of examination. To clarify the difference between these two factors, initial application is compared to the striking of a bell, sustained application to the bell's reverberations. Rapture, the third factor, is the delight and joy that accompany a favorable interest in the object, while happiness, the fourth factor, is the pleasant feeling that accompanies successful concentration. Since rapture and happiness share similar qualities they tend to be confused with each other, but the two are not identical. The difference between them is illustrated by comparing rapture to the joy of a weary desert-farer who sees an oasis in the distance, happiness to his pleasure when drinking from the pond and resting in the shade. The fifth and final factor of absorption is one-pointedness, which has the pivotal function of unifying the mind on the object.62 When concentration is developed, these five factors spring up and counteract the five hindrances. Each absorption factor opposes a particular hindrance. Initial application of mind, through its work of lifting the mind up to the object, counters dullness and drowsiness. Sustained application, by anchoring the mind on the object, drives away doubt. Rapture shuts out ill will, happiness excludes restlessness and worry, and one-pointedness counters sensual desire, the most alluring inducement to distraction. Thus, with the strengthening of the absorption factors, the hindrances fade out and subside. They are not yet eradicated - eradication can only be effected by wisdom, the third division of the path - but they have been reduced to a state of quiescence where they cannot disrupt the forward movement of concentration. At the same time that the hindrances are being overpowered by the jhana factors inwardly, on the side of the object too certain changes are taking place. The original object of concentration, the preliminary sign, is a gross physical object; in the case of a kasina, it is a disk representing the chosen element or color, in the case of mindfulness of breathing the touch sensation of the breath, etc. But with the strengthening of concentration the original object gives rise to another object called the "learning sign" (uggaha-nimitta). For a kasina this will be a mental image of the disk seen as clearly in the mind as the original object was with the eyes; for the breath it will be a reflex image arisen from the touch sensation of the air currents moving around the nostrils. When the learning sign appears, the meditator leaves off the preliminary sign and fixes his attention on the new object. In due time still another object will emerge out of the learning sign. This object, called the "counterpart sign" (patibhaga-nimitta), is a purified mental image many times brighter and clearer than the learning sign. The learning sign is compared to the moon seen behind a cloud, the counterpart sign to the moon freed from the cloud. Simultaneously with the appearance of the counterpart sign, the five absorption factors suppress the five hindrances, and the mind enters the stage of concentration called upacara-samadhi, "access concentration." Here, in access concentration, the mind is drawing close to absorption. It has entered the "neighbourhood" (a possible meaning of upacara) of absorption, but more work is still needed for it to become fully immersed in the object, the defining mark of absorption. With further practice the factors of concentration gain in strength and bring the mind to absorption (appana-samadhi). Like access concentration, absorption takes the counterpart sign as object. The two stages of concentration are differentiated neither by the absence of the hindrances nor by the counterpart sign as object; these are common to both. What differentiates them is the strength of the jhana factors. In access concentration the jhana factors are present, but they lack strength and steadiness. Thus the mind in this stage is compared to a child who has just learned to walk: he takes a few steps, falls down, gets up, walks some more, and again falls down. But the mind in absorption is like a man who wants to walk: he just gets up and walks straight ahead without hesitation. Concentration in the stage of absorption is divided into eight levels, each marked by greater depth, purity, and subtlety than its predecessor. The first four form a set called the four jhanas, a word best left untranslated for lack of a suitable equivalent, though it can be loosely rendered "meditative absorption."63 The second four also form a set, the four immaterial states (aruppa). The eight have to be attained in progressive order, the achievement of any later level being dependent on the mastery of the immediately preceding level. The four jhanas make up the usual textual definition of right concentration. Thus the Buddha says: And what, monks, is right concentration? Herein, secluded from sense pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhana, which is accompanied by initial and sustained application of mind and filled with rapture and happiness born of seclusion. Then, with the subsiding of initial and sustained application of mind, by gaining inner confidence and mental unification, he enters and dwells in the second jhana, which is free from initial and sustained application but is filled with rapture and happiness born of concentration. With the fading out of rapture, he dwells in equanimity, mindful and clearly comprehending; and he experiences in his own person that bliss of which the noble ones say: "Happily lives he who is equanimous and mindful" - thus he enters and dwells in the third jhana. With the abandoning of pleasure and pain and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which has neither-pleasure-nor-pain and purity of mindfulness due to equanimity.
This, monks, is right concentration.64 The jhanas are distinguished by way of their component factors. The first jhana is constituted by the original set of five absorption factors: initial application, sustained application, rapture, happiness, and one-pointedness. After attaining the first jhana the meditator is advised to master it. On the one hand he should not fall into complacency over his achievement and neglect sustained practice; on the other, he should not become over-confident and rush ahead to attain the next jhana. To master the jhana he should enter it repeatedly and perfect his skill in it, until he can attain it, remain in it, emerge from it, and review it without any trouble or difficulty. After mastering the first jhana, the meditator then considers that his attainment has certain defects. Though the jhana is certainly far superior to ordinary sense consciousness, more peaceful and blissful, it still stands close to sense consciousness and is not far removed from the hindrances. Moreover, two of its factors, initial application and sustained application, appear in time to be rather coarse, not as refined as the other factors. Then the meditator renews his practice of concentration intent on overcoming initial and sustained application. When his faculties mature, these two factors subside and he enters the second jhana. This jhana contains only three component factors: rapture, happiness, and one-pointedness. It also contains a multiplicity of other constituents, the most prominent of which is confidence of mind. In the second jhana the mind becomes more tranquil and more thoroughly unified, but when mastered even this state seems gross, as it includes rapture, an exhilarating factor that inclines to excitation. So the meditator sets out again on his course of training, this time resolved on overcoming rapture. When rapture fades out, he enters the third jhana. Here there are only two absorption factors, happiness and one-pointedness, while some other auxiliary states come into ascendency, most notably mindfulness, clear comprehension, and equanimity. But still, the meditator sees, this attainment is defective in that it contains the feeling of happiness, which is gross compared to neutral feeling, feeling that is neither pleasant not painful. Thus he strives to get beyond even the sublime happiness of the third jhana. When he succeeds, he enters the fourth jhana, which is defined by two factors - one-pointedness and neutral feeling - and has a special purity of mindfulness due to the high level of equanimity. Beyond the four jhanas lie the four immaterial states, levels of absorption in which the mind transcends even the subtlest perception of visualized images still sometimes persisting in the jhanas. The immaterial states are attained, not by refining mental factors as are the jhanas, but by refining objects, by replacing a relatively gross object with a subtler one. The four attainments are named after their respective objects: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception.65 These states represent levels of concentration so subtle and remote as to elude clear verbal explanation. The last of the four stands at the apex of mental concentration; it is the absolute, maximum degree of unification possible for consciousness. But even so, these absorptions reached by the path of serenity meditation, as exalted as they are, still lack the wisdom of insight, and so are not yet sufficient for gaining deliverance. The kinds of concentration discussed so far arise by fixing the mind upon a single object to the exclusion of other objects. But apart from these there is another kind of concentration which does not depend upon restricting the range of awareness. This is called "momentary concentration" (khanika-samadhi). To develop momentary concentration the meditator does not deliberately attempt to exclude the multiplicity of phenomena from his field of attention. Instead, he simply directs mindfulness to the changing states of mind and body, noting any phenomenon that presents itself; the task is to maintain a continuous awareness of whatever enters the range of perception, clinging to nothing. As he goes on with his noting, concentration becomes stronger moment after moment until it becomes established one-pointedly on the constantly changing stream of events. Despite the change in the object, the mental unification remains steady, and in time acquires a force capable of suppressing the hindrances to a degree equal to that of access concentration. This fluid, mobile concentration is developed by the practice of the four foundations of mindfulness, taken up along the path of insight; when sufficiently strong it issues in the breakthrough to the last stage of the path, the arising of wisdom.
