How these came to my mailbox... arh...i brought it in...LOL. I say a subscribtion for 7 prayers, which was said to be very good and etc. I thought it was inspiring prayer like, May the world have peace...etc which I thought those 7 is better then these...or at least in the way it is presented and decide to send it to my friends as a greeting for new year 2006...who knows... haha... nevermind...its a good learning experience and a test for my knowledges.
"Through life, somtimes we experience struggles, it's my hope and prayer that you currently have none! But, if by chance you are stuggling...
- Are you struggling to get closer to God?
- Are you struggling to pray better?
- Are you struggling to be happier?
- Are you struggling with money?
- Are you struggling with a relationship?
- Are you struggling with your health?
Xinhao, no matter what you're struggling with, the power of Affirmative Prayer can help reduce, or better yet, make your struggles disappear!!"
Hmm...Let me recap...whats the cause of suffering or say unsatisfactory(opposite of happiness) ?
Craving causes unsatisfactory.
As long I don't crave for those... what unhappiness will I have? The highest happiness is when the heart is at ease. It is content and no longer craves.
Happiness, unhappiness, fame and defame, praise and blames, loss and gains. Which of these stays forever? The pleasent does not stir in the mind, the unpleasent does not irritate. That mind is free from the dust, griefless and secure.
Health? I am subject to illness, illness is unavoidable. Awaring cause and effect(Law of kamma) I am my owner of my own actions, whatever I do, the results will fall on me. So...Taking care of diet and drink water, do exercises ensures a good health. But even when illness comes, no fear, its a natural proccess of these body.
Why should I practise and cultivate the mind, because the mind free from hostility, free from ill will, undefiled, & pure ?
I was given 4 assurance, about the benefits of practising dhamma, no matter I believe in heaven or not, rebirth or not, cause and effect or not, in these very life of mine, here and now.
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
How true is these? When I began to practise, and see these teachings and assurance without faith, here and now. ^_^ Wonderful teaching isn't it? LOL... Its easy to spot whether am i lying, just try it out truthfully, without lying to yourself.
May all be well and happy. Let no one despise, nor wish each other harm...
Friday, December 30, 2005
A Gift for William Koh...
Haha... I just recalled what william has told me in the past, about his experiences, about practising "buddho" even during lectures. His cute reaction towards temptations where he will quickly avoid and recite "buddho"..."buddho"..."buddho"... quickly. HAHA... I wonder is he still doing it now. Least requirement : Come for puja and meditation everyday. Able to do it is a training for your determination. ^_^
There is an article about Ajhan Sao(Ajhan Mun's teacher), his teaching methods. I felt this article is suitable for william. Ajhan Sao doesn't teach much. Alll he taught was "Buddho". He allow the experiences gain through "Buddho" of his students to answer their doubts and what he did was only to tell them what they should do next at the stage they were at. Short and Simple. Quick and efficient way of practise. No hardcore theories, pure experience + Practise and determination to maintain.
This is for you, william. Click Here ->>> http://accesstoinsight.org/lib/thai/phut/sao.html
Chating meaningless things too much brings harm. Be quiet in your actions, quiet in your speech, quiet in your mind. It's called patañca sayanasanam: creating a quiet place to live, at your ease in both body and mind. Your heart will run even wild when engaging too much on meaningless talk plus the skill of mindfulness is not well practised enough. If you found yourself in a chat which has no purpose at all, its good to be silent or just listen quietly and mindfully if your presence is nessecary. I have found sometimes reaction is not really needed unless needed.
Be sentitive and alert of the emotional changes of people and yourself, react accordingly to settle their negative emotions, that ease their pain as well. Deal sadness with care and concern, deal anger with calmness and understanding. If you are good in that, you are a refuge for people who are hurt. Most likely they will hug you, as they need that warmth and concern.
Lastly, check with the 16 defilements. Any dhamma claimed by others is out of ego or out of comparing or despising(meaning looking down at you), that is surely not the dhamma, not the fruits of practise, the person is sure to make false claims and had not truly understand the dhamma, so don't even talk about seeing dhamma. Reject such remarks by such people. Such claims is slandering the tathagatha, so beware of what to believe and what not to believe. On seeing such danger might fall on you again, so i reminded. Be a person who is upright and have integrity, then you will see who are the ones with integrity.
The Buddha advises us to spend time near people of integrity, develop a sense of respect for them, and pay close attention to their Dhamma. Why respect is because a person with a valuable teaching to offer will feel more inclined to teach it to someone who shows respect than to someone who doesn't. The purpose in listening to the Dhamma is to test whether the person teaching it has integrity in his views or hers. Respect doesn't mean that you have to fully agree to the teaching. You only accept fully when you've put the teaching in practice and tasted its results. Anyway, true respect means not to be stuborn. Willing to listen with an open mind and to take the time and effort needed to give any teachings that seem reasonable a serious try, thats respect.
(1 of the 4 requirements that leads to sotapanna fruition. why? Nothing special lah... because it leads to right views and you would'nt fall in to wrong views...)
Yap, that should be enough. I hope it can aspire you to move on. I guess you need motivation, i need too as i slack too...LOL. Anyway, not necessary to talk about dhamma with me everytime, I am a friend of yours.
^_^
Monday, December 19, 2005
My Wushu Standard Drops!!
Gosh~! So many months without trainings. My skill drop alot and I had even forgotten some of the things my coach taught me...
Now looking at my standards...I felt so low class now compared to last time. Worse, because of that, I failed my coach retest again... Sianz... need to retest again.
I am gonna retrive my standards and Chiong all the way...
Now looking at my standards...I felt so low class now compared to last time. Worse, because of that, I failed my coach retest again... Sianz... need to retest again.
I am gonna retrive my standards and Chiong all the way...
A feedback about me from my 2 friends ^_^
Dhamma itself is very subtle. The most difficulty I found was to let people understand them as what I have seen. My very own vow is to strive to be an sotapanna or an arahant, to destroy the wrong views of Buddhist and may I too be able to share the dhamma which is able to be understood by one's own faculty and lead towards nibanna as soon as possible.
To know the true dhamma, I must seen it, and the requirement is at least a sotapanna, the stainless dhamma eye, where the dhamma is seen, there is no doubts, 3 fetters out of 10 is eliminated.
As recently, I was pretty in doubt, there must be something wrong to my methods as I couldn't let people understand what I am sharing. Thus I search in the suttas, and I learned from the Buddha's teaching on teaching the Dhamma. The Buddha describe awakening as this:
"Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (dhamma-vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch."
The Dhamma, the truth taught by the Buddha, unfolds gradually. The Buddha made clear many times that Awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a long journey of many stages.
No wonder~! Haha... I could feel a tense between some people who I have always trying to help, so in order to understand where is my mistakes I requested them a trashing session about me, as comments are the reflection of my actions.
These are the Comments:
"You have strong determination on things…
When you teach, u expects the result, which causes suffering…
You are more than willing to help others.... like in explaining, you are willing to explain and explain and explain again and again…
You uphold the responsibility…
Spend so time on BS... just to make a success…
Can be even throwing your grades away for the sake of BS... which no one can really be like you so generous…
I think when rushing to tell others the rite thing.... you may have conveyed a wrong message.... because by forcing, one's tend to listen to themselves more…
Different people have different views, if you are too strong with yours; people will fight against it and may cause misunderstanding…
It is your good intention...not letting one's fall into the wrong path ....maybe ... you can improve on ways to propagate/convey your message…
You are bit rush...When you are stress, die die die...not just you die we also together die, because you make it worse…
You expect the result to be what you want because you like other to follow you…
Sometime not very mindful other feeling…
You have the heart of doing well…
You are willing to share and hope other will benefit from what you share…
You can be easy-gong…
Your good point also your bad point as you over do it…
Sometime when you are angry, I dun dare to tell you that you are angry as you will get even angrier…
You expect the result to be good and want to meet your expectation…
Bad point is your expectation for thing are high and must reached the target
Rush for result....when something happen you will very angry and it cause us to panic too…
You Love to help and help me to be more considerate to other…
You are willing to help, even you feel irritate you will still do…
You always remind us the dhamma and also tell us to be more considerate to people beside us…
You care about others too…"
Thanks to their comments. Anyway its their comments. I would choose to ignore whether they were out of misunderstanding or is it accusing me as these thoughts is out of pride and conceit which will hinder me. Looking at the comments as it is, clearly reflecting with my heart and actions, what is it exactly is seen. Rather, I am now clearer about the situation and sure about which direction should I walk. This is where I should put my attention at.
Reflection is important, these is the teaching which I referred:
"What do you think, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done with repeated reflection.
"Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction...Itt would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.
"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both..Youou should give it up. But if on reflection you know that it is not..Youou may continue with it.
"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it..Youou should exercise restraint in the future. But if on reflection you know that it did not lead to affliction..Itit was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.
[Similarly for verbal acts and mental acts, although the final paragraph concerning mental acts says:]
"Having performed a mental act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental act with painful consequences, painful results, then you should feel distressed, ashamed, and disgusted with it. Feeling distressed..You should exercise restraint in the future. But if on reflection you know that it did not lead to affliction..Itit was a skillful mental action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."
Excellent~! Excellent~! Haha... I am proud of myself. As I found the courage to admit my mistakes and discerning them.
Dhammanu Dhamma patipanna! Samici patipanna! Anudhammacari! I have nothing to hide...
To know the true dhamma, I must seen it, and the requirement is at least a sotapanna, the stainless dhamma eye, where the dhamma is seen, there is no doubts, 3 fetters out of 10 is eliminated.
As recently, I was pretty in doubt, there must be something wrong to my methods as I couldn't let people understand what I am sharing. Thus I search in the suttas, and I learned from the Buddha's teaching on teaching the Dhamma. The Buddha describe awakening as this:
"Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (dhamma-vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch."
The Dhamma, the truth taught by the Buddha, unfolds gradually. The Buddha made clear many times that Awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a long journey of many stages.
No wonder~! Haha... I could feel a tense between some people who I have always trying to help, so in order to understand where is my mistakes I requested them a trashing session about me, as comments are the reflection of my actions.
These are the Comments:
"You have strong determination on things…
When you teach, u expects the result, which causes suffering…
You are more than willing to help others.... like in explaining, you are willing to explain and explain and explain again and again…
You uphold the responsibility…
Spend so time on BS... just to make a success…
Can be even throwing your grades away for the sake of BS... which no one can really be like you so generous…
I think when rushing to tell others the rite thing.... you may have conveyed a wrong message.... because by forcing, one's tend to listen to themselves more…
Different people have different views, if you are too strong with yours; people will fight against it and may cause misunderstanding…
It is your good intention...not letting one's fall into the wrong path ....maybe ... you can improve on ways to propagate/convey your message…
You are bit rush...When you are stress, die die die...not just you die we also together die, because you make it worse…
You expect the result to be what you want because you like other to follow you…
Sometime not very mindful other feeling…
You have the heart of doing well…
You are willing to share and hope other will benefit from what you share…
You can be easy-gong…
Your good point also your bad point as you over do it…
Sometime when you are angry, I dun dare to tell you that you are angry as you will get even angrier…
You expect the result to be good and want to meet your expectation…
Bad point is your expectation for thing are high and must reached the target
Rush for result....when something happen you will very angry and it cause us to panic too…
You Love to help and help me to be more considerate to other…
You are willing to help, even you feel irritate you will still do…
You always remind us the dhamma and also tell us to be more considerate to people beside us…
You care about others too…"
Thanks to their comments. Anyway its their comments. I would choose to ignore whether they were out of misunderstanding or is it accusing me as these thoughts is out of pride and conceit which will hinder me. Looking at the comments as it is, clearly reflecting with my heart and actions, what is it exactly is seen. Rather, I am now clearer about the situation and sure about which direction should I walk. This is where I should put my attention at.
Reflection is important, these is the teaching which I referred:
"What do you think, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done with repeated reflection.
"Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction...Itt would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.
"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both..Youou should give it up. But if on reflection you know that it is not..Youou may continue with it.
"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it..Youou should exercise restraint in the future. But if on reflection you know that it did not lead to affliction..Itit was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.
[Similarly for verbal acts and mental acts, although the final paragraph concerning mental acts says:]
"Having performed a mental act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental act with painful consequences, painful results, then you should feel distressed, ashamed, and disgusted with it. Feeling distressed..You should exercise restraint in the future. But if on reflection you know that it did not lead to affliction..Itit was a skillful mental action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."
Excellent~! Excellent~! Haha... I am proud of myself. As I found the courage to admit my mistakes and discerning them.
Dhammanu Dhamma patipanna! Samici patipanna! Anudhammacari! I have nothing to hide...
