###################
B A fortunate rebirth is definitely desirable, but it is still within cyclic existence (saṃsāra), bound by ignorance, afflictions, and polluted karma. The unsatisfactory circumstances (duḥkha) of saṃsāra are immense and, knowing that, we seek to free ourselves from it. To do so, we must know its causes and whether those causes can be ceased. When convinced the causes can be stopped, we learn the path to eradicate them. Knowledge of guideposts along the way is helpful, as is continuously keeping our goal — the genuine peace and freedom of nirvāṇa for all living beings — in mind. Self-confidence and joyous effort are good friends on our journey to buddhahood.
####################
Knowledge of the two types of buddha nature answers this question. One is
the naturally abiding buddha nature — the emptiness of inherent existence of our
minds — which has always been and will always be the ultimate nature of our
minds. The second is the transforming buddha nature — the mind whose
continuity goes on to awakening but at present is not yet freed from defilement.
This mind serves as the basis for the emptiness that is the naturally abiding
buddha nature. These two types of buddha nature are already present within us.
The afflictions are not embedded in our minds; our minds are obscured by
defilements but are not the nature of defilement. These obscuring factors can be
forever eliminated by applying suitable antidotes.
#####################
This buddha nature is an indelible part of us. Each sentient being has it, so no
matter how low we or others may fall as a result of our afflictions, afflictions and
suffering are not our nature. We are worthwhile beings who deserve happiness.
Our buddha nature can never be lost and we do not need to prove ourselves to
anyone. The unpurified mind is saṃsāra; the purified mind is the basis of
nirvāṇa. All that is needed is our confidence and sincere effort to follow the path,
purify our buddha nature, and cultivate awakened qualities.
#####################
S WITH ALL activities, our attitude and motivation for learning and
practicing the Buddhadharma affect the value of our action. Keeping six
factors in mind will enable you to have a beneficial motivation. First, see
yourself as a sick person who wants to recover. Our illness is cyclic existence
and the duḥkha — unsatisfactory circumstances — that permeate it. Duḥkha
includes being subject to birth, aging, sickness, and death under the influence of
afflictions and karma, as well as not getting what we want, being separated from
what we love, and encountering problems we don’t want. Seeing ourselves as ill,
we will approach the teachings with sincerity and receptivity.
#####################
B 1.Everything that is produced arises from causes; nothing can arise
causelessly.
2. Causes are impermanent; they must cease in order for their result to
arise.
3. There is concordance between a cause and its result. A specific result
can only arise from the causes and conditions that are capable of
producing it.
4. Apply this understanding to the existence of the physical universe and of
your mind.
#########################
A So give up. Surrender completely. Stop doing anything to awaken.
And just be awake.
######################
B SUNYABAD V MAYAVAD
What propels this process of uncontrollably and repeatedly taking the
psychophysical aggregates of a being of one of the three realms? It is the true
origins of duḥkha — afflictions and polluted karma (actions). The chief
affliction that is the root of saṃsāra is the ignorance grasping inherent existence
— a mental factor that apprehends phenomena as existing in the opposite way
than they actually exist. Whereas all phenomena exist dependently, ignorance
apprehends them as existing independently. The Tibetan term for ignorance —
ma rig pa — means not knowing. Even its name implies something undesirable
that disturbs the mind and interferes with happiness and fulfillment. Since the
cause of cyclic existence is inauspicious, its effect — our bodies, habitats, and
experiences in cyclic existence — will not bring stable joy.
#######################
“You have to move on. I am only a teacher, not a master. I was pretending and I am very sorry!” said Buddha’s master. Buddha was totally shattered and tired.
He went to take a dip in a nearby river, Niranjana. It is a very small river; in the summer it is not even one foot deep. And he was taking a bath, but he was so weak that he could not cross that small current. He had to hang onto a branch of a tree for a few moments to gather some energy so that he could get out of the river. He felt like cheated in the name of enlightenment.
That experience made it clear to him there is no enlightenment.