The Development of Wisdom Though right concentration claims the last place among the factors of the Noble Eightfold Path, concentration itself does not mark the path's culmination. The attainment of concentration makes the mind still and steady, unifies its concomitants, opens vast vistas of bliss, serenity, and power. But by itself it does not suffice to reach the highest accomplishment, release from the bonds of suffering. To reach the end of suffering demands that the Eightfold Path be turned into an instrument of discovery, that it be used to generate the insights unveiling the ultimate truth of things. This requires the combined contributions of all eight factors, and thus a new mobilization of right view and right intention. Up to the present point these first two path factors have performed only a preliminary function. Now they have to be taken up again and raised to a higher level. Right view is to become a direct seeing into the real nature of phenomena, previously grasped only conceptually; right intention, to become a true renunciation of defilements born out of deep understanding. Before we turn to the development of wisdom, it will be helpful to inquire why concentration is not adequate to the attainment of liberation. Concentration does not suffice to bring liberation because it fails to touch the defilements at their fundamental level. The Buddha teaches that the defilements are stratified into three layers: the stage of latent tendency, the stage of manifestation, and the stage of transgression. The most deeply grounded is the level of latent tendency (anusaya), where a defilement merely lies dormant without displaying any activity. The second level is the stage of manifestation (pariyutthana), where a defilement, through the impact of some stimulus, surges up in the form of unwholesome thoughts, emotions, and volitions. Then, at the third level, the defilement passes beyond a purely mental manifestation to motivate some unwholesome action of body or speech. Hence this level is called the stage of transgression (vitikkama). The three divisions of the Noble Eightfold Path provide the check against this threefold layering of the defilements. The first, the training in moral discipline, restrains unwholesome bodily and verbal activity and thus prevents defilements from reaching the stage of transgression. The training in concentration provides the safeguard against the stage of manifestation. It removes already manifest defilements and protects the mind from their continued influx. But even though concentration may be pursued to the depths of full absorption, it cannot touch the basic source of affliction - the latent tendencies lying dormant in the mental continuum. Against these concentration is powerless, since to root them out calls for more than mental calm. What it calls for, beyond the composure and serenity of the unified mind, is wisdom (pañña), a penetrating vision of phenomena in their fundamental mode of being. Wisdom alone can cut off the latent tendencies at their root because the most fundamental member of the set, the one which nurtures the others and holds them in place, is ignorance (avijja), and wisdom is the remedy for ignorance. Though verbally a negative, "unknowing," ignorance is not a factual negative, a mere privation of right knowledge. It is, rather, an insidious and volatile mental factor incessantly at work inserting itself into every compartment of our inner life. It distorts cognition, dominates volition, and determines the entire tone of our existence. As the Buddha says: "The element of ignorance is indeed a powerful element" (SN 14:13). At the cognitive level, which is its most basic sphere of operation, ignorance infiltrates our perceptions, thoughts, and views, so that we come to misconstrue our experience, overlaying it with multiple strata of delusions. The most important of these delusions are three: the delusions of seeing permanence in the impermanent, of seing satisfaction in the unsatisfactory, and of seeing a self in the selfless.66 Thus we take ourselves and our world to be solid, stable, enduring entities, despite the ubiquitous reminders that everything is subject to change and destruction. We assume we have an innate right to pleasure, and direct our efforts to increasing and intensifying our enjoyment with an anticipatory fervor undaunted by repeated encounters with pain, disappointment, and frustration. And we perceive ourselves as self-contained egos, clinging to the various ideas and images we form of ourselves as the irrefragable truth of our identity. Whereas ignorance obscures the true nature of things, wisdom removes the veils of distortion, enabling us to see phenomena in their fundamental mode of being with the vivacity of direct perception. The training in wisdom centers on the development of insight (vipassana-bhavana), a deep and comprehensive seeing into the nature of existence which fathoms the truth of our being in the only sphere where it is directly accessible to us, namely, in our own experience. Normally we are immersed in our experience, identified with it so completely that we do not comprehend it. We live it but fail to understand its nature. Due to this blindness experience comes to be misconstrued, worked upon by the delusions of permanence, pleasure, and self. Of these cognitive distortions, the most deeply grounded and resistant is the delusion of self, the idea that at the core of our being there exists a truly established "I" with which we are essentially identified. This notion of self, the Buddha teaches, is an error, a mere presupposition lacking a real referent. Yet, though a mere presupposition, the idea of self is not inconsequential. To the contrary, it entails consequences that can be calamitous. Because we make the view of self the lookout point from which we survey the world, our minds divide everything up into the dualities of "I" and "not I," what is "mine" and what is "not mine." Then, trapped in these dichotomies, we fall victim to the defilements they breed, the urges to grasp and destroy, and finally to the suffering that inevitably follows.
Politics kills all the great efforts of many, mainly Thich like people who are there to create heaven on this earth. A whole lot of people need to follow what is said here from thought to action and correct politics in some way.