Thursday, December 08, 2005
360年前死亡的华族文化 - 汉服
本来我也不想用华文写，因为身边的许多人对英语比较熟悉，如果用华文写恐怕不能真正明白我在写些什么，可是英语无法把我此刻的心情完整的叙述，我对自己民族文化消亡的那种遗憾。
相信很多人在小学/中学时候应该有过这种经验。在“Racial Harmony Day”(种族和谐日)，老师曾经叫我们画有关种族和谐的画。人人都画着四大种族手牵手，马来族群穿这马来传统服饰，印度族群穿印度传统服饰，华族呢？可是画到我自己的民族（华族）时，却不知道自己民族服装是什么。很奇怪，苦思了很久，大家只画女孩穿着“旗袍”（怎么不画男的？因为只有女孩穿旗袍。。。男孩不知到穿什么）我自己依着古装片画了“汉服”。我觉得我前世一定是个汉人，不然怎么那么华族文化主义呢？哈哈，家里人也不是华族文化主义的啊。
在这一天，大家穿这自己民族的服装，唯有华人没有，只有非常少数的华人穿旗袍或马褂。曾经有位印度族老师问过，怎么不穿传统服装呢？那时后对汉文化还不了解，所以也不知道该怎么回答。现在我明白了，因为在360年前华族的服装被迫死亡。
中国有很多不同族群，而旗袍和马褂是属于旗人（满人）的服饰。因为历史因素，满清入关，制定‘剃发易服’的政策，活活把汉服杀死。汉服不是被淘汰，而是被谋杀的。汉服是“汉民族传统服饰”的简称，在字典里不存在“汉服”二字。
在“汉网”http://www.haanen.com/home/html/2005-10/15.html，和“天汉网”http://www.tianhan.com.cn/ 看到了许多令我非常感动的文章。
每个民族都有自己的文化特色，“强势的美国文化”是什么话！民族文化是任何东西也不可取代的，它是个民族独有的，没有什么强不强，或“In”不“In”。华族有祭祖，就是不要忘了自己的根。这两句话∶“我是华人，你是印度人”没有尊卑知分。大家拥有自己的特色，仍旧和睦共处。
其实，汉族文化也是多姿多彩，绝对不再韩日之下。而且韩服、和服也是汉服影响。我总觉得，那种儒雅气质非常迷人，尤其看古装片，不管是范文芳还是郑慧玉甚至任何女孩/妇女，穿上“汉服”，总是美丽，有一股说不出的美。
在中国穿这汉服去逛街，祭孔的年轻人，那种寻回自己文化的精神，正是现在华人甚至个民族应该有的啊。但很悲哀的是，现在许多的华人，对自己的传统与文化不以为然，也不了解，也不想了解，各个崇洋、哈韩、哈日。当然我自己也喜欢异族那优美的文化，可是想到自己的文化，我只有叹息。
在网路看到了这句话，它说到了我心底去了∶“我们懂得民主自由，却忘了伦理纲常；我们拥有音乐神童，却不识角徵宫商；我们穿着西服革履，却没了自己的衣裳……”希望未来的种族和谐日，华族的孩子们会知道自己的衣裳是什么。
相信很多人在小学/中学时候应该有过这种经验。在“Racial Harmony Day”(种族和谐日)，老师曾经叫我们画有关种族和谐的画。人人都画着四大种族手牵手，马来族群穿这马来传统服饰，印度族群穿印度传统服饰，华族呢？可是画到我自己的民族（华族）时，却不知道自己民族服装是什么。很奇怪，苦思了很久，大家只画女孩穿着“旗袍”（怎么不画男的？因为只有女孩穿旗袍。。。男孩不知到穿什么）我自己依着古装片画了“汉服”。我觉得我前世一定是个汉人，不然怎么那么华族文化主义呢？哈哈，家里人也不是华族文化主义的啊。在这一天，大家穿这自己民族的服装，唯有华人没有，只有非常少数的华人穿旗袍或马褂。曾经有位印度族老师问过，怎么不穿传统服装呢？那时后对汉文化还不了解，所以也不知道该怎么回答。现在我明白了，因为在360年前华族的服装被迫死亡。
中国有很多不同族群，而旗袍和马褂是属于旗人（满人）的服饰。因为历史因素，满清入关，制定‘剃发易服’的政策，活活把汉服杀死。汉服不是被淘汰，而是被谋杀的。汉服是“汉民族传统服饰”的简称，在字典里不存在“汉服”二字。
在“汉网”http://www.haanen.com/home/html/2005-10/15.html，和“天汉网”http://www.tianhan.com.cn/ 看到了许多令我非常感动的文章。
每个民族都有自己的文化特色，“强势的美国文化”是什么话！民族文化是任何东西也不可取代的，它是个民族独有的，没有什么强不强，或“In”不“In”。华族有祭祖，就是不要忘了自己的根。这两句话∶“我是华人，你是印度人”没有尊卑知分。大家拥有自己的特色，仍旧和睦共处。
其实，汉族文化也是多姿多彩，绝对不再韩日之下。而且韩服、和服也是汉服影响。我总觉得，那种儒雅气质非常迷人，尤其看古装片，不管是范文芳还是郑慧玉甚至任何女孩/妇女，穿上“汉服”，总是美丽，有一股说不出的美。在中国穿这汉服去逛街，祭孔的年轻人，那种寻回自己文化的精神，正是现在华人甚至个民族应该有的啊。但很悲哀的是，现在许多的华人，对自己的传统与文化不以为然，也不了解，也不想了解，各个崇洋、哈韩、哈日。当然我自己也喜欢异族那优美的文化，可是想到自己的文化，我只有叹息。
在网路看到了这句话，它说到了我心底去了∶“我们懂得民主自由，却忘了伦理纲常；我们拥有音乐神童，却不识角徵宫商；我们穿着西服革履，却没了自己的衣裳……”希望未来的种族和谐日，华族的孩子们会知道自己的衣裳是什么。
Wednesday, November 30, 2005
The rain of emotion... Umbrella of mindfulness
Ups and downs... In this life, emotion changes, feeling changes, thoughts changes... Positive to negative...negative to positive.
Derrick made a very good reminder to me, "that's an attachment" at the coffeeshop. Attachment brings suffering indeed. Being glad at the situation at the club ends up becoming the cause of my aversion because nothing doesn't change. When it appears to me that it is as what I desire, I am glad. When it is not, it is unsatisfactory, I am sad or angry. Heeding the teacher's advice,
"the wise sees these things subject to changes and discern them well. The pleasant does not stir in his mind, the unpleasant does not irritate."
Excellent, teacher! Excellent! Something made my pretty upset. Some of them seems very supportive and active to the club, but why ended up doing things that is irresponsible? SMS is not replied, nothing is really entertained by them. Constant reminding = constant kaypo and nagging. When I don't remind, things doesn't seems to be running well.
Oh, nevermind. Do what I can, to what extend they are active and responsible, I have no control. Saying them doesn't seems to make the situation well.
This unbalance emotion in me starts to stir once again. The tightness at the chest, the arising of fear and unhappiness, which made this conclusion in me,"This very day I am committing myself in practice alone in the clubhouse, practice is urgently needed."
I sat and the tiredness of this body overwhelmed me. I just can't keep this body in proper posture, it keeps falling asleep, as I can see when I observe on the movement of the body, being mindful, a slight movement I catch and I bring it back. This cycle keep repeating itself.
No, I can't concentrate. No concentration = no discernment. Therefore, since the body is tired... I let it sleep. So I do lying meditation. While the body at rest, I mindful of my breath. But after sometime, I am mindful that I am breathing, but I can't see the in and out breath, can't see whether it is long or short= I am half asleep.
After 1 1/2 hrs, I woke up and remorsefully paid respect and I leave. The mind is much calm. I can see things in a more proper way. Then it began to rain.
...I observed...The movement of the rain... It gets louder and louder...Till the loud sound of heavy rain is around me... That cooling sound and wind allows my mind to be even more calm. Thoughts started to arise in me, bring emotional, emotional about the rain, emotional about what happened on the phone. Before I was led too far, insight arose, "These are the works of the mind." Then I continued to observe the thoughts.
First it came, anger arose, unhappiness arose, another thought came, anger and unhappiness ceased and overtaken by conceit and pride, another thought arose, conceit and pride ceased... Delusion arose, the mind making false assumptions and thoughts proclaiming stages of practices... Den delusion cease, anger and conceit arose again... It goes on and on. I looked at the rain through glass windows of the train, observing the mind and its changes, until one point, that tightness at the chest actually disappeared. Totally. At the last part I was fighting with a series of thoughts... thoughts arise I say, "stop, thoughts...thoughts"..."Thoughts again, thoughts again"..."Thoughts....Thoughts....Stop....Stop...Stop creating....Stop creating"... Den this came to me...
"I am under heavy rain of delusion. The umbrella is mindfulness, preventing me from getting into the rain and get wet. Unaffected yet I see the rain clearly."
Then delusion came in again,thinking, "what is nibanna then?"
replying my mind,"Not reached, whatever answer is wrong at this point."
another thought came,"nibanna is when there is no more person holding umbrella, no more rain"
I replied again,"unknown, whatever answer is wrong at this point. Stop creating"
Till I reach home, my jeans are wet, my bag are wet. It is calm enough at that point.
Not well enough to see the Dhamma, still attached to friends and relationship, sympathetic, concern towards those. Therefore, a stream-entry suits my goal well enough. The point where the dhamma eye arises, all doubts is destroyed, the 3 fetters is gone...Slowly, while still loving my people, I move towards cessation without fear and worries I had now.
...Dhammanu Dhamma patipanno...Dhammanu Dhamma patipanno...
Derrick made a very good reminder to me, "that's an attachment" at the coffeeshop. Attachment brings suffering indeed. Being glad at the situation at the club ends up becoming the cause of my aversion because nothing doesn't change. When it appears to me that it is as what I desire, I am glad. When it is not, it is unsatisfactory, I am sad or angry. Heeding the teacher's advice,
"the wise sees these things subject to changes and discern them well. The pleasant does not stir in his mind, the unpleasant does not irritate."
Excellent, teacher! Excellent! Something made my pretty upset. Some of them seems very supportive and active to the club, but why ended up doing things that is irresponsible? SMS is not replied, nothing is really entertained by them. Constant reminding = constant kaypo and nagging. When I don't remind, things doesn't seems to be running well.
Oh, nevermind. Do what I can, to what extend they are active and responsible, I have no control. Saying them doesn't seems to make the situation well.
This unbalance emotion in me starts to stir once again. The tightness at the chest, the arising of fear and unhappiness, which made this conclusion in me,"This very day I am committing myself in practice alone in the clubhouse, practice is urgently needed."
I sat and the tiredness of this body overwhelmed me. I just can't keep this body in proper posture, it keeps falling asleep, as I can see when I observe on the movement of the body, being mindful, a slight movement I catch and I bring it back. This cycle keep repeating itself.
No, I can't concentrate. No concentration = no discernment. Therefore, since the body is tired... I let it sleep. So I do lying meditation. While the body at rest, I mindful of my breath. But after sometime, I am mindful that I am breathing, but I can't see the in and out breath, can't see whether it is long or short= I am half asleep.
After 1 1/2 hrs, I woke up and remorsefully paid respect and I leave. The mind is much calm. I can see things in a more proper way. Then it began to rain.
...I observed...The movement of the rain... It gets louder and louder...Till the loud sound of heavy rain is around me... That cooling sound and wind allows my mind to be even more calm. Thoughts started to arise in me, bring emotional, emotional about the rain, emotional about what happened on the phone. Before I was led too far, insight arose, "These are the works of the mind." Then I continued to observe the thoughts.
First it came, anger arose, unhappiness arose, another thought came, anger and unhappiness ceased and overtaken by conceit and pride, another thought arose, conceit and pride ceased... Delusion arose, the mind making false assumptions and thoughts proclaiming stages of practices... Den delusion cease, anger and conceit arose again... It goes on and on. I looked at the rain through glass windows of the train, observing the mind and its changes, until one point, that tightness at the chest actually disappeared. Totally. At the last part I was fighting with a series of thoughts... thoughts arise I say, "stop, thoughts...thoughts"..."Thoughts again, thoughts again"..."Thoughts....Thoughts....Stop....Stop...Stop creating....Stop creating"... Den this came to me...
"I am under heavy rain of delusion. The umbrella is mindfulness, preventing me from getting into the rain and get wet. Unaffected yet I see the rain clearly."
Then delusion came in again,thinking, "what is nibanna then?"
replying my mind,"Not reached, whatever answer is wrong at this point."
another thought came,"nibanna is when there is no more person holding umbrella, no more rain"
I replied again,"unknown, whatever answer is wrong at this point. Stop creating"
Till I reach home, my jeans are wet, my bag are wet. It is calm enough at that point.
Not well enough to see the Dhamma, still attached to friends and relationship, sympathetic, concern towards those. Therefore, a stream-entry suits my goal well enough. The point where the dhamma eye arises, all doubts is destroyed, the 3 fetters is gone...Slowly, while still loving my people, I move towards cessation without fear and worries I had now.
...Dhammanu Dhamma patipanno...Dhammanu Dhamma patipanno...
"I find delight in solitude, as I finds delight in subduing the mind. "
-Xinhao- \^o^/
Sunday, November 27, 2005
Gotcha~! Mara you can't run away...
In these few days, I had been seeing the impermanence of this very mind. The arising of each mind state is a very quick process. I might due to my mindfulness is not sharp enough to actually see the reason of the arising and passing away of those thoughts. But I was amaze, how unstable is the mind actually.
Tinny little things actually moved this heart, it can be small and subtle that it is hard to see it. Bring unmove is not as simple. Gaining equanimity requires the arising of discernment as well. I brings back to practice... Practice... Practice... The training of this mind.
Tinny little things actually moved this heart, it can be small and subtle that it is hard to see it. Bring unmove is not as simple. Gaining equanimity requires the arising of discernment as well. I brings back to practice... Practice... Practice... The training of this mind.
Today my anger exploded! Due to some arising conditions. That small subtle anger just grow and grow. Bigger and bigger. I wasn't aware of the anger, my attention was on the cause of that anger which make it grow even bigger. Thoughts arise one by one, out of anger, hatred, blame, pride, conceit, ego, unhappiness and doubts. I was stirred in this whirlpool of negative thoughts, producing negative speech and comments, till a period of time I just arose that awareness and force myself to seat down and look at the anger itself. Ignoring all the other thoughts.
Looking at the anger, that lump of energy and tightness at the heart base, the thoughts began to fade away. I am trying to be very patient and look at the anger, observing the changes but just can't see how that anger fades away. Stray thoughts keep coming in, again and again lead into stories created by the mind, which was irrelevant to the anger and the other mind states. I bet I fall asleep and dream. But it was a very complicated experience where I dreamed, woke up and observe, and dream again... The cycle just keep going. When I see all the other thought is gone, the anger is subdue, I stop and take a rest cause I am too tired to meditate, I kept falling asleep.
The thoughts has vanish, those are now seen as fake and unreal thoughts. I wonder is that call discernment? As now I see those thoughts as unreal. I can't think of other words than discernment. The anger settle down and back to normal. The whole process took me 1hr and 20min according to helen's report.
One thing, when the object, that anger or mind state is being caught hold and recognise, it disappears and fail to create much havoc.
Triumph~! This mindfulness I shall maintain. Being heedful, for the sake of myself and others.
Thursday, November 24, 2005
Integrity... 正气..
“正气”has been a important part of me as i am influence by the kind of chinese spirit of confucious. I admired that kind of spirit of a Righteous character, confucious call it "君子".
Dhamma might be difficult to some people because of different paramis. The idea of confucious is closer to human. Though i find some part of it has its flaws, but adapting the good parts is beneficial. The one who is righteous leads his life with brightness and intergrity, respectable person indeed.
孔子说："不要担心别人不了解自己，要忧虑自己不理解别人。"
曾子说：“我每天对自己多次反省：替别人办事尽心竭力了吗？与朋友交往诚心相待了吗？老师传授的知识用心温习了吗？”
This is the kind of spirit which the people nowadays is lacking. Hehe, if the educational system in singapore has put in this kind of morality study, singapore could be a better place where people are righteous.Like what confucious said below:
孔子说：“用政令来管理百姓，用刑罚来约束他们，百姓只能暂时地免于犯罪，但不知道犯罪是可耻的。用道德教育百姓，用礼教来制约他们，百姓便不但有羞耻心，而且能自己纠正错误”
One thing i am pretty proud off...hehe...