Though denying to be real master can only be claimed by the real master, according to me Buddha’s master was real courageous master who declared himself charlatan.
Buddha’s last hook of attachment and of desire to be enlightened disappeared in one stroke.
His enlightenment came out of desirelessness and enlightenment can happen to anyone who’s seeking has ended
###########################
B 4 TYPES OF CESSATION - CBNAD STONE
The Pāli tradition speaks of four types of cessation; not all of these are
nirvāṇa:
(1) Cessation by factor substitution (P. tat anga nirodha) occurs after we
have cultivated the antidote to a particular affliction and temporarily eliminated
it. When angry, we meditate on fortitude, and when filled with sensual craving,
we contemplate the unattractiveness of the body. By substituting a virtuous state
of mind for a nonvirtuous one, there is a cessation by factor substitution.
(2) Cessation through suppression (P. vikambana nirodha) is the result of
attaining the meditative absorptions. Strong samādhi temporarily overcomes the
manifest forms of the five hindrances and other defilements (P. saṃkleśa,
saṃkilesa), bringing the peace and bliss of concentration. Since the defilements
are not active during meditative absorption, it seems that they have been
eradicated. However, they have only been suppressed and their seeds remain in
the mindstream.
(3) Cessation through eradication (P. samucheda nirodha) is the cessation
attained through penetrative wisdom that cuts off the defilements so that they
can never arise again. This cessation is attained beginning at the stage of streamenterer
(path of seeing), progresses through the stages of once-returner and
nonreturner (path of meditation), and culminates in arhatship (path of no more
learning).
(4) The ultimate cessation of defilement (P. achanta nirodha) as explained in
the Pāli tradition is the reality that is the ultimate absence of all defilements.
Cutting off defilements completely depends on a reality that is completely free
from defilements, a reality that is ever-existing, unconditioned, and unborn. It is
the existence of this unborn state — the reality of nirvāṇa — that makes the
eradication of all defilements possible.3 This nirvāṇa is the object of penetrating
wisdom. When wisdom sees the truth of nirvāṇa and actualizes true cessation,
defilements are eradicated.
#########################
Yes. Enlightenment is the realization that happiness is independent of conditions.
Our true nature is happiness.
We think circumstances cause happiness like a hammer drives in a nail.
This isn't true.
We feel happy when good things happen because we've temporarily stopped bothering ourselves with fear and desire.
To have eternal happiness, we only need to cut out the middle man and stop associating happiness with circumstances.
There are two excellent options:
- Surrender everything to a higher power.
- Put your troubles aside for a moment, and observe yourself keenly. The bliss you think will arrive when you get what you want is already here.
Happiness is your true nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside.
Ramana Maharshi
#############################
B
 |
############################
B The four attributes of true duḥkha build on one another. Our bodies and
minds change moment by moment. This is their nature; once they arise, no
further cause is needed to make them change. Knowing this contradicts the
belief that they are static and unchanging.
Impermanent things are produced by causes and conditions; our aggregates
are controlled by their causes — afflictions and karma — which are ultimately
rooted in ignorance. Anything caused by or rooted in ignorance is unsatisfactory;
this is the pervasive duḥkha of conditioning. Once we understand this, no matter
how beautiful, pleasurable, and enticing things may appear, we know they are
not worthy of our clinging to them.
The first two attributes center on the aggregates being dependent on causes
and conditions. They lead to understanding the last two attributes that deny the
existence of any kind of independent self or person. We aren’t free from these
aggregates, so how could there be a permanent, unitary, independent self that is a
different entity from the aggregates? We cannot prevent our bodies and minds
from aging and dying, so how could there be a self-sufficient substantially
existent person that controls the aggregates?
Whether we initially approach the four attributes from the viewpoint of
reasoning or meditation, we must later combine the knowledge gained from both
to attain a yogic direct reliable cognizer that realizes impermanence, duḥkha,
emptiness, and selflessness
######################
No comments:
Post a Comment