But our practitioner again takes up the task of contemplation. At the next stage of supramundane realization he attains the third path, the path of the non-returner (anagami-magga), with which he cuts off the two fetters of sensual desire and ill will. From that point on he can never again fall into the grip of any desire for sense pleasure, and can never be aroused to anger, aversion, or discontent. As a non-returner he will not return to the human state of existence in any future life. If he does not reach the last path in this very life, then after death he will be reborn in a higher sphere in the fine-material world (rupaloka) and there reach deliverance. But our meditator again puts forth effort, develops insight, and at its climax enters the fourth path, the path of arahatship (arahatta-magga). With this path he cuts off the five remaining fetters - desire for fine-material existence and desire for immaterial existence, conceit, restlessness, and ignorance. The first is the desire for rebirth into the celestial planes made accessible by the four jhanas, the planes commonly subsumed under the name "the Brahma-world." The second is the desire for rebirth into the four immaterial planes made accessible by the achievement of the four immaterial attainments. Conceit (mana) is not the coarse type of pride to which we become disposed through an over-estimation of our virtues and talents, but the subtle residue of the notion of an ego which subsists even after conceptually explicit views of self have been eradicated. The texts refer to this type of conceit as the conceit "I am" (asmimana). Restlessness (uddhacca) is the subtle excitement which persists in any mind not yet completely enlightened, and ignorance (avijja) is the fundamental cognitive obscuration which prevents full understanding of the Four Noble Truths. Although the grosser grades of ignorance have been scoured from the mind by the wisdom faculty in the first three paths, a thin veil of ignorance overlays the truths even in the non-returner. The path of arahatship strips away this last veil of ignorance and, with it, all the residual mental defilements. This path issues in perfect comprehension of the Four Noble Truths. It fully fathoms the truth of suffering; eradicates the craving from which suffering springs; realizes with complete clarity the unconditioned element, Nibbana, as the cessation of suffering; and consummates the development of the eight factors of the Noble Eightfold Path. With the attainment of the fourth path and fruit the disciple emerges as an arahant, one who in this very life has been liberated from all bonds. The arahant has walked the Noble Eightfold Path to its end and lives in the assurance stated so often in the formula from the Pali canon: "Destroyed is birth; the holy life has been lived; what had to be done has been done; there is no coming back to any state of being." The arahant is no longer a practitioner of the path but its living embodiment. Having developed the eight factors of the path to their consummation, the Liberated One lives in the enjoyment of their fruits, enlightenment and final deliverance. May all Sentient and Non-Sentient beings be ever happy, well and secure! May all live long! May all have calm,quiet,alert,attentive and equanimity mind with a clear understanding that everything is changing! Kushinara Nibbana Bhumi Pagoda A 18ft Dia Patanjali Yogic Mindful Meditation Lab at White Home 668, 5A main Road, 8th Cross HAL III Stage Punya Bhumi Bengaluru Magadhi Karnataka Prabudha Bharat International lnkd.in/gGS4kgTE WhatsApp : 944926443
isn't this discriminating cognation, or is that not leaving out how those errors eternally retain (at least logically/theoretically) possibility to inversely relate to a loss of suffering? In a means to how to properly understand solutive thoughts to our individually shared living experiences of life's hills & valleys, in other words: right & wrong thinking?
What he is speaking of is in the Holy Bible, Quran & Torah. It is the story of Adam,Eve, the Ego aka Satan,God,the garden & the tree of knowledge of good & evil.🙏
After Prince Siddharta ( known as Buddha) died over 2500 years ago , his words are taught by millions of people calling themselves ‘ Buddhist Teacher”.These people mostly monks are learning Buddha’s words from various sources and from so many kinds of practices / meditation , scriptures, or by lineage .They are using what they had learned , their skills and their experiences to teach people to know , to understand and to experience Buddha’s words .Their followers will then create a form of “ referrals” in mind and this referral later turned into beliefs or faith .Their followers will use what they have learned or experienced and strive to be the ones they think they should be.So in short , Buddhist Teacher are using Buddha’s words to shape people into “ SOMEONE” and guiding them to chase for ‘ A GOAL “…….To me , this might be the greatest misleading of mankind .I have two points to highlight to all Buddhist Teacher .No 1 : BUDDHIST TEACHER ARE GUIDING PEOPLE BECOMING “ SOMEONE” BUT WHAT IF THE WORDS OF BUDDHA IS LEADING PEOPLE NATURALLY INTO “ NO ONE”? Dear Buddhist Teacher ,Human are keeping and holding on knowledge / skills / experience / memories in mind and the mind is like a house full of rubbish and the owner of the house is constantly suffering, struggling to get out from the house but due to his own nature , he is constantly collecting and keeping more and more rubbish into the house …….he continues to suffer from his own nature.Let me ask you a simple question :-What is left in mind if you take out all that you learned , all your knowledge , all your skills , all your experience , all your faith / beliefs and all your memories from your mind?PERHAPS , The one left in mind is YOU ……..so what are you ???PERHAPS ,YOU are EMOTION , you are desire , you are love , you are anger , you are hate , you are greed , you are will , you are fear , you are ego ….and the words of Buddha is simply like an arrow pointing at YOU not a guide of who you should be.You are always HERE and you should be at peace of what you are …..is you that suffer struggling to be there , trying to be someone .Awaken to own nature , one no longer holds on to anything in mind .The mind will be at ease and this will allow realization to occur .The realization will contract the mind and reduce the growth of emotion .Wisdom is the ability to forget all including own nature .But ,Is apparent that all Buddhist Teacher is teaching people to gain more knowledge , more skills , more faith and this is like collecting more rubbish into mind …The mind will expand and like an expanded balloon , the pressure inside the balloon will increase and pressure resembles suffering …..So Buddhist Teacher is leading people into a path of greater suffering in the name of Buddhism .No ( 2 ) WHAT IF THE WORDS OF BUDDHA ARE NEVER ABOUT KNOWING OR UNDERSTANDING OR EXPERIENCING ?Dear Buddhist Teacher ,Like all living , emotion has a natural nature to grow and emotion is feeding on “ referral” to grow and travel in life .Referrals is a form of knowledge / skills / experience / memories / faith etc .Emotion using the physical body as a tool to sense and by a process of thinking to generate referrals.Thinking is emotion in action .We thinking on learning to know , knowing to understand and understand to create referrals .So in other words , human think , human know and human understand in order to create referral and they will use it to grow more emotion and to live .Emotion will constantly hold on to all these referrals in mind and each moment emotion is hopping from referral to referral traveling in life .But !!!Each moment all nature is naturally changing …so holding anything in mind is like trying to block river water from naturally flowing into sea …that is suffering .Buddhist Teachers are causing people to create and hold on to the referral in mind and that is the basis of human suffering.What if the words of Buddha is never about knowing or understanding or experiencing?What if the words of Buddha is about REALIZATION and realization is of the opposite nature of knowing / understanding???So the more you know, the more you understand, the further you will travel away from realization .So in short , Buddhist Teachers are teaching people to understand and to hold on to Buddha’s words but Buddha’s words are about realization and realization is not something one should hold but rather is a factor that could lead one to naturally let go of what he holds .So , there is a possibility that Buddhist Teachers are like someone giving you muddy water to wash your clothing and let you expect it to be cleaned ……you will suffer from your own nature .My name is Ee Chuan Seng from Malaysia . I am currently at a mind that claims there is possibility that all Buddhist Teacher regardless of their background or nature of their teaching, as long as they teach, they are misleading Buddha’s words.I am here with my real name and a face on my profile. I will be fully and solely responsible for all my claims.I cordially invite all Buddhist Teacher to join me to challenge this possibility .My email is 1988csee@gmail.com 1 Share Like Comment Share
The sounds of children playing in the background combined with Thich Nhat Hanh's calming voice is so lovely and inspires a sense of gratitude
Thank you dear friend! 🧡 🌎 🙏
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Carry the wisdom...
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At 8:02 - "Darling, I am here for you. Darling, I know you are there.That makes me very happy..." So kind; I love his voice.
How amazing that what the Buddha taught us 3000 years ago is more relevant in today's world than ever before. We see all this technological advancement and yet, we haven't worked out how to be human!!
Anything written in the now, will always be relevant.
@@Matthew-369smart as fuck
Actually, technology have always been disruptive f.ex the innovation of printing books with Gutemberg. So Buddha’s teaching have always been relevant, and will always be, as long as humans are born. Suffering, or ‘dhukka’ is always present and always a challenge for us, regardless of age or time-period.
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
How can they work if you....are always open panty
My first and still favorite teacher. Love and peace radiates from him. In this recording I enjoy hearing the children playing in the background.
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
Dear Thay and beloved sangha...