孔子说：“君子不能像器具那样，只仅仅有一才一艺就行了。”
hehe... 琴棋书画诗茶武医释儒数,more than one le hor...\^o^/..wha hao lian...hao lian...LOL
Rather to live in righteousness~! 君子浩然正气~！！
Dhamma might be difficult to some people because of different paramis. The idea of confucious is closer to human. Though i find some part of it has its flaws, but adapting the good parts is beneficial. The one who is righteous leads his life with brightness and intergrity, respectable person indeed.
孔子说："不要担心别人不了解自己，要忧虑自己不理解别人。"
曾子说：“我每天对自己多次反省：替别人办事尽心竭力了吗？与朋友交往诚心相待了吗？老师传授的知识用心温习了吗？”
This is the kind of spirit which the people nowadays is lacking. Hehe, if the educational system in singapore has put in this kind of morality study, singapore could be a better place where people are righteous.Like what confucious said below:
孔子说：“用政令来管理百姓，用刑罚来约束他们，百姓只能暂时地免于犯罪，但不知道犯罪是可耻的。用道德教育百姓，用礼教来制约他们，百姓便不但有羞耻心，而且能自己纠正错误”
One thing i am pretty proud off...hehe...
孔子说：“君子不能像器具那样，只仅仅有一才一艺就行了。”
hehe... 琴棋书画诗茶武医释儒数,more than one le hor...\^o^/..wha hao lian...hao lian...LOL
Rather to live in righteousness~! 君子浩然正气~！！
Wednesday, November 23, 2005
Yesh~! Finally....
Haha... Finally i had submitted one work on time... BP submission, but it was not complete, I didn't manage to print the completed one but luckily I prepared a
stand-by one...
I've got to thanks lots of people for this remarkable feat~! Late is a habit i had difficulty changing for almost 4 years. Thanks to Hong Zhi, thank you that he keep nagging me to print first before the submission day, thanks to Jonothon which selflessly help me as much as possible when i needed help, thanks to Jac and Yan ching who show their concerns about my work. and thanks Willam and helen who keep supporting me and wishing and hoping i can finish my project.
But one thing i notice. The power of friends and the importance. They are the one giving you support when you needed most. Those who give supports and help are friends, true friends. In this life, one can simply get discouraged and felt burned out. I believe friends supports each other on the way.
I am really a lucky one, who has people supporting me. Grateful... I am grateful.
But at one point, I should thus tell myself this, there aren't people there forever supporting you, I should depend on myself and finish my task properly. On to of that, I should finish my work fast and good, so that I can have the time to help the people around me as well.
I got this mail from Bhikkhu samahita today about kalyanamittas(Noble Friends):
The Good and Beautiful Friend (Kalyanamitta)
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathizes too --
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.
Digha Nikaya 31
Who is hospitable, and friendly,
Tolerant, generous and unselfish,
A guide, an instructor, a leader,
Such a one to honour may attain.
Digha Nikaya 31
One is not wise just
because one speaks much.
He who is peaceable, friendly & fearless
is called wise.
Dhammapada 258
If you find a wise and clever friend
who leads a good and pure life,
you should, overcoming all obstacles,
keep his company joyously and aware.
Dhammapada 328
Facing so much things especially during poly life. Without friends, I will collapse.
stand-by one...
I've got to thanks lots of people for this remarkable feat~! Late is a habit i had difficulty changing for almost 4 years. Thanks to Hong Zhi, thank you that he keep nagging me to print first before the submission day, thanks to Jonothon which selflessly help me as much as possible when i needed help, thanks to Jac and Yan ching who show their concerns about my work. and thanks Willam and helen who keep supporting me and wishing and hoping i can finish my project.
But one thing i notice. The power of friends and the importance. They are the one giving you support when you needed most. Those who give supports and help are friends, true friends. In this life, one can simply get discouraged and felt burned out. I believe friends supports each other on the way.
I am really a lucky one, who has people supporting me. Grateful... I am grateful.
But at one point, I should thus tell myself this, there aren't people there forever supporting you, I should depend on myself and finish my task properly. On to of that, I should finish my work fast and good, so that I can have the time to help the people around me as well.
I got this mail from Bhikkhu samahita today about kalyanamittas(Noble Friends):
The Good and Beautiful Friend (Kalyanamitta)
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathizes too --
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.
Digha Nikaya 31
Who is hospitable, and friendly,
Tolerant, generous and unselfish,
A guide, an instructor, a leader,
Such a one to honour may attain.
Digha Nikaya 31
One is not wise just
because one speaks much.
He who is peaceable, friendly & fearless
is called wise.
Dhammapada 258
If you find a wise and clever friend
who leads a good and pure life,
you should, overcoming all obstacles,
keep his company joyously and aware.
Dhammapada 328
Facing so much things especially during poly life. Without friends, I will collapse.
Friday, November 18, 2005
Fellowship and Dhamma.... who first?
Let's look at the view points of the Buddha himself, before we as students start speaking:
"As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path."
Fellowship and Dhamma, without doubt, for a real practisioner should understand that they come together. Metta or good will is sometimes translated as friendliness. This friendliness is towards all beings without differences. That, Metta is the quality of a friend, wishing one to be well and happy, free from unsatisfactory, and take care.
In kalyanimitta or Admirable friendship/spiritual friendship talking by the Buddha is basically tooking about being with friends or peopel which are virtous. Virtous people are friends.The Buddha commented:
"And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship."
Some extracts of Bhikkhu Bodhi made my understand clearer:
"The Buddha repeatedly stressed the value of good friendship in the spiritual life. The Buddha states that he sees no other thing that is so much responsible for the arising of unwholesome qualities in a person as bad friendship, nothing so helpful for the arising of wholesome qualities as good friendship. Again, he says that he sees no other external factor that leads to so much harm as bad friendship, and no other external factor that leads to so much benefit as good friendship. It is through the influence of a good friend that a disciple is led along the Noble Eightfold Path to release from all suffering.
Good friendship, in Buddhism, means considerably more than associating with people that one finds amenable and who share one's interests. It means in effect seeking out wise companions to whom one can look for guidance and instruction. The task of the noble friend is not only to provide companionship in the treading of the way. The truly wise and compassionate friend is one who, with understanding and sympathy of heart, is ready to criticize and admonish, to point out one's faults, to exhort and encourage, perceiving that the final end of such friendship is growth in the Dhamma. The Buddha succinctly expresses the proper response of a disciple to such a good friend in a verse of the Dhammapada: "If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure" (Dhp. 76)."
"When we raise the question how to recognize good friends, how to distinguish good advisors from bad advisors, the Buddha offers us crystal-clear advice. In the Shorter Discourse on a Full-Moon Night (MN 110) he explains the difference between the companionship of the bad person and the companionship of the good person.
The bad person chooses as friends and companions those who are without faith, whose conduct is marked by an absence of shame and moral dread, who have no knowledge of spiritual teachings, who are lazy and unmindful, and who are devoid of wisdom. As a consequence of choosing such bad friends as his advisors, the bad person plans and acts for his own harm, for the harm of others, and the harm of both, and he meets with sorrow and misery.
In contrast, the Buddha continues, the good person chooses as friends and companions those who have faith, who exhibit a sense of shame and moral dread, who are learned in the Dhamma, energetic in cultivation of the mind, mindful, and possessed of wisdom. Resorting to such good friends, looking to them as mentors and guides, the good person pursues these same qualities as his own ideals and absorbs them into his character. Thus, while drawing ever closer to deliverance himself, he becomes in turn a beacon light for others. Such a one is able to offer those who still wander in the dark an inspiring model to emulate, and a wise friend to turn to for guidance and advice."
There is one stanzas which says in the sigalovada sutta, which i like very much,
"The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child."
When talking about friendship, same as practise, always start from ourselves. Am I a good friend? Did I care about my friends or did i just cares about myself? We ourself should be a friend, a help mate, a example to the others, who actually need care and concern as much as you do. In that sense, is practising the Dhamma isn't it? You are arising thoughts of good will/Metta, destroying ill will. That is the practise of "Four efforts".
Friendship, spiritual fellowship arises along with the cultivation of the dhamma. Never seperated. Its the whole of these spiritual life. To me, dhamma is not something buddhist, Dhamma is virtue and intergrity as well. People who possess with virtue and integrity is a person who has dhamma and wisdom.
Speaking in experience, real spiritual fellowship is when we as friends keep reminding each other to be good, reminding each other to practise, keeping in mind the benefits of him/her. Supporting each other in the proccess of practising, walking along the path of the noble ones. Other than my eight friends, and tobbie, william, helen, derrick and fenny. They are true spiritual friends to me. This invisible friendship just grow in our hearts as we practise the Dhamma.
One characteristic of a Buddhist spiritual fellowship is that the Dhamma is present in each of us. Conflicts and misunderstanding does arise, but soon it will be gone in no time and forgive each other. Thats the magic of Dhamma. Learning to forgive is a practise of dhamma as well.
There is something unexpected happened today. Jun da, our club member felt better after he came to the club. He was in low spirits. Our laughter and joy has bring him up. and De xiang as well. I doesn't know much about what really happen to them but i feel that, that boundless good will when was spread without difference, will benefit anyone in anytime. Being warm and friendly towards each other, concerning about each others welfare, that was Metta isn't it? \^o^/
Love and compassion, is the language which surpasses all other language. Its a universal language. The language of the heart, which we should use to communicate with each other. That is the practise of dhamma, that is the development of Fellowship. One who truly understand the way dhamma is practised should not has the thought that, only meditation and chanting is practising. The practise of dhamma is 24 hours x 365 days. One who really understanding the purpose of meditation and chanting will not be seen as just meditation (seating down and concentrate/relax) and chanting(reciting the sutta).
Back about friends, here is one sutta on friends:
"One who,flouting, despising a sense of conscience,saying, "I am your friend,"
but not grasping what he could do [to help]:know him as "Not my friend."
One who,among friends,speaks endearing words to which he doesn't conform,the wise recognize as speaking without doing.
He's not a friend who's always wary, suspecting a split,focusing just on your weakness.But him on whom you can depend,like a child on its parent's breast:
that's a true friend whom others can't split from you.
Carrying one's manly burden,the fruits & rewards develop the conditions that make for joy,the bliss that brings praise.
Drinking the nourishment,the flavor,of seclusion & calm,one is freed from evil, devoid of distress,refreshed with the nourishment of rapture in the Dhamma."
So...Who are you? a friend? or not a friend? Reconise your friends and cherish them truely yet don't create negative thoughts towards non friends. Treat them all with good will, that makes you a virtous, endowed with wisdom, a true friend indeed.
"If dhamma talks not about fellowship, it can't be dhamma.
The spiritual fellowship of the dhamma is even greater!"
-Xinhao-
"As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path."
Fellowship and Dhamma, without doubt, for a real practisioner should understand that they come together. Metta or good will is sometimes translated as friendliness. This friendliness is towards all beings without differences. That, Metta is the quality of a friend, wishing one to be well and happy, free from unsatisfactory, and take care.
In kalyanimitta or Admirable friendship/spiritual friendship talking by the Buddha is basically tooking about being with friends or peopel which are virtous. Virtous people are friends.The Buddha commented:
"And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship."
Some extracts of Bhikkhu Bodhi made my understand clearer:
"The Buddha repeatedly stressed the value of good friendship in the spiritual life. The Buddha states that he sees no other thing that is so much responsible for the arising of unwholesome qualities in a person as bad friendship, nothing so helpful for the arising of wholesome qualities as good friendship. Again, he says that he sees no other external factor that leads to so much harm as bad friendship, and no other external factor that leads to so much benefit as good friendship. It is through the influence of a good friend that a disciple is led along the Noble Eightfold Path to release from all suffering.
Good friendship, in Buddhism, means considerably more than associating with people that one finds amenable and who share one's interests. It means in effect seeking out wise companions to whom one can look for guidance and instruction. The task of the noble friend is not only to provide companionship in the treading of the way. The truly wise and compassionate friend is one who, with understanding and sympathy of heart, is ready to criticize and admonish, to point out one's faults, to exhort and encourage, perceiving that the final end of such friendship is growth in the Dhamma. The Buddha succinctly expresses the proper response of a disciple to such a good friend in a verse of the Dhammapada: "If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure" (Dhp. 76)."
"When we raise the question how to recognize good friends, how to distinguish good advisors from bad advisors, the Buddha offers us crystal-clear advice. In the Shorter Discourse on a Full-Moon Night (MN 110) he explains the difference between the companionship of the bad person and the companionship of the good person.
The bad person chooses as friends and companions those who are without faith, whose conduct is marked by an absence of shame and moral dread, who have no knowledge of spiritual teachings, who are lazy and unmindful, and who are devoid of wisdom. As a consequence of choosing such bad friends as his advisors, the bad person plans and acts for his own harm, for the harm of others, and the harm of both, and he meets with sorrow and misery.
In contrast, the Buddha continues, the good person chooses as friends and companions those who have faith, who exhibit a sense of shame and moral dread, who are learned in the Dhamma, energetic in cultivation of the mind, mindful, and possessed of wisdom. Resorting to such good friends, looking to them as mentors and guides, the good person pursues these same qualities as his own ideals and absorbs them into his character. Thus, while drawing ever closer to deliverance himself, he becomes in turn a beacon light for others. Such a one is able to offer those who still wander in the dark an inspiring model to emulate, and a wise friend to turn to for guidance and advice."
There is one stanzas which says in the sigalovada sutta, which i like very much,
"The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child."
When talking about friendship, same as practise, always start from ourselves. Am I a good friend? Did I care about my friends or did i just cares about myself? We ourself should be a friend, a help mate, a example to the others, who actually need care and concern as much as you do. In that sense, is practising the Dhamma isn't it? You are arising thoughts of good will/Metta, destroying ill will. That is the practise of "Four efforts".Friendship, spiritual fellowship arises along with the cultivation of the dhamma. Never seperated. Its the whole of these spiritual life. To me, dhamma is not something buddhist, Dhamma is virtue and intergrity as well. People who possess with virtue and integrity is a person who has dhamma and wisdom.
Speaking in experience, real spiritual fellowship is when we as friends keep reminding each other to be good, reminding each other to practise, keeping in mind the benefits of him/her. Supporting each other in the proccess of practising, walking along the path of the noble ones. Other than my eight friends, and tobbie, william, helen, derrick and fenny. They are true spiritual friends to me. This invisible friendship just grow in our hearts as we practise the Dhamma.
One characteristic of a Buddhist spiritual fellowship is that the Dhamma is present in each of us. Conflicts and misunderstanding does arise, but soon it will be gone in no time and forgive each other. Thats the magic of Dhamma. Learning to forgive is a practise of dhamma as well.
There is something unexpected happened today. Jun da, our club member felt better after he came to the club. He was in low spirits. Our laughter and joy has bring him up. and De xiang as well. I doesn't know much about what really happen to them but i feel that, that boundless good will when was spread without difference, will benefit anyone in anytime. Being warm and friendly towards each other, concerning about each others welfare, that was Metta isn't it? \^o^/
Love and compassion, is the language which surpasses all other language. Its a universal language. The language of the heart, which we should use to communicate with each other. That is the practise of dhamma, that is the development of Fellowship. One who truly understand the way dhamma is practised should not has the thought that, only meditation and chanting is practising. The practise of dhamma is 24 hours x 365 days. One who really understanding the purpose of meditation and chanting will not be seen as just meditation (seating down and concentrate/relax) and chanting(reciting the sutta).
Back about friends, here is one sutta on friends:
"One who,flouting, despising a sense of conscience,saying, "I am your friend,"
but not grasping what he could do [to help]:know him as "Not my friend."
One who,among friends,speaks endearing words to which he doesn't conform,the wise recognize as speaking without doing.
He's not a friend who's always wary, suspecting a split,focusing just on your weakness.But him on whom you can depend,like a child on its parent's breast:
that's a true friend whom others can't split from you.
Carrying one's manly burden,the fruits & rewards develop the conditions that make for joy,the bliss that brings praise.
Drinking the nourishment,the flavor,of seclusion & calm,one is freed from evil, devoid of distress,refreshed with the nourishment of rapture in the Dhamma."
So...Who are you? a friend? or not a friend? Reconise your friends and cherish them truely yet don't create negative thoughts towards non friends. Treat them all with good will, that makes you a virtous, endowed with wisdom, a true friend indeed.
"If dhamma talks not about fellowship, it can't be dhamma.
The spiritual fellowship of the dhamma is even greater!"
-Xinhao-
Tuesday, November 15, 2005
Up and Downs... Wave of Samsara
"O monks, I declare... Mindfulness is helpful everywhere..." the buddha said.
Very true, without mindfulness = helpless. Total control by the delusions. Yesterday I was so angry with william and helen... I bet they are angry with me as well...
Thanks to fenny, i woke up faster than before. One thing i can see from the incident yesterday... which was the article below, sometimes you can't sense that mindfulness has lost. I thought my mindfulness is all around there, who knows i was eaten up by aversion. So there are such delusions where you thought its there but not there.
Now i see it. When mindfulness is around, i am looking at the "aversion" or something else. But when you feel "aversion", its another thing. That period of time, I felt aversion, but i thought i am mindful of it, because i knew aversion is there. But, i am not watching over it, not mindful of it. Its a pretty tricky thing.
"When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. " & "he remains focused ......on the phenomenon of origination & passing away with regard to the mind...And he remains independent, unsustained by (not clinging to) anything in the world. <- this should be the correct way, according to the maha satipatthana sutta.
Fenny suggested me to take down that article below, but after a thought, i will keep it as a case study in contrast to what i am writing now though that article is loaded with anger and its a taint to the dhamma to benefit others from my experience.
"It seems that william's mindfulness is good! He spotted my anger first, but fail to stop it... But here i would like to apologise to them, I hope they can pardon my faults as a mortal being. One thing about me, i want results quick, and lack of paitence. Fenny point out a good point to me, she says,"not everyone has the same parami.... The true Dhamma is actually very subtle... most ppl mistake what is not true for what is true..." Its good, in samsara of countless rebirth, i believe they could possibly see part of what i understood or even more than that. Sadhu~! to them, within a year, this is actually a Great change to their mind set and lifestyle and they can actually accept and adapt to it so quickly.
But one thing, my stand still valid. Dhamma disscussion i am still out. Firstly, if i am in the discussion, when someone say something very wrong, i will expect him to listen to me and change immediately. This is not healthy and not possible and end up in bad results. Secondly, People might not need my help, so, by being a extra causes people suffering and dislike. Hmm, therefore in such conditions, i would remain silent until someone ask me. But even that, i will prefer to introduce him to Chun kiang as he is experienced in a way. But one thing, I don't really say so much for ego about how good am i. It's that those question I had met before and i knew the answer.
I shall repeat one point here. I hope those in need can understand. If not, then no choice le lor...
What is letting go all about? It is not something as easy as, putting down a bag. From delusion, we have greed and aversion. From greed, hatred delusion, arises all the other sufferings, it can be attachment, lust, ego, hatred and etc. Why can't i let go of "Self"? Because, i think there is a "Self", I am xinhao. I exist. But in fact no. Only at the part, where the delusion of self is eliminated, at that point you understand, why there is no "Self", no "Xinhao", no "william". By understanding, attachment is bad, helps a little. But the point where attachment can really be let go is when you see the truth behind fame, behind this body, behind this all sorts of phenomena we see, and such thought arise... "Why so i need to attach to it? No need." *Ding*, u let go liao. Therefore, really let go, comes along with decernment of the truth, which is = wisom. Wisdom destroy delusion. How does wisdom arise? Wisdom arise from concentration. Which means, to let go of something, you need to practise the dhamma. BECAUSE, Delusion cause attachment. Wisdom destroy delusion. And wisdom arises from concentration.
Therefore the buddha say, "Such is virtue; such is concentration; and such is wisdom.
Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; Great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; Utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom"...
Above 2 paragraph...understand or not...your parami le.
Is it time for me to be a silent practioner in solitude. Can i do it? I have to. It might be a destiny that the dhamma falls after 5000 years. Looking at my ability now, i can't do anything in fact. For greater benefit, i should focus on my own practise and gain at least towards the first fruition. Maybe at that time i can do much better.
But, looking back... say something boastful la...hehe... If i had not stand up and start all the Dhamma focus thingy and remain silent and let things go on the way it is... Will BS become a better place? If had not reacted strongly and emphasis the dhamma, what will BS looked like today? If i choose not to go retreat but concentrate on the Camp itself, what should be the result? If i had did all the opposite, what is today's result in the Club? So, considering. If i saw something and i remain quiet in the future. Does this leads to the fall or rise of the propagation and management?
Great... i had gain another priceless experience once again on mindfulness, which benefits me till nibanna. If there is someone can look after me and show me this earlier, I might not need to go thru this part where i began to be angry with everyone and than struggle back and wake up. Because every part of this is a emotional struggle where you really need a earth-crust thick skin to apologise again and again for your mistake yet you are trying to help people by teaching and sharing my own experiences...
Its hard for me to choose. I can't bare to see people walking the wrong way, yet... hai~
Why not you suggest to me... Should i continue to Kaypo(meddle other people business) or just stop and be a practisioner never again concern???
(It would be good you put who you are and from where...Thanks)
Mindful~! Mindful~! BUDDHO!!
Very true, without mindfulness = helpless. Total control by the delusions. Yesterday I was so angry with william and helen... I bet they are angry with me as well...
Thanks to fenny, i woke up faster than before. One thing i can see from the incident yesterday... which was the article below, sometimes you can't sense that mindfulness has lost. I thought my mindfulness is all around there, who knows i was eaten up by aversion. So there are such delusions where you thought its there but not there.
Now i see it. When mindfulness is around, i am looking at the "aversion" or something else. But when you feel "aversion", its another thing. That period of time, I felt aversion, but i thought i am mindful of it, because i knew aversion is there. But, i am not watching over it, not mindful of it. Its a pretty tricky thing.
"When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. " & "he remains focused ......on the phenomenon of origination & passing away with regard to the mind...And he remains independent, unsustained by (not clinging to) anything in the world. <- this should be the correct way, according to the maha satipatthana sutta.
Fenny suggested me to take down that article below, but after a thought, i will keep it as a case study in contrast to what i am writing now though that article is loaded with anger and its a taint to the dhamma to benefit others from my experience.
"It seems that william's mindfulness is good! He spotted my anger first, but fail to stop it... But here i would like to apologise to them, I hope they can pardon my faults as a mortal being. One thing about me, i want results quick, and lack of paitence. Fenny point out a good point to me, she says,"not everyone has the same parami.... The true Dhamma is actually very subtle... most ppl mistake what is not true for what is true..." Its good, in samsara of countless rebirth, i believe they could possibly see part of what i understood or even more than that. Sadhu~! to them, within a year, this is actually a Great change to their mind set and lifestyle and they can actually accept and adapt to it so quickly.But one thing, my stand still valid. Dhamma disscussion i am still out. Firstly, if i am in the discussion, when someone say something very wrong, i will expect him to listen to me and change immediately. This is not healthy and not possible and end up in bad results. Secondly, People might not need my help, so, by being a extra causes people suffering and dislike. Hmm, therefore in such conditions, i would remain silent until someone ask me. But even that, i will prefer to introduce him to Chun kiang as he is experienced in a way. But one thing, I don't really say so much for ego about how good am i. It's that those question I had met before and i knew the answer.
I shall repeat one point here. I hope those in need can understand. If not, then no choice le lor...
What is letting go all about? It is not something as easy as, putting down a bag. From delusion, we have greed and aversion. From greed, hatred delusion, arises all the other sufferings, it can be attachment, lust, ego, hatred and etc. Why can't i let go of "Self"? Because, i think there is a "Self", I am xinhao. I exist. But in fact no. Only at the part, where the delusion of self is eliminated, at that point you understand, why there is no "Self", no "Xinhao", no "william". By understanding, attachment is bad, helps a little. But the point where attachment can really be let go is when you see the truth behind fame, behind this body, behind this all sorts of phenomena we see, and such thought arise... "Why so i need to attach to it? No need." *Ding*, u let go liao. Therefore, really let go, comes along with decernment of the truth, which is = wisom. Wisdom destroy delusion. How does wisdom arise? Wisdom arise from concentration. Which means, to let go of something, you need to practise the dhamma. BECAUSE, Delusion cause attachment. Wisdom destroy delusion. And wisdom arises from concentration.
Therefore the buddha say, "Such is virtue; such is concentration; and such is wisdom.
Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; Great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; Utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom"...
Above 2 paragraph...understand or not...your parami le.
Is it time for me to be a silent practioner in solitude. Can i do it? I have to. It might be a destiny that the dhamma falls after 5000 years. Looking at my ability now, i can't do anything in fact. For greater benefit, i should focus on my own practise and gain at least towards the first fruition. Maybe at that time i can do much better.
But, looking back... say something boastful la...hehe... If i had not stand up and start all the Dhamma focus thingy and remain silent and let things go on the way it is... Will BS become a better place? If had not reacted strongly and emphasis the dhamma, what will BS looked like today? If i choose not to go retreat but concentrate on the Camp itself, what should be the result? If i had did all the opposite, what is today's result in the Club? So, considering. If i saw something and i remain quiet in the future. Does this leads to the fall or rise of the propagation and management?
Great... i had gain another priceless experience once again on mindfulness, which benefits me till nibanna. If there is someone can look after me and show me this earlier, I might not need to go thru this part where i began to be angry with everyone and than struggle back and wake up. Because every part of this is a emotional struggle where you really need a earth-crust thick skin to apologise again and again for your mistake yet you are trying to help people by teaching and sharing my own experiences...Its hard for me to choose. I can't bare to see people walking the wrong way, yet... hai~
Why not you suggest to me... Should i continue to Kaypo(meddle other people business) or just stop and be a practisioner never again concern???
(It would be good you put who you are and from where...Thanks)
Mindful~! Mindful~! BUDDHO!!
Sunday, November 13, 2005
A point of determination to Vows
After a wonderful chat with helen and william,i learned somethings about myself even more. The more i am calm,the more i can see the drastic changes of the mind about the emotions and thoughts. Which means that i can see the mind clearer.
But this not so important chant cause me to make a important decision. Maybe due to my past kamma, what i say doesn't seems to really convince people actually. They would always have doubt i guess because instruction put in simple words cannot be understood. Maybe it is simple to me not to the others. Something like, just be aware of your in and out breath. People simply can't do it.
Saddly, i say previously, what i say sometimes people just can't get the main point and understand. Same case here. I am clear of what i knew and i knew this is the way. But now thinking back, Chun kiang isn't a person who leads people astray, so consulting him has no different from consulting me, in fact, consult him better. Why not i just shut up and divert them to him? Instead of being upset again and again, by people's doubts on myself. One thing i am clear, i might be lacking on speaking skills but i certainly do not lack in the true dhamma. So, for this case, i decide to shut myself up to discussion of dhamma. I had walked up to this stage myself, from trial and error, experiencing the mistakes and gain realisations, so same to them, i shall not help them but to let them experience the truth frm mistakes.
Quietly, i will look after them as far as i am possible, so that at least they wun go too far and able to find the truth. This, i think , is the best method prefered by everyone. My own methods is too harsh they said, but those who had been through yet improve tremendously, visible improvements in not only a year. Those methods allow you to see instant results. I desire a person who can do this to me, yet those people who have this great opportunity to gain what i had gain in a shorter time choose not to have. I might be doing wrongly, for such a character for me should start to ignore the others and focus on my practise first. Anyway, haha, better they might feel. But i felt sad, cause they would have to walk what i had walked before, and suffer before they come to such stages.
(I don't want to mention names)There are people who tell me not to say so much as i don't really know as compared to others, i was deeply hurt, even now. My stuborness and actions which causes the results had proven it to be true yet saddly the don't see it! I've put how i did those clear and stated. "In Accordance to the teaching said by the buddha"...in summary.Yet again, another guy told me dhamma can be true now, but might not be in the future. (**Shake heads**) Thinking i am bold and egoistic in such a comment, but when the day they finally came to know what i had known... they would understand what did i actually saw. Enough. They felt enough. they felt too much. thus i stop.
Ironically, i did made such vows before, but what made me spoke is because, i don't want them to fall into that trap i had fallen to before. It seems to me now, to make their lives easier, I got to close my eyes and reflect, kammasaka, kamma dayada kamma yoni , kamma bandhu kamma patisarano, yam kamma karisanti kalyana va papakam va parisanti ( they are born of their action, heir to their action, related to their action and live dependently on their actions, whatever they do, for good or for evil, to that will they fall heir. )
I decide to put it in stanzas, poem form. Hehe, 2nd english poem if not wrong. The first buddhistic one. Most probably that will be my last chat about the dhamma. From now on, i shall not say much about the dhamma as what i should said has been said already. Thats Enough, Its enough :
One who had dislikes to others see not his own mind,
One who had intented to talk about the disliked see not his own mind.
One who had done the above see not the good result caused by the disliked.