Seeing myself as separate and other is the beginning of discrimination in myself. After this comes making value judgments and comparisons based on wrong perceptions and biases (the "knowledge of good and evil"). Uncorrected vision leads me to stumble and fall. I repeat this process until my ill-being is plain to see. Through the practice of mindfulness and nondiscrimination my vision is corrected, and I see what a wonder you are, and I'm so happy you are here with me. We practice together, and inter-are.
Before sleep i usually read to finally nod off. As an alternative I will seek out a calming sleep video on you tube. Last night I chose this video. Upon waking from a full and restful place I remember that I feel asleep to this man's voice and his words of wisdom. Superb results as my day today is bright and I feel lighter and clear in my head. The mental ongoing chatter is less. Wow. I will repeat this process tomorrow night to see if it is not just chance. Our subconscious and unconscious minds are so powerful and important for total mental and emotional well-being. Z
So you like men
@ziggy979 Did it work the next time you tried?
GOOD, KEEP ON, 🙏🐅🐅🐅💟
You are not making yourselves suffering!
I live in Bihar and I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
So eloquently explained. He is a gift to those of us who listen. ❤️
So devastated by your passing Thay, but I am happy that I got to be on this earth at the same time as you and learn from you while you were here
I will never stop listening and loving you Thay.....🙏💕
My favourite human 🕉 🌸 📿 ✌️ 🧘♂️
Same here. I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
😊💚🙏. Thank you teacher I am practicing every day what you are teaching me and it’s working. Thank you so so so much, I was v angry and lost. I love you.
Enseignement exceptionnel : profondeur et simplicité ❤ . C’est juste Thay EST toujours parmi nous et il nous guide 😊 🙏🙏🙏
this is so amazing and so eloquently explained ❤❤❤ a true gift to the world ❤❤❤
Dude I can't tell you how many videos I've watched on Buddhism and you nailed it, it was so easy to follow all the way through. Thank you so much man, stay blessed.
What a gift this video is with a wonderful teacher. Thank you.
Beautiful! 🙏🏼❤️✨
SADHU SADHU SADHU 🙏🙏🙏🙏🙏🐅🐅🐅
I needed to share I've been practicing
These terms have helped not only me but others that have been suffering
What gifts Buddha has given
Thank you Thay 😊💓
For helping us all
So much happy in heart today 🙏💞💐😊
I have been to the villages where the Buddha preached the noble eight fold path. In fact there are several villages with that name. Very educative. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
I'm crying. This is too beautiful
The Vietnamese monks whose self immolation brought about the end of the Vietnamese war are greatly appreciated. ❤️
Thua Kinh Thay and Sangha,
Thank you for these teachings being available for us to practice to stay solid in our practice for our continuation. For me it is always good to go back and listen to Thay's teachings so I can be a good practitioner and continue cultivating good Bodhicitta
Thank you Thay for your continuation of your presence... " A Cloud Never Dies"TNH 🙏🙏🙏❤
Thank you so so much
Thank you dear teacher xo
i watched this in religion class the other day and almost fell asleep his voice is so calming
Thank you so much for this beautiful teaching, dear Thay. Much, much gratitude. 🙏🙏🙏 Love and light, blessings and namaste. 💖☀️✨💫🌈🕉🙏
The first two circles, and teaching, appeared to me to be like the yin/yang symbol. Now when I see one Incan remember one half is right view, the other is right thinking: from those can come right action. 🥰😁 and it inspired me to draft a loving text when my mind easily could have gone another direction. So the no discrimination and watering the good seed, worked.
the world needs this fantastic concrete instruction on how to be decent person,,
Thank You my dear Teacher , Thank you so very much.
My life is surrounded by these 8 principles. When I went through again, I found something new. Simple words but highly sophisticated message for life that matters every one. A note of dharma vandanas to those who recorded and who uploaded
Thanks for sharing and for captioning.
Itipiso bhagava arham samma-sambuddho vijacharansampanno sugato lokvidhu annutaro purisdhammasarthi satha devmanusanam buddho bhagavati Pali chanting to show the nine great qualities of blessed one tathagat samyak-sambudda shakyamuni vandami bhanteji namo buddhay Jai bhim jai bharat
Thick you are a blessing. So grateful 🙏🌟🌼🌸💫
Chúc anh luôn sức khỏe và hát cho chúng em nghe nhé
thank you
Thank you for this great video
Glad you enjoyed it 🙏
🌿
The PV app team
Watching this for class and was pleasantly surprised with what I learned! Will be trying to apply some of these in my life, especially the right view and right actions!
thank you 🙏❤🙏
🙏🧡💐💞
I will practice
Much to learn
❤Thank you so much
Greatest beautiful Teacher ❤💐🙏
Rest in peace, great one.
Ist a wonder! ❤
Thank you 🙏🏼❤️🌹
Your video is educative. About the eight fold path, I know where the Buddha taught this. Many of the ancient sangarams are today villages. There is one unique village name which is NAWADA meaning eight promises. These villages are common in Bihar. Eight promises can be translated as the eight fold path. It seems these villages had the pleasure of the Buddha preaching to the distant ancesters of the present day villagers, ‘The eight fold path’. Infact Sariputra became an Arhat in a sangaram called NAWADA in Vaishali. (I do research on why Buddhism disappeared in Bihar in India).
Coming to France to meet you 🙏
Basis of Budhism is reincarnation and law of karma . The necessity of Budhism is impermanence sufferings and concept of no soul . Budhism guides us to stay in human world and heavens until final stage is attained . 🙏🙏🙏
(Samma Samadhi)
The eighth factor of the path is right concentration, in Pali samma samadhi. Concentration represents an intensification of a mental factor present in every state of consciousness. This factor, one-pointedness of mind (citt'ekaggata), has the function of unifying the other mental factors in the task of cognition. It is the factor responsible for the individuating aspect of consciousness, ensuring that every citta or act of mind remains centered on its object. At any given moment the mind must be cognizant of something - a sight, a sound, a smell, a taste, a touch, or a mental object. The factor of one-pointedness unifies the mind and its other concomitants in the task of cognizing the object, while it simultaneously exercises the function of centering all the constituents of the cognitive act on the object. One-pointedness of mind explains the fact that in any act of consciousness there is a central point of focus, towards which the entire objective datum points from its outer peripheries to its inner nucleus.
However, samadhi is only a particular kind of one-pointedness; it is not equivalent to one-pointedness in its entirety. A gourmet sitting down to a meal, an assassin about to slay his victim, a soldier on the battlefield - these all act with a concentrated mind, but their concentration cannot be characterized as samadhi. Samadhi is exclusively wholesome one-pointedness, the concentration in a wholesome state of mind. Even then its range is still narrower: it does not signify every form of wholesome concentration, but only the intensified concentration that results from a deliberate attempt to raise the mind to a higher, more purified level of awareness.
The commentaries define samadhi as the centering of the mind and mental factors rightly and evenly on an object. Samadhi, as wholesome concentration, collects together the ordinarily dispersed and dissipated stream of mental states to induce an inner unification. The two salient features of a concentrated mind are unbroken attentiveness to an object and the consequent tranquillity of the mental functions, qualities which distinguish it from the unconcentrated mind. The mind untrained in concentration moves in a scattered manner which the Buddha compares to the flapping about of a fish taken from the water and thrown onto dry land. It cannot stay fixed but rushes from idea to idea, from thought to thought, without inner control. Such a distracted mind is also a deluded mind. Overwhelmed by worries and concerns, a constant prey to the defilements, it sees things only in fragments, distorted by the ripples of random thoughts. But the mind that has been trained in concentration, in contrast, can remain focused on its object without distraction. This freedom from distraction further induces a softness and serenity which make the mind an effective instrument for penetration. Like a lake unruffled by any breeze, the concentrated mind is a faithful reflector that mirrors whatever is placed before it exactly as it is.
The Development of Concentration
Concentration can be developed through either of two methods - either as the goal of a system of practice directed expressly towards the attainment of deep concentration at the level of absorption or as the incidental accompaniment of the path intended to generate insight. The former method is called the development of serenity (samatha-bhavana), the second the development of insight (vipassana-bhavana). Both paths share certain preliminary requirements. For both, moral discipline must be purified, the various impediments must be severed, the meditator must seek out suitable instruction (preferrably from a personal teacher), and must resort to a dwelling conducive to practice. Once these preliminaries have been dispensed with, the meditator on the path of serenity has to obtain an object of meditation, something to be used as a focal point for developing concentration.61
If the meditator has a qualified teacher, the teacher will probably assign him an object judged to be appropriate for his temperament. If he doesn't have a teacher, he will have to select an object himself, perhaps after some experimentation. The meditation manuals collect the subjects of serenity meditation into a set of forty, called "places of work" (kammatthana) since they are the places where the meditator does the work of practice. The forty may be listed as follows:
ten kasinas
ten unattractive objects (dasa asubha)
ten recollections (dasa anussatiyo)
four sublime states (cattaro brahmavihara)
four immaterial states (cattaro aruppa)
one perception (eka sañña)
one analysis (eka vavatthana).
The kasinas are devices representing certain primordial qualities. Four represent the primary elements - the earth, water, fire, and air kasinas; four represent colors - the blue, yellow, red, and white kasinas; the other two are the light and the space kasinas. Each kasina is a concrete object representative of the universal quality it signifies. Thus an earth kasina would be a circular disk filled with clay. To develop concentration on the earth kasina the meditator sets the disk in front of him, fixes his gaze on it, and contemplates "earth, earth." A similar method is used for the other kasinas, with appropriate changes to fit the case.
The ten "unattractive objects" are corpses in different stages of decomposition. This subject appears similar to the contemplation of bodily decay in the mindfulness of the body, and in fact in olden times the cremation ground was recommended as the most appropriate place for both. But the two meditations differ in emphasis. In the mindfulness exercise stress falls on the application of reflective thought, the sight of the decaying corpse serving as a stimulus for consideration of one's own eventual death and disintegration. In this exercise the use of reflective thought is discouraged. The stress instead falls on one-pointed mental fixation on the object, the less thought the better.
The ten recollections form a miscellaneous collection. The first three are devotional meditations on the qualities of the Triple Gem - the Buddha, the Dhamma, and the Sangha; they use as their basis standard formulas that have come down in the Suttas. The next three recollections also rely on ancient formulas: the meditations on morality, generosity, and the potential for divine-like qualities in oneself. Then come mindfulness of death, the contemplation of the unattractive nature of the body, mindfulness of breathing, and lastly, the recollection of peace, a discursive meditation on Nibbana.
The four sublime states or "divine abodes" are the outwardly directed social attitudes - loving-kindness, compassion, sympathetic joy, and equanimity - developed into universal radiations which are gradually extended in range until they encompass all living beings. The four immaterial states are the objective bases for certain deep levels of absorption: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. These become accessible as objects only to those who are already adept in concentration. The "one perception" is the perception of the repulsiveness of food, a discursive topic intended to reduce attachment to the pleasures of the palate. The "one analysis" is the contemplation of the body in terms of the four primary elements, already discussed in the chapter on right mindfulness.
When such a variety of meditation subjects is presented, the aspiring meditator without a teacher might be perplexed as to which to choose. The manuals divide the forty subjects according to their suitability for different personality types. Thus the unattractive objects and the contemplation of the parts of the body are judged to be most suitable for a lustful type, the meditation on loving-kindness to be best for a hating type, the meditation on the qualities of the Triple Gem to be most effective for a devotional type, etc. But for practical purposes the beginner in meditation can generally be advised to start with a simple subject that helps reduce discursive thinking. Mental distraction caused by restlessness and scattered thoughts is a common problem faced by persons of all different character types; thus a meditator of any temperament can benefit from a subject which promotes a slowing down and stilling of the thought process. The subject generally recommended for its effectiveness in clearing the mind of stray thoughts is mindfulness of breathing, which can therefore be suggested as the subject most suitable for beginners as well as veterans seeking a direct approach to deep concentration. Once the mind settles down and one's thought patterns become easier to notice, one might then make use of other subjects to deal with special problems that arise: the meditation on loving-kindness may be used to counteract anger and ill will, mindfulness of the bodily parts to weaken sensual lust, the recollection of the Buddha to inspire faith and devotion, the meditation on death to arouse a sense of urgency. The ability to select the subject appropriate to the situation requires skill, but this skill evolves through practice, often through simple trial-and-error experimentation.
Thank you for this explanation. I will use it in my personal practice as I do not have a teacher.
🙏🙏🙏
well explained
8:26 - practicing loving speech
8:49 - why be generous
This goes perfectly well with some of the advice Jordan Peterson had taught me in Psychology.
Your mind is alive forerver....
🙏
💖💖💖🙏🏻🙏🏻🙏🏻💖💖💖
Noble master
The Stages of Concentration
Concentration is not attained all at once but develops in stages. To enable our exposition to cover all the stages of concentration, we will consider the case of a meditator who follows the entire path of serenity meditation from start to finish, and who will make much faster progress than the typical meditator is likely to make.
After receiving his meditation subject from a teacher, or selecting it on his own, the meditator retires to a quiet place. There he assumes the correct meditation posture - the legs crossed comfortably, the upper part of the body held straight and erect, hands placed one above the other on the lap, the head kept steady, the mouth and eyes closed (unless a kasina or other visual object is used), the breath flowing naturally and regularly through the nostrils. He then focuses his mind on the object and tries to keep it there, fixed and alert. If the mind strays, he notices this quickly, catches it, and brings it back gently but firmly to the object, doing this over and over as often as is necessary. This initial stage is called preliminary concentration (parikkamma-samadhi) and the object the preliminary sign (parikkamma-nimitta).
Once the initial excitement subsides and the mind begins to settle into the practice, the five hindrances are likely to arise, bubbling up from the depths. Sometimes they appear as thoughts, sometimes as images, sometimes as obsessive emotions: surges of desire, anger and resentment, heaviness of mind, agitation, doubts. The hindrances pose a formidable barrier, but with patience and sustained effort they can be overcome. To conquer them the meditator will have to be adroit. At times, when a particular hindrance becomes strong, he may have to lay aside his primary subject of meditation and take up another subject expressly opposed to the hindrance. At other times he will have to persist with his primary subject despite the bumps along the road, bringing his mind back to it again and again.