But now one look back again, he might have seen the vast improvement
From no dhamma, in touch with dhamma, to the extend defilements decreases.
Worse is the taints of ignorance, humility indeed the safest.
With firm determination, my lips shall be kept shut about the Dhamma.
With a mind always quietly observing.
Till the stream where the 8th rebirth is not possible.
Then shall he talk about the true dhamma without doubts.
*End*
May All beings be free from sufferings, May all beings end suffering, May the true dhamma be spreaded.
May you practise well and possess the wisdom and ability to spread the true dhamma Far and Wide, Well and Fine. \^o^/
But this not so important chant cause me to make a important decision. Maybe due to my past kamma, what i say doesn't seems to really convince people actually. They would always have doubt i guess because instruction put in simple words cannot be understood. Maybe it is simple to me not to the others. Something like, just be aware of your in and out breath. People simply can't do it.
Saddly, i say previously, what i say sometimes people just can't get the main point and understand. Same case here. I am clear of what i knew and i knew this is the way. But now thinking back, Chun kiang isn't a person who leads people astray, so consulting him has no different from consulting me, in fact, consult him better. Why not i just shut up and divert them to him? Instead of being upset again and again, by people's doubts on myself. One thing i am clear, i might be lacking on speaking skills but i certainly do not lack in the true dhamma. So, for this case, i decide to shut myself up to discussion of dhamma. I had walked up to this stage myself, from trial and error, experiencing the mistakes and gain realisations, so same to them, i shall not help them but to let them experience the truth frm mistakes.
Quietly, i will look after them as far as i am possible, so that at least they wun go too far and able to find the truth. This, i think , is the best method prefered by everyone. My own methods is too harsh they said, but those who had been through yet improve tremendously, visible improvements in not only a year. Those methods allow you to see instant results. I desire a person who can do this to me, yet those people who have this great opportunity to gain what i had gain in a shorter time choose not to have. I might be doing wrongly, for such a character for me should start to ignore the others and focus on my practise first. Anyway, haha, better they might feel. But i felt sad, cause they would have to walk what i had walked before, and suffer before they come to such stages.
(I don't want to mention names)There are people who tell me not to say so much as i don't really know as compared to others, i was deeply hurt, even now. My stuborness and actions which causes the results had proven it to be true yet saddly the don't see it! I've put how i did those clear and stated. "In Accordance to the teaching said by the buddha"...in summary.Yet again, another guy told me dhamma can be true now, but might not be in the future. (**Shake heads**) Thinking i am bold and egoistic in such a comment, but when the day they finally came to know what i had known... they would understand what did i actually saw. Enough. They felt enough. they felt too much. thus i stop.
Ironically, i did made such vows before, but what made me spoke is because, i don't want them to fall into that trap i had fallen to before. It seems to me now, to make their lives easier, I got to close my eyes and reflect, kammasaka, kamma dayada kamma yoni , kamma bandhu kamma patisarano, yam kamma karisanti kalyana va papakam va parisanti ( they are born of their action, heir to their action, related to their action and live dependently on their actions, whatever they do, for good or for evil, to that will they fall heir. )I decide to put it in stanzas, poem form. Hehe, 2nd english poem if not wrong. The first buddhistic one. Most probably that will be my last chat about the dhamma. From now on, i shall not say much about the dhamma as what i should said has been said already. Thats Enough, Its enough :
One who had dislikes to others see not his own mind,
One who had intented to talk about the disliked see not his own mind.
One who had done the above see not the good result caused by the disliked.
But now one look back again, he might have seen the vast improvement
From no dhamma, in touch with dhamma, to the extend defilements decreases.
Worse is the taints of ignorance, humility indeed the safest.
With firm determination, my lips shall be kept shut about the Dhamma.
With a mind always quietly observing.
Till the stream where the 8th rebirth is not possible.
Then shall he talk about the true dhamma without doubts.
*End*
May All beings be free from sufferings, May all beings end suffering, May the true dhamma be spreaded.
May you practise well and possess the wisdom and ability to spread the true dhamma Far and Wide, Well and Fine. \^o^/
Towards Enlightenment... Short Biography for my buddhist fellows (Beware its Long)
I am always a very sincere devotee to the Buddha and his teaching. I believed what ever it was said and all the practise i do most is to chant. Since i am kindergarden one my dad thaught me chanting, starting frm "arahant sama sambuddho, namo tassa, 3 refuge and itipi so", I add on to more as i grew older. i chanted till now.
I understood the teachings well and able to explain them from what i know and what i have heard or read from books or from teachers. Heart sutra, diamond sutra...blah blah...lots of sutra. The moment i read it i can understand, emptiness, impermernance, non self, non attachment... but somethings happened and really changed me totally.
I began to realise, what i read and learn are just knowledges which is of little use to me. when i fall into great "attachment", i couldn't let go, i am in great suffering and pain. I refuse to accept the truth, refuse to recollect the teachings...to the state even abondoning the Dhamma becos i dun want to acknowledge it. All i want to get is that "Attachment", it revolves around me, everything i do, i think is for that "Attachment". It was a great struggle and slowly i began to wake up.
Exposure to the forest practise made me understood, knowledges is different from Trancendent Wisdom. At the same time in SPBS,The club is not really in good state but the Answer was too found from the forest. I was desperate about the situation, thinking what should i do, what can i do? I cried to the Buddha when i was alone in the clubhouse (which normally i was alone too, doing Puja alone), praying that the buddha can show me the way, show me what should be done.
That forest training was my first retreat and my first short term ordination as a samanera( Novice Monk ) which lasted for 18 days. It just came without planning. It was during the holidays where tobbie says he wanted to look for job. I said why not stay at home and meditate leh? Then he replied, he intented to have a short term ordination. At the moment i was intrested as well and i know palelai or Bro. Sebestian can provide a place. Santi forest monastery in malaysia was made known to me and this he how we went to the retreat as 8 preceptor for 8 days and samanera for 10 days.
At the forest, I was told to practise the dhamma, and do what was right for the problem in my Club. Take care of the causes and care not the effect as we can't control everything, we control the causes, our action/cause (Kamma) and action leads to effect/result. Short and sweet.
I did accordingly for my Freshman orientation Camp and CCA both, boldly show the practises of buddhism like chanting, meditatoin, welfare, rather than fun and games only. In the meanwhile, i carry on the practise as far as i am possible. The result was encouraging.
Once, i read a book on the four foundation of mindfulness which i tool frm the free distribution corner from the forest. This 3 phrases catches my attention,
"Friend ananda, what is the cause and reason for the decline and non-decline of the true dhamma? It is , friend, when these four foundation of mindfulness are not developed and cultivated that the true dhamma declines and it is when these four foundation of mindfulness are developed and cultivated that the true dhamma does not declines"
"This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path, for the realisation of Nibanna, namely, 4 foundation of mindfulness"
"Monks, Those who have neglected these 4 foundation of mindfulness, have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these 4 foundations of mindfulness have undertaken the noble path leading to the complete destruction of suffering."
It brings light to me. This was what the Buddha himself said. which pushes and strenghten my believe, "yes this is the way"，Plus my believe that the most convincing thing is true experiences, therefore should always practise ourself first before we teach. Rather than telling people what i have read which i always did in the past, i share what have i experienced and discovered. I taught my freshmen these as well and now they are diligently practising accordingly to the instruction of the tathagata. \^o^/
As i moved on, more sutras are yet to be discovered. From the maha parinibanna sutta, i have learned about the last instructions to us before he pass into parinibanna, which gave me a clear road and path on how to practise, what is practise. 2nd time it strengthen my believe "yes this is the way",
"Such is virtue; such is concentration; and such is wisdom.
Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;
Great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;
Utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
"which, bhikkhus, are the teachings which I have direct knowledge and which I have made known to you,Which you should thoroughly learn, cultivate, develop, and frequently practice, so that the pure teachings may be established and last long, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.
Namely:
Four foundations of mindfulness,
Four right efforts,
Four constituents of psychic power,
Five faculties,
Five powers,
Seven factors of enlightenment,
Noble Eightfold Path."
"My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of virtue pure!
With firm resolve, guard your own mind!
Who so untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.
"
I tried all ways and methods to show them to everyone in the buddhist community, I use them for chanting session during SPBS day and PBS camp. Reason was to spread this messeage across...but doesn't seems to be effective. It shows that many recite sutra for the sake of reciting. I taught my fellow members, Chanting is recollecting the teachings with mindfulness. It is to help to recollect the truth and help us in daily life and practise in case we forget. After Bro. sebestian's talk at the PBS camp, it strengthen my understanding of my own words and theory,"Chanting is recollecting the teachings with mindfulness." He taught us to recollect the 5 subject of frequent recollection. recollecting that I am subject to aging, illness and death. I will seperate from Whatever dear and appealing(impermernance), i am my owner of my actions, heir to my actions, born of my actions and realated through my actions. whatever i do, for good of for evil, i will fall heir. By reflecting it, we accept the facts and when illness come... it is "when" illness come, we are not afraid, cos we knew tat we are subject to illness. That should be the effect, shld be the reason for chanting. To recollect or reflect upon the teachings.
At Bro. sebestians talk, i laughed when he start talking about the 4 foundation of mindfulness. His lecture fully support what i have discovered is correct and for the 3rd time, it strengthens my believe "yes this is the way". but yet i learned something from him that I might be wrong still. Don't think that i am invincible, one day i am going to get it is something when against. True enough, my ego grew and just on time, bro. sebestians words reminds me to humble.
I saw that this teachings of the dhamma helps in the management of a buddhist organisation and thats the way it should be done actually, to practise the dhamma. But i knw, it is hard for people to accept. The more you try to say, the more people are confuse and began to be unhappy about it. Now i a taking a more silent apporach. Once i know the time has not come for one to accept this, i will keep quiet as long as everything is running fine. I couldn't believe that somebody which i always thought that he knows me had said something devastating. Everyone will be reading, people whom i know or dunno, therefore i shall not mention names. If i had not got him wrngly, this was what he said, "people first thought that the world is flat, but later found out to be round, scientists thought that atom is the smallest but yet turn out that there are even smaller stuffs then atom( i forgotten wat is it ), therefore dhamma might be true in the past 2500yrs but it might not be true in the future." Ironically, Normally i would have debated and fighted, but this time i choose to smile and kept quiet. I see a big change in me. A small change day by day.
The dhamma is akaliko, timeless, no matter how long, truth will still be a truth. Difference here with the findings of scientists and so on is that, the dhamma was seen throught decernment and wisdom. Its not a perception, it is out of perception, the truth behind everything, form and formless.
All things are impermernent in this universe, nothing doesn't change. We are aging second by second. Time is the measurement of changes, even heaven and hell is impermenent. Unless time is stop, or else no way. The time stops is only when the mind enters total ceasation = parinibanna.
Hatred does not ease hatred, only by love does hatred ease. This is the eternal truth. How? How can it be? Is he trying to say, in the past, if somebody hates somebody, hate the other more, then hate will not be found between them is it? You think about it.
Qualities of dhamma/truth is timeless, to be seen here and now, inviting one to come and see, leading inward and can be seen for himself.
No point guessing about the future, at least for sure, the knowledge of dhamma NOW, can lead to ceasation of suffering and towards nibanna. Thats Enough.
I was reading some article in the MSN groups "Contemplatives" and it deeply inspires me. For the 4th time,once again my believe is strengthen,"yes this is the way".
from: http://sg.msnusers.com/Contemplatives/history.msnw
The Customs of the Noble Ones, by Thanissaro Bhikkhu.
It talks about Ajhan mun, here are some quotes of my favourite:
"He also had his detractors, who accused him of not following traditional Thai Buddhist customs. He usually responded by saying that he wasn't interested in bending to the customs of any particular society -- as they were, by definition, the customs of people with greed, anger, and delusion in their minds. He was more interested in finding and following the Dhamma's home culture, or what he called the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve awakening in the first place."
I too, wanted to follow the customs of the noble ones.
"In the long course of his wilderness training, Ajaan Mun learned that -- contrary to Reform and Customary beliefs -- the path to nirvana was not closed. The true Dhamma was to be found not in old customs or texts but in the well-trained heart and mind. The texts were pointers for training, nothing more or less. The rules of the Vinaya, instead of simply being external customs, played an important role in physical and mental survival. As for the Dhamma texts, practice was not just a matter of confirming what they said. Reading and thinking about the texts could not give an adequate understanding of what they meant -- and did not count as showing them true respect. True respect for the texts meant taking them as a challenge: putting their teachings seriously to the test to see if, in fact, they are true. In the course of testing the teachings, the mind would come to many unexpected realizations that were not contained in the texts. These in turn had to be put to the test as well, so that one learned gradually by trial and error to the point of an actual noble attainment. Only then, Ajaan Mun would say, did one understand the Dhamma."
"Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text. It lies in each person's relentless honesty in putting the Dhamma to the test and carefully monitoring the results.
When Ajaan Mun had reached the point where he could guarantee that the path to the noble attainments was still open, he returned to the northeast to inform Ajaan Sao and then to continue wandering."
"The story of the Kammatthana tradition gives lie to the facile notion that Buddhism has survived simply by adapting to its host culture. The survival of Buddhism and the survival of the Dhamma are two different things. People like Ajaan Mun -- willing to make whatever sacrifices are needed to discover and practice the Dhamma on its own terms -- are the ones who have kept the Dhamma alive. "
"Of course, people have always been free to engage in Buddhist traditions in whatever way they like, but those who have benefited most from that engagement are those who, instead of reshaping Buddhism to fit their preferences, reshape themselves to fit in with the customs and traditions of the noble ones."
"To test them, each individual is thrown back on his or her own powers of relentless honesty, integrity, and discernment. There are no easy guarantees. And perhaps this fact in itself is a measure of the Dhamma's true worth. Only people of real integrity can truly comprehend it."
How wonderful it is. Buddhism is never or shouldn't be a religion of faith and believe, it is something attainable, can be seen, and it is real. There are aranhants and sotapannas around even now. They don't lived in history texts. Anyone can be one if practised properly. Nobody is special, everyone can be buddha.
Therefore i always like to repeat this, "Svakkhato bhagavata dhammo, sanditthiko, akaliko, ehipassiko, opanayiko, paccattam veditabbo vinnuhiti!(Such is the dhamma expounded by the blessed one, it is to be seen here and now, timeless, inviting one to come and see, leading inwards and to be attained by the wise himself)" This is the qualities of the dhamma. Remember! In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question!
Attainment, freedom from suffering, reaching happiness and blissful state need not wait till death, in this life can be attainable. Things promised after death is not a reliable promise. True dhamma speaks about here and now, Not there and then.