As he goes on striving along the path of concentration, his exertion activates five mental factors which come to his aid. These factors are intermittently present in ordinary undirected consciousness, but there they lack a unifying bond and thus do not play any special role. However, when activated by the work of meditation, these five factors pick up power, link up with one another, and steer the mind towards samadhi, which they will govern as the "jhana factors," the factors of absorption (jhananga). Stated in their usual order the five are: initial application of mind (vitakka), sustained application of mind (vicara), rapture (piti), happiness (sukha), and one-pointedness (ekaggata).
Initial application of mind does the work of directing the mind to the object. It takes the mind, lifts it up, and drives it into the object the way one drives a nail through a block of wood. This done, sustained application of mind anchors the mind on the object, keeping it there through its function of examination. To clarify the difference between these two factors, initial application is compared to the striking of a bell, sustained application to the bell's reverberations. Rapture, the third factor, is the delight and joy that accompany a favorable interest in the object, while happiness, the fourth factor, is the pleasant feeling that accompanies successful concentration. Since rapture and happiness share similar qualities they tend to be confused with each other, but the two are not identical. The difference between them is illustrated by comparing rapture to the joy of a weary desert-farer who sees an oasis in the distance, happiness to his pleasure when drinking from the pond and resting in the shade. The fifth and final factor of absorption is one-pointedness, which has the pivotal function of unifying the mind on the object.62
When concentration is developed, these five factors spring up and counteract the five hindrances. Each absorption factor opposes a particular hindrance. Initial application of mind, through its work of lifting the mind up to the object, counters dullness and drowsiness. Sustained application, by anchoring the mind on the object, drives away doubt. Rapture shuts out ill will, happiness excludes restlessness and worry, and one-pointedness counters sensual desire, the most alluring inducement to distraction. Thus, with the strengthening of the absorption factors, the hindrances fade out and subside. They are not yet eradicated - eradication can only be effected by wisdom, the third division of the path - but they have been reduced to a state of quiescence where they cannot disrupt the forward movement of concentration.
At the same time that the hindrances are being overpowered by the jhana factors inwardly, on the side of the object too certain changes are taking place. The original object of concentration, the preliminary sign, is a gross physical object; in the case of a kasina, it is a disk representing the chosen element or color, in the case of mindfulness of breathing the touch sensation of the breath, etc. But with the strengthening of concentration the original object gives rise to another object called the "learning sign" (uggaha-nimitta). For a kasina this will be a mental image of the disk seen as clearly in the mind as the original object was with the eyes; for the breath it will be a reflex image arisen from the touch sensation of the air currents moving around the nostrils.
When the learning sign appears, the meditator leaves off the preliminary sign and fixes his attention on the new object. In due time still another object will emerge out of the learning sign. This object, called the "counterpart sign" (patibhaga-nimitta), is a purified mental image many times brighter and clearer than the learning sign. The learning sign is compared to the moon seen behind a cloud, the counterpart sign to the moon freed from the cloud. Simultaneously with the appearance of the counterpart sign, the five absorption factors suppress the five hindrances, and the mind enters the stage of concentration called upacara-samadhi, "access concentration." Here, in access concentration, the mind is drawing close to absorption. It has entered the "neighbourhood" (a possible meaning of upacara) of absorption, but more work is still needed for it to become fully immersed in the object, the defining mark of absorption.
With further practice the factors of concentration gain in strength and bring the mind to absorption (appana-samadhi). Like access concentration, absorption takes the counterpart sign as object. The two stages of concentration are differentiated neither by the absence of the hindrances nor by the counterpart sign as object; these are common to both. What differentiates them is the strength of the jhana factors. In access concentration the jhana factors are present, but they lack strength and steadiness. Thus the mind in this stage is compared to a child who has just learned to walk: he takes a few steps, falls down, gets up, walks some more, and again falls down. But the mind in absorption is like a man who wants to walk: he just gets up and walks straight ahead without hesitation.
Concentration in the stage of absorption is divided into eight levels, each marked by greater depth, purity, and subtlety than its predecessor. The first four form a set called the four jhanas, a word best left untranslated for lack of a suitable equivalent, though it can be loosely rendered "meditative absorption."63 The second four also form a set, the four immaterial states (aruppa). The eight have to be attained in progressive order, the achievement of any later level being dependent on the mastery of the immediately preceding level.
The four jhanas make up the usual textual definition of right concentration. Thus the Buddha says:
And what, monks, is right concentration? Herein, secluded from sense pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhana, which is accompanied by initial and sustained application of mind and filled with rapture and happiness born of seclusion.
Then, with the subsiding of initial and sustained application of mind, by gaining inner confidence and mental unification, he enters and dwells in the second jhana, which is free from initial and sustained application but is filled with rapture and happiness born of concentration.
With the fading out of rapture, he dwells in equanimity, mindful and clearly comprehending; and he experiences in his own person that bliss of which the noble ones say: "Happily lives he who is equanimous and mindful" - thus he enters and dwells in the third jhana.
With the abandoning of pleasure and pain and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which has neither-pleasure-nor-pain and purity of mindfulness due to equanimity.
😊
♾️❤️♾️
This, monks, is right concentration.64
The jhanas are distinguished by way of their component factors. The first jhana is constituted by the original set of five absorption factors: initial application, sustained application, rapture, happiness, and one-pointedness. After attaining the first jhana the meditator is advised to master it. On the one hand he should not fall into complacency over his achievement and neglect sustained practice; on the other, he should not become over-confident and rush ahead to attain the next jhana. To master the jhana he should enter it repeatedly and perfect his skill in it, until he can attain it, remain in it, emerge from it, and review it without any trouble or difficulty.
After mastering the first jhana, the meditator then considers that his attainment has certain defects. Though the jhana is certainly far superior to ordinary sense consciousness, more peaceful and blissful, it still stands close to sense consciousness and is not far removed from the hindrances. Moreover, two of its factors, initial application and sustained application, appear in time to be rather coarse, not as refined as the other factors. Then the meditator renews his practice of concentration intent on overcoming initial and sustained application. When his faculties mature, these two factors subside and he enters the second jhana. This jhana contains only three component factors: rapture, happiness, and one-pointedness. It also contains a multiplicity of other constituents, the most prominent of which is confidence of mind.
In the second jhana the mind becomes more tranquil and more thoroughly unified, but when mastered even this state seems gross, as it includes rapture, an exhilarating factor that inclines to excitation. So the meditator sets out again on his course of training, this time resolved on overcoming rapture. When rapture fades out, he enters the third jhana. Here there are only two absorption factors, happiness and one-pointedness, while some other auxiliary states come into ascendency, most notably mindfulness, clear comprehension, and equanimity. But still, the meditator sees, this attainment is defective in that it contains the feeling of happiness, which is gross compared to neutral feeling, feeling that is neither pleasant not painful. Thus he strives to get beyond even the sublime happiness of the third jhana. When he succeeds, he enters the fourth jhana, which is defined by two factors - one-pointedness and neutral feeling - and has a special purity of mindfulness due to the high level of equanimity.
Beyond the four jhanas lie the four immaterial states, levels of absorption in which the mind transcends even the subtlest perception of visualized images still sometimes persisting in the jhanas. The immaterial states are attained, not by refining mental factors as are the jhanas, but by refining objects, by replacing a relatively gross object with a subtler one. The four attainments are named after their respective objects: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception.65 These states represent levels of concentration so subtle and remote as to elude clear verbal explanation. The last of the four stands at the apex of mental concentration; it is the absolute, maximum degree of unification possible for consciousness. But even so, these absorptions reached by the path of serenity meditation, as exalted as they are, still lack the wisdom of insight, and so are not yet sufficient for gaining deliverance.
The kinds of concentration discussed so far arise by fixing the mind upon a single object to the exclusion of other objects. But apart from these there is another kind of concentration which does not depend upon restricting the range of awareness. This is called "momentary concentration" (khanika-samadhi). To develop momentary concentration the meditator does not deliberately attempt to exclude the multiplicity of phenomena from his field of attention. Instead, he simply directs mindfulness to the changing states of mind and body, noting any phenomenon that presents itself; the task is to maintain a continuous awareness of whatever enters the range of perception, clinging to nothing. As he goes on with his noting, concentration becomes stronger moment after moment until it becomes established one-pointedly on the constantly changing stream of events. Despite the change in the object, the mental unification remains steady, and in time acquires a force capable of suppressing the hindrances to a degree equal to that of access concentration. This fluid, mobile concentration is developed by the practice of the four foundations of mindfulness, taken up along the path of insight; when sufficiently strong it issues in the breakthrough to the last stage of the path, the arising of wisdom.
I missed the part on mindfulness and concentration because I got distracted...
Something you could do that helps me ...
Hold on ...
I’m back. What was I talking about?
The Development of Wisdom
Though right concentration claims the last place among the factors of the Noble Eightfold Path, concentration itself does not mark the path's culmination. The attainment of concentration makes the mind still and steady, unifies its concomitants, opens vast vistas of bliss, serenity, and power. But by itself it does not suffice to reach the highest accomplishment, release from the bonds of suffering. To reach the end of suffering demands that the Eightfold Path be turned into an instrument of discovery, that it be used to generate the insights unveiling the ultimate truth of things. This requires the combined contributions of all eight factors, and thus a new mobilization of right view and right intention. Up to the present point these first two path factors have performed only a preliminary function. Now they have to be taken up again and raised to a higher level. Right view is to become a direct seeing into the real nature of phenomena, previously grasped only conceptually; right intention, to become a true renunciation of defilements born out of deep understanding.
Before we turn to the development of wisdom, it will be helpful to inquire why concentration is not adequate to the attainment of liberation. Concentration does not suffice to bring liberation because it fails to touch the defilements at their fundamental level. The Buddha teaches that the defilements are stratified into three layers: the stage of latent tendency, the stage of manifestation, and the stage of transgression. The most deeply grounded is the level of latent tendency (anusaya), where a defilement merely lies dormant without displaying any activity. The second level is the stage of manifestation (pariyutthana), where a defilement, through the impact of some stimulus, surges up in the form of unwholesome thoughts, emotions, and volitions. Then, at the third level, the defilement passes beyond a purely mental manifestation to motivate some unwholesome action of body or speech. Hence this level is called the stage of transgression (vitikkama).
The three divisions of the Noble Eightfold Path provide the check against this threefold layering of the defilements. The first, the training in moral discipline, restrains unwholesome bodily and verbal activity and thus prevents defilements from reaching the stage of transgression. The training in concentration provides the safeguard against the stage of manifestation. It removes already manifest defilements and protects the mind from their continued influx. But even though concentration may be pursued to the depths of full absorption, it cannot touch the basic source of affliction - the latent tendencies lying dormant in the mental continuum. Against these concentration is powerless, since to root them out calls for more than mental calm. What it calls for, beyond the composure and serenity of the unified mind, is wisdom (pañña), a penetrating vision of phenomena in their fundamental mode of being.
Wisdom alone can cut off the latent tendencies at their root because the most fundamental member of the set, the one which nurtures the others and holds them in place, is ignorance (avijja), and wisdom is the remedy for ignorance. Though verbally a negative, "unknowing," ignorance is not a factual negative, a mere privation of right knowledge. It is, rather, an insidious and volatile mental factor incessantly at work inserting itself into every compartment of our inner life. It distorts cognition, dominates volition, and determines the entire tone of our existence. As the Buddha says: "The element of ignorance is indeed a powerful element" (SN 14:13).
At the cognitive level, which is its most basic sphere of operation, ignorance infiltrates our perceptions, thoughts, and views, so that we come to misconstrue our experience, overlaying it with multiple strata of delusions. The most important of these delusions are three: the delusions of seeing permanence in the impermanent, of seing satisfaction in the unsatisfactory, and of seeing a self in the selfless.66 Thus we take ourselves and our world to be solid, stable, enduring entities, despite the ubiquitous reminders that everything is subject to change and destruction. We assume we have an innate right to pleasure, and direct our efforts to increasing and intensifying our enjoyment with an anticipatory fervor undaunted by repeated encounters with pain, disappointment, and frustration. And we perceive ourselves as self-contained egos, clinging to the various ideas and images we form of ourselves as the irrefragable truth of our identity.
Whereas ignorance obscures the true nature of things, wisdom removes the veils of distortion, enabling us to see phenomena in their fundamental mode of being with the vivacity of direct perception. The training in wisdom centers on the development of insight (vipassana-bhavana), a deep and comprehensive seeing into the nature of existence which fathoms the truth of our being in the only sphere where it is directly accessible to us, namely, in our own experience. Normally we are immersed in our experience, identified with it so completely that we do not comprehend it. We live it but fail to understand its nature. Due to this blindness experience comes to be misconstrued, worked upon by the delusions of permanence, pleasure, and self. Of these cognitive distortions, the most deeply grounded and resistant is the delusion of self, the idea that at the core of our being there exists a truly established "I" with which we are essentially identified. This notion of self, the Buddha teaches, is an error, a mere presupposition lacking a real referent. Yet, though a mere presupposition, the idea of self is not inconsequential. To the contrary, it entails consequences that can be calamitous. Because we make the view of self the lookout point from which we survey the world, our minds divide everything up into the dualities of "I" and "not I," what is "mine" and what is "not mine." Then, trapped in these dichotomies, we fall victim to the defilements they breed, the urges to grasp and destroy, and finally to the suffering that inevitably follows.
Politics kills all the great efforts of many, mainly Thich like people who are there to create heaven on this earth. A whole lot of people need to follow what is said here from thought to action and correct politics in some way.
gleeked off adderall doing my essay this is crazy like the comment if you gleek hard
But our practitioner again takes up the task of contemplation. At the next stage of supramundane realization he attains the third path, the path of the non-returner (anagami-magga), with which he cuts off the two fetters of sensual desire and ill will. From that point on he can never again fall into the grip of any desire for sense pleasure, and can never be aroused to anger, aversion, or discontent. As a non-returner he will not return to the human state of existence in any future life. If he does not reach the last path in this very life, then after death he will be reborn in a higher sphere in the fine-material world (rupaloka) and there reach deliverance.