I kept repeating "yes this is the way". What way is it exactly? Its is to follow the *buddha's teaching accordingly without changing it in anyway, putting the it to test and carefully monitoring the results. Always start from oneself first in terms of practise. To propagate the pure and true teaching, practise is the only way. The result of the practise is the one getting people really convinced and it is the result from the practising, not the action which bring changes and effect (to the person and to the societies management skills).
Note* Buddha's teaching: Only refer to the dhamma which has this qualities -> "can be seen here and now, timeless, inviting one to come and see, leading inwards and to be attained by the wise himself"
I hope one day, these can be made known to all buddhist. Looking at the state of Buddhist organisations in the world now, It urge me to made this vow,
"I aspire to beceome an arahant one day which shall dispel the wrong views of buddhist, showing them the way to Nibanna."
The Buddha himself praised and encourage us to strive towards sotapanna, sakadagamin, anagami and arahants. These four are the Sangha of the Buddha, worthy of offerings, worthy of gifts, worthy of hospality, worthy of respect."Yadidam: cattari purisa yugani, attha purisa puggala:Esa bhagavata savaka sangho (Such as: the four pairs of men, the eight types of persons; such is the Disciple of the Buddha.)" Therefore, it should not be a small or something not prasied. In fact highly reccomended.
As long everyone continue to practise rightly and strive with diligence, the fall of dhamma will never come. The Pure teachings will last more than 5000 years. Therefore, i never believe in 末法 (ending era of the dhamma). The buddha knew, the teachings will be corrupted, therefore he taught us to put all the teaching to test, and also warned us this,
"Whatever Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone......"
"If, when thus laid beside Sutta & compared with Vinaya, they lie not along with Sutta & agree not with Vinaya, to this conclusion must ye come: Sure this is not the word of that Exalted One, Arahant, the Fully Enlightened One, & it was wrongly taken by that monk. So reject it, monks......"
" Monks, be a lamp unto yourselves, be a refuge unto yourselves, with no other refuge. Take the Dhamma as your lamp, take the Dhamma as your refuge, with no other refuge."
In other words, we should depend solely on ourselves and on the Buddha’s words. In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path.
"… in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- are being recited. They won't lend ear, won't set their hearts on knowing them, won't regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples -- are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering. "In this way the disappearance of the discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- will come about.
Therefore, monks, train yourselves thus: To these very Suttas will we listen, give a ready ear, understand, recite and master them."
"Monks, the clear seeing of 3 qualifications is essential for one who teaches Dhamma to others. What three? He who teaches Dhamma must be able to penetrate the letter and spirit thereof. He who hears Dhamma must do likewise. Both teacher and listener must be able to do both of these. These are the three …"
"Monks, he who possesses not four qualities is said to be fallen away from this Dhamma-discipline. What four? He who possesses not the Ariyan virtue (sila/precepts) … the Ariyan concentration (samadhi/4 Jhannas with other Noble 8 fold path) … the Ariyan wisdom(Contempletion/Vipassana) … the Ariyan release is said to be fallen away from this Dhamma-discipline. These are the four …"
"Though a man be old, monks, eighty or ninety or a hundred years of age, yet if he be one who speaks out of due season, who speaks things untrue and unprofitable, things contrary to Dhamma and contrary to Discipline: if he be one who utters words unworthy to be treasured in the heart, words unseasonable and void of reason, words undiscriminating and not concerned with welfare,-then that one is reckoned just a foolish elder.
Though a man be young, monks,- a youth, a mere lad, black haired and blessed with his lucky prime, one in the first flush in life,- if he be one who speaks in due season, who speaks things true and profitable, things according to Dhamma and Discipline: if he be one who utters words worthy to be treasured in the heart, words seasonable, reasonable, discriminating and concerned with welfare,- then that one is reckoned a wise elder.
Now, monks, there are these four things which make the elder. What four?
Herein a monk is virtuous, perfect in obligations, restraint of the obligations, perfect in the practice of right behaviour, seeing danger in the slightest faults. He undertakes and trains himself in the training of the precepts, he has learned, is full up with learning, is a accumulate of learning.
Those doctrines which, lovely at the beginning, lovely in the middle, lovely at the end (of life) both in the meaning and the letter of them, which preach the utterly fulfilled, the perfectly purified way of the Noble-life, - such doctrines are much heard by him, borne in mind, repeated aloud, pondered over and well penetrated by his vision.
The four stages of Jhanna which are of the clear consciousness, which are concerned with the happy life in this very world,- these he wins easily, without effort. By the destruction of the asavas, in this very life thoroughly understanding the heart’s release, the release by wisdom, he realizes it, attains it and dwells therein.
These monks, are the four things which make the elder."
"Then the Blessed One [on his death-bed] said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season. They shower, strew, & sprinkle on the Tathagata's body in homage to him. Heavenly coral-tree blossoms are falling from the sky... Heavenly sandalwood powder is falling from the sky... Heavenly music is playing in the sky... Heavenly songs are sung in the sky, in homage to the Tathagata. But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to. Rather, the monk, nun, male lay follower, or female lay follower who keeps practicing the Dhamma in accordance with the Dhamma, who keeps practicing masterfully, who lives in accordance with the Dhamma: that is the person who worships, honors, respects, venerates, & pays homage to the Tathagata with the highest homage. So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.' That's how you should train yourselves."
At the end, i would like to conclude with this quote from Ajaan Lee, one of Ajaan Mun's students,"If a person isn't true to the Buddha's teachings, the Buddha's teachings won't be true to that person -- and that person won't be able to know what the Buddha's true teachings are."
Thanks for reading. Parodn me, its Long...can't imagine so many things happen in this year of 2005, But saddly, what was written above might not be really understood, because this isn't the first time i am saying all this. Hope it Benefits you. Dhamma benefits in All ways... \^o^/
May All beings be free from sufferings, May all beings end suffering, May the true dhamma be spreaded. May you practise well and possess the wisdom and ability to spread the true dhamma Far and Wide, Well and Fine.
The last dedication was said by one of the freshies named william.
Thanks to helen and william. I was told that i had inspired them to practise, but too, i was inspired and motivated by their practise as well as everytime i see them meditating, it actually motivates me to practise. and the number of meditation i have been doing increases. An also, I am keeping to mindfulness more and more tight, to the extend where me and william, william and derrick will remind each other, "Buddho! Buddho!","Is your mindfulness with you?"
Haha~ I am Glad. Deep from my heart
I understood the teachings well and able to explain them from what i know and what i have heard or read from books or from teachers. Heart sutra, diamond sutra...blah blah...lots of sutra. The moment i read it i can understand, emptiness, impermernance, non self, non attachment... but somethings happened and really changed me totally.
I began to realise, what i read and learn are just knowledges which is of little use to me. when i fall into great "attachment", i couldn't let go, i am in great suffering and pain. I refuse to accept the truth, refuse to recollect the teachings...to the state even abondoning the Dhamma becos i dun want to acknowledge it. All i want to get is that "Attachment", it revolves around me, everything i do, i think is for that "Attachment". It was a great struggle and slowly i began to wake up.
Exposure to the forest practise made me understood, knowledges is different from Trancendent Wisdom. At the same time in SPBS,The club is not really in good state but the Answer was too found from the forest. I was desperate about the situation, thinking what should i do, what can i do? I cried to the Buddha when i was alone in the clubhouse (which normally i was alone too, doing Puja alone), praying that the buddha can show me the way, show me what should be done.
That forest training was my first retreat and my first short term ordination as a samanera( Novice Monk ) which lasted for 18 days. It just came without planning. It was during the holidays where tobbie says he wanted to look for job. I said why not stay at home and meditate leh? Then he replied, he intented to have a short term ordination. At the moment i was intrested as well and i know palelai or Bro. Sebestian can provide a place. Santi forest monastery in malaysia was made known to me and this he how we went to the retreat as 8 preceptor for 8 days and samanera for 10 days.
At the forest, I was told to practise the dhamma, and do what was right for the problem in my Club. Take care of the causes and care not the effect as we can't control everything, we control the causes, our action/cause (Kamma) and action leads to effect/result. Short and sweet.
I did accordingly for my Freshman orientation Camp and CCA both, boldly show the practises of buddhism like chanting, meditatoin, welfare, rather than fun and games only. In the meanwhile, i carry on the practise as far as i am possible. The result was encouraging.
Once, i read a book on the four foundation of mindfulness which i tool frm the free distribution corner from the forest. This 3 phrases catches my attention,
"Friend ananda, what is the cause and reason for the decline and non-decline of the true dhamma? It is , friend, when these four foundation of mindfulness are not developed and cultivated that the true dhamma declines and it is when these four foundation of mindfulness are developed and cultivated that the true dhamma does not declines"
"This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path, for the realisation of Nibanna, namely, 4 foundation of mindfulness"
"Monks, Those who have neglected these 4 foundation of mindfulness, have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these 4 foundations of mindfulness have undertaken the noble path leading to the complete destruction of suffering."
It brings light to me. This was what the Buddha himself said. which pushes and strenghten my believe, "yes this is the way"，Plus my believe that the most convincing thing is true experiences, therefore should always practise ourself first before we teach. Rather than telling people what i have read which i always did in the past, i share what have i experienced and discovered. I taught my freshmen these as well and now they are diligently practising accordingly to the instruction of the tathagata. \^o^/
As i moved on, more sutras are yet to be discovered. From the maha parinibanna sutta, i have learned about the last instructions to us before he pass into parinibanna, which gave me a clear road and path on how to practise, what is practise. 2nd time it strengthen my believe "yes this is the way",
"Such is virtue; such is concentration; and such is wisdom.
Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;
Great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;
Utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
"which, bhikkhus, are the teachings which I have direct knowledge and which I have made known to you,Which you should thoroughly learn, cultivate, develop, and frequently practice, so that the pure teachings may be established and last long, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.
Namely:
Four foundations of mindfulness,
Four right efforts,
Four constituents of psychic power,
Five faculties,
Five powers,
Seven factors of enlightenment,
Noble Eightfold Path."
"My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of virtue pure!
With firm resolve, guard your own mind!
Who so untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.
"
I tried all ways and methods to show them to everyone in the buddhist community, I use them for chanting session during SPBS day and PBS camp. Reason was to spread this messeage across...but doesn't seems to be effective. It shows that many recite sutra for the sake of reciting. I taught my fellow members, Chanting is recollecting the teachings with mindfulness. It is to help to recollect the truth and help us in daily life and practise in case we forget. After Bro. sebestian's talk at the PBS camp, it strengthen my understanding of my own words and theory,"Chanting is recollecting the teachings with mindfulness." He taught us to recollect the 5 subject of frequent recollection. recollecting that I am subject to aging, illness and death. I will seperate from Whatever dear and appealing(impermernance), i am my owner of my actions, heir to my actions, born of my actions and realated through my actions. whatever i do, for good of for evil, i will fall heir. By reflecting it, we accept the facts and when illness come... it is "when" illness come, we are not afraid, cos we knew tat we are subject to illness. That should be the effect, shld be the reason for chanting. To recollect or reflect upon the teachings.
At Bro. sebestians talk, i laughed when he start talking about the 4 foundation of mindfulness. His lecture fully support what i have discovered is correct and for the 3rd time, it strengthens my believe "yes this is the way". but yet i learned something from him that I might be wrong still. Don't think that i am invincible, one day i am going to get it is something when against. True enough, my ego grew and just on time, bro. sebestians words reminds me to humble.
I saw that this teachings of the dhamma helps in the management of a buddhist organisation and thats the way it should be done actually, to practise the dhamma. But i knw, it is hard for people to accept. The more you try to say, the more people are confuse and began to be unhappy about it. Now i a taking a more silent apporach. Once i know the time has not come for one to accept this, i will keep quiet as long as everything is running fine. I couldn't believe that somebody which i always thought that he knows me had said something devastating. Everyone will be reading, people whom i know or dunno, therefore i shall not mention names. If i had not got him wrngly, this was what he said, "people first thought that the world is flat, but later found out to be round, scientists thought that atom is the smallest but yet turn out that there are even smaller stuffs then atom( i forgotten wat is it ), therefore dhamma might be true in the past 2500yrs but it might not be true in the future." Ironically, Normally i would have debated and fighted, but this time i choose to smile and kept quiet. I see a big change in me. A small change day by day.
The dhamma is akaliko, timeless, no matter how long, truth will still be a truth. Difference here with the findings of scientists and so on is that, the dhamma was seen throught decernment and wisdom. Its not a perception, it is out of perception, the truth behind everything, form and formless.
All things are impermernent in this universe, nothing doesn't change. We are aging second by second. Time is the measurement of changes, even heaven and hell is impermenent. Unless time is stop, or else no way. The time stops is only when the mind enters total ceasation = parinibanna.
Hatred does not ease hatred, only by love does hatred ease. This is the eternal truth. How? How can it be? Is he trying to say, in the past, if somebody hates somebody, hate the other more, then hate will not be found between them is it? You think about it.
Qualities of dhamma/truth is timeless, to be seen here and now, inviting one to come and see, leading inward and can be seen for himself.
No point guessing about the future, at least for sure, the knowledge of dhamma NOW, can lead to ceasation of suffering and towards nibanna. Thats Enough.
I was reading some article in the MSN groups "Contemplatives" and it deeply inspires me. For the 4th time,once again my believe is strengthen,"yes this is the way".
from: http://sg.msnusers.com/Contemplatives/history.msnw
The Customs of the Noble Ones, by Thanissaro Bhikkhu.
It talks about Ajhan mun, here are some quotes of my favourite:
"He also had his detractors, who accused him of not following traditional Thai Buddhist customs. He usually responded by saying that he wasn't interested in bending to the customs of any particular society -- as they were, by definition, the customs of people with greed, anger, and delusion in their minds. He was more interested in finding and following the Dhamma's home culture, or what he called the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve awakening in the first place."
I too, wanted to follow the customs of the noble ones.
"In the long course of his wilderness training, Ajaan Mun learned that -- contrary to Reform and Customary beliefs -- the path to nirvana was not closed. The true Dhamma was to be found not in old customs or texts but in the well-trained heart and mind. The texts were pointers for training, nothing more or less. The rules of the Vinaya, instead of simply being external customs, played an important role in physical and mental survival. As for the Dhamma texts, practice was not just a matter of confirming what they said. Reading and thinking about the texts could not give an adequate understanding of what they meant -- and did not count as showing them true respect. True respect for the texts meant taking them as a challenge: putting their teachings seriously to the test to see if, in fact, they are true. In the course of testing the teachings, the mind would come to many unexpected realizations that were not contained in the texts. These in turn had to be put to the test as well, so that one learned gradually by trial and error to the point of an actual noble attainment. Only then, Ajaan Mun would say, did one understand the Dhamma."
"Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text. It lies in each person's relentless honesty in putting the Dhamma to the test and carefully monitoring the results.
When Ajaan Mun had reached the point where he could guarantee that the path to the noble attainments was still open, he returned to the northeast to inform Ajaan Sao and then to continue wandering."
"The story of the Kammatthana tradition gives lie to the facile notion that Buddhism has survived simply by adapting to its host culture. The survival of Buddhism and the survival of the Dhamma are two different things. People like Ajaan Mun -- willing to make whatever sacrifices are needed to discover and practice the Dhamma on its own terms -- are the ones who have kept the Dhamma alive. "
"Of course, people have always been free to engage in Buddhist traditions in whatever way they like, but those who have benefited most from that engagement are those who, instead of reshaping Buddhism to fit their preferences, reshape themselves to fit in with the customs and traditions of the noble ones."
"To test them, each individual is thrown back on his or her own powers of relentless honesty, integrity, and discernment. There are no easy guarantees. And perhaps this fact in itself is a measure of the Dhamma's true worth. Only people of real integrity can truly comprehend it."
How wonderful it is. Buddhism is never or shouldn't be a religion of faith and believe, it is something attainable, can be seen, and it is real. There are aranhants and sotapannas around even now. They don't lived in history texts. Anyone can be one if practised properly. Nobody is special, everyone can be buddha.
Therefore i always like to repeat this, "Svakkhato bhagavata dhammo, sanditthiko, akaliko, ehipassiko, opanayiko, paccattam veditabbo vinnuhiti!(Such is the dhamma expounded by the blessed one, it is to be seen here and now, timeless, inviting one to come and see, leading inwards and to be attained by the wise himself)" This is the qualities of the dhamma. Remember! In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question!
Attainment, freedom from suffering, reaching happiness and blissful state need not wait till death, in this life can be attainable. Things promised after death is not a reliable promise. True dhamma speaks about here and now, Not there and then.
I kept repeating "yes this is the way". What way is it exactly? Its is to follow the *buddha's teaching accordingly without changing it in anyway, putting the it to test and carefully monitoring the results. Always start from oneself first in terms of practise. To propagate the pure and true teaching, practise is the only way. The result of the practise is the one getting people really convinced and it is the result from the practising, not the action which bring changes and effect (to the person and to the societies management skills).
Note* Buddha's teaching: Only refer to the dhamma which has this qualities -> "can be seen here and now, timeless, inviting one to come and see, leading inwards and to be attained by the wise himself"
I hope one day, these can be made known to all buddhist. Looking at the state of Buddhist organisations in the world now, It urge me to made this vow,
"I aspire to beceome an arahant one day which shall dispel the wrong views of buddhist, showing them the way to Nibanna."
The Buddha himself praised and encourage us to strive towards sotapanna, sakadagamin, anagami and arahants. These four are the Sangha of the Buddha, worthy of offerings, worthy of gifts, worthy of hospality, worthy of respect."Yadidam: cattari purisa yugani, attha purisa puggala:Esa bhagavata savaka sangho (Such as: the four pairs of men, the eight types of persons; such is the Disciple of the Buddha.)" Therefore, it should not be a small or something not prasied. In fact highly reccomended.
As long everyone continue to practise rightly and strive with diligence, the fall of dhamma will never come. The Pure teachings will last more than 5000 years. Therefore, i never believe in 末法 (ending era of the dhamma). The buddha knew, the teachings will be corrupted, therefore he taught us to put all the teaching to test, and also warned us this,
"Whatever Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone......"
"If, when thus laid beside Sutta & compared with Vinaya, they lie not along with Sutta & agree not with Vinaya, to this conclusion must ye come: Sure this is not the word of that Exalted One, Arahant, the Fully Enlightened One, & it was wrongly taken by that monk. So reject it, monks......"
" Monks, be a lamp unto yourselves, be a refuge unto yourselves, with no other refuge. Take the Dhamma as your lamp, take the Dhamma as your refuge, with no other refuge."
In other words, we should depend solely on ourselves and on the Buddha’s words. In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path.
"… in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- are being recited. They won't lend ear, won't set their hearts on knowing them, won't regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples -- are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering. "In this way the disappearance of the discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- will come about.
Therefore, monks, train yourselves thus: To these very Suttas will we listen, give a ready ear, understand, recite and master them."
"Monks, the clear seeing of 3 qualifications is essential for one who teaches Dhamma to others. What three? He who teaches Dhamma must be able to penetrate the letter and spirit thereof. He who hears Dhamma must do likewise. Both teacher and listener must be able to do both of these. These are the three …"
"Monks, he who possesses not four qualities is said to be fallen away from this Dhamma-discipline. What four? He who possesses not the Ariyan virtue (sila/precepts) … the Ariyan concentration (samadhi/4 Jhannas with other Noble 8 fold path) … the Ariyan wisdom(Contempletion/Vipassana) … the Ariyan release is said to be fallen away from this Dhamma-discipline. These are the four …"
"Though a man be old, monks, eighty or ninety or a hundred years of age, yet if he be one who speaks out of due season, who speaks things untrue and unprofitable, things contrary to Dhamma and contrary to Discipline: if he be one who utters words unworthy to be treasured in the heart, words unseasonable and void of reason, words undiscriminating and not concerned with welfare,-then that one is reckoned just a foolish elder.
Though a man be young, monks,- a youth, a mere lad, black haired and blessed with his lucky prime, one in the first flush in life,- if he be one who speaks in due season, who speaks things true and profitable, things according to Dhamma and Discipline: if he be one who utters words worthy to be treasured in the heart, words seasonable, reasonable, discriminating and concerned with welfare,- then that one is reckoned a wise elder.
Now, monks, there are these four things which make the elder. What four?
Herein a monk is virtuous, perfect in obligations, restraint of the obligations, perfect in the practice of right behaviour, seeing danger in the slightest faults. He undertakes and trains himself in the training of the precepts, he has learned, is full up with learning, is a accumulate of learning.
Those doctrines which, lovely at the beginning, lovely in the middle, lovely at the end (of life) both in the meaning and the letter of them, which preach the utterly fulfilled, the perfectly purified way of the Noble-life, - such doctrines are much heard by him, borne in mind, repeated aloud, pondered over and well penetrated by his vision.
The four stages of Jhanna which are of the clear consciousness, which are concerned with the happy life in this very world,- these he wins easily, without effort. By the destruction of the asavas, in this very life thoroughly understanding the heart’s release, the release by wisdom, he realizes it, attains it and dwells therein.
These monks, are the four things which make the elder."
"Then the Blessed One [on his death-bed] said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season. They shower, strew, & sprinkle on the Tathagata's body in homage to him. Heavenly coral-tree blossoms are falling from the sky... Heavenly sandalwood powder is falling from the sky... Heavenly music is playing in the sky... Heavenly songs are sung in the sky, in homage to the Tathagata. But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to. Rather, the monk, nun, male lay follower, or female lay follower who keeps practicing the Dhamma in accordance with the Dhamma, who keeps practicing masterfully, who lives in accordance with the Dhamma: that is the person who worships, honors, respects, venerates, & pays homage to the Tathagata with the highest homage. So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.' That's how you should train yourselves."
At the end, i would like to conclude with this quote from Ajaan Lee, one of Ajaan Mun's students,"If a person isn't true to the Buddha's teachings, the Buddha's teachings won't be true to that person -- and that person won't be able to know what the Buddha's true teachings are."
Thanks for reading. Parodn me, its Long...can't imagine so many things happen in this year of 2005, But saddly, what was written above might not be really understood, because this isn't the first time i am saying all this. Hope it Benefits you. Dhamma benefits in All ways... \^o^/
May All beings be free from sufferings, May all beings end suffering, May the true dhamma be spreaded. May you practise well and possess the wisdom and ability to spread the true dhamma Far and Wide, Well and Fine.
The last dedication was said by one of the freshies named william.Thanks to helen and william. I was told that i had inspired them to practise, but too, i was inspired and motivated by their practise as well as everytime i see them meditating, it actually motivates me to practise. and the number of meditation i have been doing increases. An also, I am keeping to mindfulness more and more tight, to the extend where me and william, william and derrick will remind each other, "Buddho! Buddho!","Is your mindfulness with you?"
Haha~ I am Glad. Deep from my heart
Saturday, November 12, 2005
Poems...Poems
Since long time i have written poems... Helen (yr1, BS) dig out this intrest in me in one of the conversations. She's a poem lover as well.
Poems can really bring out the feeling i want to express in a very elegant manner. I remember there was once in my secondary school periods. I was training wushu under my teacher. i had to always travel a long distance, the class was at night, and almost after every training i reached home 11.30pm. Some things happened during that time as well, one of that lonely nights i walked, other than some cars, all around me is myself and the dark sky. In my secondry times, friends aren't really friends, i didn't really had friends, those people come and go as they like, none really thought about you sincerely. I look above me, hoping to see the beautiful sky at night, with some star, yet i saw a moon instead... and emotion came, i began to make a poem:
夜高明月无星伴，
嫦娥广寒凄更凄。
潭水映照戚悲影，
但愿有朝月有星。
Haha~~ well, looking for more inspiration recently. hope more poems come.
Poems can really bring out the feeling i want to express in a very elegant manner. I remember there was once in my secondary school periods. I was training wushu under my teacher. i had to always travel a long distance, the class was at night, and almost after every training i reached home 11.30pm. Some things happened during that time as well, one of that lonely nights i walked, other than some cars, all around me is myself and the dark sky. In my secondry times, friends aren't really friends, i didn't really had friends, those people come and go as they like, none really thought about you sincerely. I look above me, hoping to see the beautiful sky at night, with some star, yet i saw a moon instead... and emotion came, i began to make a poem:
夜高明月无星伴，
嫦娥广寒凄更凄。
潭水映照戚悲影，
但愿有朝月有星。
Haha~~ well, looking for more inspiration recently. hope more poems come.
my mind is awakening...
“快乐”其实就在一颗不再追求的“心”，所以须要去“追”的“快乐”只是一霎那的真实。像盐水止渴，无法真正满足。知足心，已经满足了，无所求。
Again, happiness has always been "in" here, the heart being at ease. No real happiness can be seeked from the outside.
After the PBS camp (Poly buddhist society camp), a talk by bro. sebestian from palelai. I have learnt alot and had seen the path even clearer. Basically, suffering and unhappiness comes when we don't accpet it. We don't accept that we will age, ppl go around doing surgery, make-ups or dye hair...etc. We don't accept we will fall ill, when people fall ill, they sad, angry, fear or worry. We don't accept death, therefore fear even the mentioning of the word "Death", refuse to face it. I am subject to illness, aging and death, therefore i began to free from fear and pain slowly as i accept. when illness comes, arh, yes, thats it, i knew it will came, what is there to worry? We don't want to accept changes, therefore we suffer as well. Accept that all things will change.
Happiness, unhappiness, loss, gain, honour, dishonour, praises and blames. Our mind constantly change according to them, which causes suffering. Maintaining the heart in equanimous state, the pleasent doesn't stir, the unpleasent doesn't irritate as the wise seen them subject to change and will pass away. Unaffected mind is at ease, griefless, dustless and secure. Isn' that happiness? Happiness is no where than here, the mind at ease. Really at ease. Seeking happiness from sensuous pleasure cannot ease the thirst of desire, just like the salt water can never ease the thirst. The heart which stops seeking after anything is at ease and therefore happy and free from suffering. The heart which doesn't seek after anymore is itself contented, the desire is fufilled. Like plain water had ease the thirst...therefore: “快乐”其实就在一颗不再追求的“心”，所以须要去“追”的“快乐”只是一霎那的真实。像盐水止渴，无法真正满足。知足心，已经满足了，无所求。
some part is still theory to me, but i am at part of it as well. haha~
Again, happiness has always been "in" here, the heart being at ease. No real happiness can be seeked from the outside.
After the PBS camp (Poly buddhist society camp), a talk by bro. sebestian from palelai. I have learnt alot and had seen the path even clearer. Basically, suffering and unhappiness comes when we don't accpet it. We don't accept that we will age, ppl go around doing surgery, make-ups or dye hair...etc. We don't accept we will fall ill, when people fall ill, they sad, angry, fear or worry. We don't accept death, therefore fear even the mentioning of the word "Death", refuse to face it. I am subject to illness, aging and death, therefore i began to free from fear and pain slowly as i accept. when illness comes, arh, yes, thats it, i knew it will came, what is there to worry? We don't want to accept changes, therefore we suffer as well. Accept that all things will change.
Happiness, unhappiness, loss, gain, honour, dishonour, praises and blames. Our mind constantly change according to them, which causes suffering. Maintaining the heart in equanimous state, the pleasent doesn't stir, the unpleasent doesn't irritate as the wise seen them subject to change and will pass away. Unaffected mind is at ease, griefless, dustless and secure. Isn' that happiness? Happiness is no where than here, the mind at ease. Really at ease. Seeking happiness from sensuous pleasure cannot ease the thirst of desire, just like the salt water can never ease the thirst. The heart which stops seeking after anything is at ease and therefore happy and free from suffering. The heart which doesn't seek after anymore is itself contented, the desire is fufilled. Like plain water had ease the thirst...therefore: “快乐”其实就在一颗不再追求的“心”，所以须要去“追”的“快乐”只是一霎那的真实。像盐水止渴，无法真正满足。知足心，已经满足了，无所求。
some part is still theory to me, but i am at part of it as well. haha~
Thursday, October 20, 2005
感动~
哈！终于完成“轩辕剑3外传之天之痕”。不知道为什么DOMO小组的“仙剑”和”轩辕剑“的剧情，我都很喜欢。四个字-〉扣人心弦。哈哈~！每次到结局都能令我起鸡皮疙瘩，竖毛。他们制作的RPG我只有一种感觉，那就是“感动”。在游戏里可以看到历史，可以感受到人情。人，魔，仙三界的关系，以及其中的感情。虽然是假的，但是概念我很喜欢，而且其概念是实际的代表。
游戏也学得到东西哦~！这次体会到了，你以为你很对。其实未必。就像剧情里的。宇文拓和陈靖仇一样。绝对推崇大家~！若要玩游戏，玩轩辕剑！！！或仙剑奇侠专！！！玩的时候要根据情走，细细的体会。其实，每样事物包括游戏，是有教导着一些珍贵的东西。虽然不是每一种游戏都有，但“仙剑”和”轩辕剑“一定有，而且是人情与道德。
好感动。。。现在还在感动着。现在的背景音乐也是“天之痕”的。
游戏也学得到东西哦~！这次体会到了，你以为你很对。其实未必。就像剧情里的。宇文拓和陈靖仇一样。绝对推崇大家~！若要玩游戏，玩轩辕剑！！！或仙剑奇侠专！！！玩的时候要根据情走，细细的体会。其实，每样事物包括游戏，是有教导着一些珍贵的东西。虽然不是每一种游戏都有，但“仙剑”和”轩辕剑“一定有，而且是人情与道德。
好感动。。。现在还在感动着。现在的背景音乐也是“天之痕”的。
Sunday, October 09, 2005
Wonderful Birthday i had...