But our meditator again puts forth effort, develops insight, and at its climax enters the fourth path, the path of arahatship (arahatta-magga). With this path he cuts off the five remaining fetters - desire for fine-material existence and desire for immaterial existence, conceit, restlessness, and ignorance. The first is the desire for rebirth into the celestial planes made accessible by the four jhanas, the planes commonly subsumed under the name "the Brahma-world." The second is the desire for rebirth into the four immaterial planes made accessible by the achievement of the four immaterial attainments. Conceit (mana) is not the coarse type of pride to which we become disposed through an over-estimation of our virtues and talents, but the subtle residue of the notion of an ego which subsists even after conceptually explicit views of self have been eradicated. The texts refer to this type of conceit as the conceit "I am" (asmimana). Restlessness (uddhacca) is the subtle excitement which persists in any mind not yet completely enlightened, and ignorance (avijja) is the fundamental cognitive obscuration which prevents full understanding of the Four Noble Truths. Although the grosser grades of ignorance have been scoured from the mind by the wisdom faculty in the first three paths, a thin veil of ignorance overlays the truths even in the non-returner.
The path of arahatship strips away this last veil of ignorance and, with it, all the residual mental defilements. This path issues in perfect comprehension of the Four Noble Truths. It fully fathoms the truth of suffering; eradicates the craving from which suffering springs; realizes with complete clarity the unconditioned element, Nibbana, as the cessation of suffering; and consummates the development of the eight factors of the Noble Eightfold Path.
With the attainment of the fourth path and fruit the disciple emerges as an arahant, one who in this very life has been liberated from all bonds. The arahant has walked the Noble Eightfold Path to its end and lives in the assurance stated so often in the formula from the Pali canon: "Destroyed is birth; the holy life has been lived; what had to be done has been done; there is no coming back to any state of being." The arahant is no longer a practitioner of the path but its living embodiment. Having developed the eight factors of the path to their consummation, the Liberated One lives in the enjoyment of their fruits, enlightenment and final deliverance.
May all Sentient and Non-Sentient beings be ever happy, well and secure!
May all live long!
May all have calm,quiet,alert,attentive and equanimity mind with a clear understanding that everything is changing!
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isn't this discriminating cognation, or is that not leaving out how those errors eternally retain (at least logically/theoretically) possibility to inversely relate to a loss of suffering? In a means to how to properly understand solutive thoughts to our individually shared living experiences of life's hills & valleys, in other words: right & wrong thinking?
This is BY FAR the longest TOOL video ever!!
What he is speaking of is in the Holy Bible, Quran & Torah. It is the story of Adam,Eve, the Ego aka Satan,God,the garden & the tree of knowledge of good & evil.🙏
Discrimanation
D-dynastie
🤔 thinking
Christ the eternal tao , a book by an eastern orthodox christian monk ☦️
Being human not human being..
After Prince Siddharta ( known as Buddha) died over 2500 years ago , his words are taught by millions of people calling themselves ‘ Buddhist Teacher”.These people mostly monks are learning Buddha’s words from various sources and from so many kinds of practices / meditation , scriptures, or by lineage .They are using what they had learned , their skills and their experiences to teach people to know , to understand and to experience Buddha’s words .Their followers will then create a form of “ referrals” in mind and this referral later turned into beliefs or faith .Their followers will use what they have learned or experienced and strive to be the ones they think they should be.So in short , Buddhist Teacher are using Buddha’s words to shape people into “ SOMEONE” and guiding them to chase for ‘ A GOAL “…….To me , this might be the greatest misleading of mankind .I have two points to highlight to all Buddhist Teacher .No 1 : BUDDHIST TEACHER ARE GUIDING PEOPLE BECOMING “ SOMEONE” BUT WHAT IF THE WORDS OF BUDDHA IS LEADING PEOPLE NATURALLY INTO “ NO ONE”? Dear Buddhist Teacher ,Human are keeping and holding on knowledge / skills / experience / memories in mind and the mind is like a house full of rubbish and the owner of the house is constantly suffering, struggling to get out from the house but due to his own nature , he is constantly collecting and keeping more and more rubbish into the house …….he continues to suffer from his own nature.Let me ask you a simple question :-What is left in mind if you take out all that you learned , all your knowledge , all your skills , all your experience , all your faith / beliefs and all your memories from your mind?PERHAPS , The one left in mind is YOU ……..so what are you ???PERHAPS ,YOU are EMOTION , you are desire , you are love , you are anger , you are hate , you are greed , you are will , you are fear , you are ego ….and the words of Buddha is simply like an arrow pointing at YOU not a guide of who you should be.You are always HERE and you should be at peace of what you are …..is you that suffer struggling to be there , trying to be someone .Awaken to own nature , one no longer holds on to anything in mind .The mind will be at ease and this will allow realization to occur .The realization will contract the mind and reduce the growth of emotion .Wisdom is the ability to forget all including own nature .But ,Is apparent that all Buddhist Teacher is teaching people to gain more knowledge , more skills , more faith and this is like collecting more rubbish into mind …The mind will expand and like an expanded balloon , the pressure inside the balloon will increase and pressure resembles suffering …..So Buddhist Teacher is leading people into a path of greater suffering in the name of Buddhism .No ( 2 ) WHAT IF THE WORDS OF BUDDHA ARE NEVER ABOUT KNOWING OR UNDERSTANDING OR EXPERIENCING ?Dear Buddhist Teacher ,Like all living , emotion has a natural nature to grow and emotion is feeding on “ referral” to grow and travel in life .Referrals is a form of knowledge / skills / experience / memories / faith etc .Emotion using the physical body as a tool to sense and by a process of thinking to generate referrals.Thinking is emotion in action .We thinking on learning to know , knowing to understand and understand to create referrals .So in other words , human think , human know and human understand in order to create referral and they will use it to grow more emotion and to live .Emotion will constantly hold on to all these referrals in mind and each moment emotion is hopping from referral to referral traveling in life .But !!!Each moment all nature is naturally changing …so holding anything in mind is like trying to block river water from naturally flowing into sea …that is suffering .Buddhist Teachers are causing people to create and hold on to the referral in mind and that is the basis of human suffering.What if the words of Buddha is never about knowing or understanding or experiencing?What if the words of Buddha is about REALIZATION and realization is of the opposite nature of knowing / understanding???So the more you know, the more you understand, the further you will travel away from realization .So in short , Buddhist Teachers are teaching people to understand and to hold on to Buddha’s words but Buddha’s words are about realization and realization is not something one should hold but rather is a factor that could lead one to naturally let go of what he holds .So , there is a possibility that Buddhist Teachers are like someone giving you muddy water to wash your clothing and let you expect it to be cleaned ……you will suffer from your own nature .My name is Ee Chuan Seng from Malaysia . I am currently at a mind that claims there is possibility that all Buddhist Teacher regardless of their background or nature of their teaching, as long as they teach, they are misleading Buddha’s words.I am here with my real name and a face on my profile. I will be fully and solely responsible for all my claims.I cordially invite all Buddhist Teacher to join me to challenge this possibility .My email is 1988csee@gmail.com
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What nonsense!!
thank you
SADHU SADHU SADHU 🙏🙏🙏🙏🙏🐅🐅🐅💟
🙏🙏🙏
Thank you