Happy Birthday to Me...haha...
Thanks everyone for your wishes and presents.
This was my first birthday which i got presents from friends.
I spent my birthday firstly a meeting at the por kar see monastery with a couple of sms of happy birthdays from friends, I received my first birthday present from Derrick. Then i went to city hall to meet my family members for a dinner. While i was waiting, i when to brash basha complex and i meet Hong Zhi and David~! Actually, i was called to shop with them de, but no choice got meeting. Unexpectedly i met them, and i recieved my 2nd present.
Everything is soomth sailing today. Really smooth and fufilling. Then my family and I when to kuishinbo and had a meal. I had a nice dinner and a happy one...on the way back we got up to a mercedes taxi~! A comfortable ride home. I look at the city while traveling on the highway. Such a beautiful night, I was fill with contentment. I said enough, it is enough already. I am at ease, i am in happiness. I am grateful to be born in such a good environment like Singapore. I apprecitate the good I have got. Treasure and cherish, soon they will fade away, the law of impermenance. Let go, glad I am not very attached to the happiness to the extend that I wanted them to be forever lasting as this thought will lead me to suffering. When I am happy, I can fill myself with loving kindness. Positive though arise, and i shall maintain it. All negative shall be supressed and i will put in effort to maintain positive thought of love and kindness towards everything.
No longer I feel disgusted with lizards, they looked so cute to me, fishes no longer hide away from me. Filling with unconditioned Loving kindness is such blissful feeling then love from attachment. Enough, I am satisfied and i am happy. Though I am not perfected to be free from worldly attachment because i know i still have attachment and desires, but the path of cesastion of suffering is made known to me, i could manage all this better.
Thanks~! Everyone, I really had a Happy Birthday. Supposingly today i should celebrate for my mum then for me. I shouldn't be the focus, this is the day where she bare all suffering of giving bith to me. Thanks Mum. Thanks Friends:
"Even sour rice gruel becomes sweet when given by a friend."
Thanks everyone for your wishes and presents.
This was my first birthday which i got presents from friends.
I spent my birthday firstly a meeting at the por kar see monastery with a couple of sms of happy birthdays from friends, I received my first birthday present from Derrick. Then i went to city hall to meet my family members for a dinner. While i was waiting, i when to brash basha complex and i meet Hong Zhi and David~! Actually, i was called to shop with them de, but no choice got meeting. Unexpectedly i met them, and i recieved my 2nd present.
Everything is soomth sailing today. Really smooth and fufilling. Then my family and I when to kuishinbo and had a meal. I had a nice dinner and a happy one...on the way back we got up to a mercedes taxi~! A comfortable ride home. I look at the city while traveling on the highway. Such a beautiful night, I was fill with contentment. I said enough, it is enough already. I am at ease, i am in happiness. I am grateful to be born in such a good environment like Singapore. I apprecitate the good I have got. Treasure and cherish, soon they will fade away, the law of impermenance. Let go, glad I am not very attached to the happiness to the extend that I wanted them to be forever lasting as this thought will lead me to suffering. When I am happy, I can fill myself with loving kindness. Positive though arise, and i shall maintain it. All negative shall be supressed and i will put in effort to maintain positive thought of love and kindness towards everything.
No longer I feel disgusted with lizards, they looked so cute to me, fishes no longer hide away from me. Filling with unconditioned Loving kindness is such blissful feeling then love from attachment. Enough, I am satisfied and i am happy. Though I am not perfected to be free from worldly attachment because i know i still have attachment and desires, but the path of cesastion of suffering is made known to me, i could manage all this better.
Thanks~! Everyone, I really had a Happy Birthday. Supposingly today i should celebrate for my mum then for me. I shouldn't be the focus, this is the day where she bare all suffering of giving bith to me. Thanks Mum. Thanks Friends:
"Even sour rice gruel becomes sweet when given by a friend."
Back from my retreat
Wonderful! This was my 2nd retreat at the forest monastery. Each time was an enlightening and uplifting experience to me. Indeed the Buddha's dhamma is beautiful in the start, beautiful in the middle and beautiful at the end.Each conversation there was a "Level up" to me, and all of it came to solve my problems and sufferings in me without mentioning them in words. Meditation was the second thing this time round as we had really no energy to meditate but to fall as sleep. We have been helping to mop floor, wipe windows. We helped to Plant trees, lay water pipe, repair the water pipes and i had to climb tree to cut fruits, haha. Hey~! and the drawing i was ask to drawn by the venerable was really built~! He used my old plans and section to built. The building is a 2 storey building cost about RM100,000 = $50,000.
Too much for me to document everything, really too much, but it is all up in my mind.
If i were to summaries everything it would be the truth of happiness. No doubt everyone is in search of happiness, but actually it is just right here and now in us. Nothing outside of us. Being at ease is happiness. When you stop and desire no more, that is happiness. All the while we are trying to ease our thirst of wanting by taking in salt water. The more you take the more you want. No end, no fufilling. Stop~! Stay still, here and now, come back form the past and future. Truth is here and now. Create no more in the mind, be still and equanimous. Just like the trees, it is just there, doesn't choose who to shade. That is at ease, in happiness.
The Venerable made a joke, the greatest taste is tastless. Take care of every cause and never worry about the effect and consequence. by taking care of the cause of everything you do, the cause will take care of its effects. small things can lead to big stuffs, beware.
This is enough as other teaching I would just have to keep in my memory bank. I had learn something from a friend as well. A Big lesson which is as powerful as the other teachings by the teachers and had deeply imprint in my heart. Painful but later, Blissful:
"A dish may be coarse, savory or sweet,
It may be meager or it may abound,
Yet if offered with friendship and with love,
Then a delicious meal is always found." (J 346)~ Buddha ~
I dedicate all the merits which i had from this marvellous retreat to all beings whom i have seen or not seen, visible or invisible, up to the higest plane, down to the lowest plane of existance and may they be well and happy, free from suffering.
Too much for me to document everything, really too much, but it is all up in my mind.
If i were to summaries everything it would be the truth of happiness. No doubt everyone is in search of happiness, but actually it is just right here and now in us. Nothing outside of us. Being at ease is happiness. When you stop and desire no more, that is happiness. All the while we are trying to ease our thirst of wanting by taking in salt water. The more you take the more you want. No end, no fufilling. Stop~! Stay still, here and now, come back form the past and future. Truth is here and now. Create no more in the mind, be still and equanimous. Just like the trees, it is just there, doesn't choose who to shade. That is at ease, in happiness.
The Venerable made a joke, the greatest taste is tastless. Take care of every cause and never worry about the effect and consequence. by taking care of the cause of everything you do, the cause will take care of its effects. small things can lead to big stuffs, beware.
This is enough as other teaching I would just have to keep in my memory bank. I had learn something from a friend as well. A Big lesson which is as powerful as the other teachings by the teachers and had deeply imprint in my heart. Painful but later, Blissful:
"A dish may be coarse, savory or sweet,
It may be meager or it may abound,
Yet if offered with friendship and with love,
Then a delicious meal is always found." (J 346)~ Buddha ~
I dedicate all the merits which i had from this marvellous retreat to all beings whom i have seen or not seen, visible or invisible, up to the higest plane, down to the lowest plane of existance and may they be well and happy, free from suffering.
Sunday, September 25, 2005
Lesson learned~ Be humble, You aren't that good~
Anger makes a person lose itself, lose its morality and all his senses. When i am in anger, I will hide myself from my morality because i feel shame to face it and that shameful feeling boost my anger even more which i don't know why.
Why am i angry out of a sudden? Haha, because i felt looked down. All because in the past what i have experienced built this mindset that, my council is capable to do our job well and i don't allow them to critise or to correct. This built in mindset causes me to get fustrated when people start reminding me things which i had already know because to me it seems like i am as incapable to do my job properly that i need people to remind me. Because in the past this are the word I say for the past people which the didn't fulfill their responsibility and now we are doing well, or far more better and i still get such reminders.
Now i can say, I see myself too high up le. I have a uncle who is like a kid as he got brain damage since young. I saw him tearing the magazine today and my dad joked,"haha, you've tear the magazine. later mother will scold you liao" and he keep claiming that it was for tearing. (one of the pages is foldable where 1 page can open up into one big page = 2 pages)I was thinking in mind,"aiya, its ok, he is not as clever to see that the page should be open from the center, and he sees the edge join tats why he tear what."
I sound so right rite? later when i read till that page, i ended up tearing as well...haha...because there are really dotted lines meant to be teared out and became another magazine. It enlightens me. I have thought i am so good and actually i am not. I am not always right and the thought that he is much stupid then me is a wrong concept.
Now i think again, I looked too high up on myself, its time to tune down and be humble. i told myself,"Am i so good? You might never know the one you thought is bad turns out to be the first. You said you don't need comments and reminder? When you really miss out on the points, thats when you 'll get it. Don't be so quick to show how capable are you, if you are really capable, no need to afraid that people couldn't see. If what people had reminded me is what i had in mind already, then its a good sign, it shows that I am good. if not, then i can avoid of making that wrong move. The proud ones always loses, and the humble ones are the real capable ones."
I got to do something to me aversion, it is growing, bet too much things in the club boil my blood as all had exceed my boiling point. Defilments can be supressed, but it is still there, best is to eleminate it = nibanna. no way le.
Why am i angry out of a sudden? Haha, because i felt looked down. All because in the past what i have experienced built this mindset that, my council is capable to do our job well and i don't allow them to critise or to correct. This built in mindset causes me to get fustrated when people start reminding me things which i had already know because to me it seems like i am as incapable to do my job properly that i need people to remind me. Because in the past this are the word I say for the past people which the didn't fulfill their responsibility and now we are doing well, or far more better and i still get such reminders.
Now i can say, I see myself too high up le. I have a uncle who is like a kid as he got brain damage since young. I saw him tearing the magazine today and my dad joked,"haha, you've tear the magazine. later mother will scold you liao" and he keep claiming that it was for tearing. (one of the pages is foldable where 1 page can open up into one big page = 2 pages)I was thinking in mind,"aiya, its ok, he is not as clever to see that the page should be open from the center, and he sees the edge join tats why he tear what."
I sound so right rite? later when i read till that page, i ended up tearing as well...haha...because there are really dotted lines meant to be teared out and became another magazine. It enlightens me. I have thought i am so good and actually i am not. I am not always right and the thought that he is much stupid then me is a wrong concept.
Now i think again, I looked too high up on myself, its time to tune down and be humble. i told myself,"Am i so good? You might never know the one you thought is bad turns out to be the first. You said you don't need comments and reminder? When you really miss out on the points, thats when you 'll get it. Don't be so quick to show how capable are you, if you are really capable, no need to afraid that people couldn't see. If what people had reminded me is what i had in mind already, then its a good sign, it shows that I am good. if not, then i can avoid of making that wrong move. The proud ones always loses, and the humble ones are the real capable ones."
I got to do something to me aversion, it is growing, bet too much things in the club boil my blood as all had exceed my boiling point. Defilments can be supressed, but it is still there, best is to eleminate it = nibanna. no way le.
Tuesday, September 20, 2005
Precious friendship, treasure it...
Getting used to me takes 1/1/2 years... haha... happy nite is 20/9 . Where i really see them now. No longer i need to avoid from them, no longer i am an extra in the group and i feel comfortable to stay around with them.
"The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child."
Isn't they are as good? Whether F6 or F8 it all means the same people namely: Ian, Yan qing, Zhi Ling, Jaclyn, Jonathon, David, Hong Zhi and Me. I hope we last long together, I am lucky to have them, to meet them in this very life of mine.
I always treat them as one since the start.
Eh~....I guess all i lost in this picture is a proper smile. I will smile more and make sure the next photo i put will be a nice one...Promise~!
Xinhao, treasure what you have now. No matter what difficulties you are faced with, those are incomparable. I am lucky that i am not led astray, I am lucky that i am be able to have parents, i am happy to have both spiritual friends and true friends. Thanks to u, my previous life, that i had accumulate some good kamma and merits, though i have my bad kamma on my appeareance. that little bad kamma is incomparable with my good kamma.
"The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child."
Isn't they are as good? Whether F6 or F8 it all means the same people namely: Ian, Yan qing, Zhi Ling, Jaclyn, Jonathon, David, Hong Zhi and Me. I hope we last long together, I am lucky to have them, to meet them in this very life of mine.
I always treat them as one since the start.
Eh~....I guess all i lost in this picture is a proper smile. I will smile more and make sure the next photo i put will be a nice one...Promise~!
Xinhao, treasure what you have now. No matter what difficulties you are faced with, those are incomparable. I am lucky that i am not led astray, I am lucky that i am be able to have parents, i am happy to have both spiritual friends and true friends. Thanks to u, my previous life, that i had accumulate some good kamma and merits, though i have my bad kamma on my appeareance. that little bad kamma is incomparable with my good kamma.
Monday, September 19, 2005
Precious lessons from uposatha
Hmm... ended. The sun has risen and now its raining. Intresting fact that, when your stomach is hungry, sometimes its just for the sake of craving. Mooncakes are placed on the table, and all i was having in mind was the taste of mooncake, the taste of food. I seems to be going after all this taste, not to nourish the body, not to ease hunger. Thats craving.
When i walk pass the T.V. automatically i will turn my head over, and suddenly remember i can't watch it, tats entertainment. I had lost my mindfulness. When i tried to meditate, the mind was so restless, thinking here thinking there, oculdn't be still, arh, i see that the mind is so messy. Full of thoughts, full of desire for things.
I am very hungry at one part of time, almost gave up, because i took the precepts late and i missed my lunch b4 noon. that whole very day i only take in honey and tea. Good that it trains my determination, even after my precepts has ended, I still carry on the determination, which i knw, actually i don't need to take in all this unnecessary things, cos i am nt hungry. Eat is to destroy old feeling "hunger" but not to arise new feeling of over eating. Eat for the norishment of the body, not for play, not for fattening, Just to maintain this body of mine.
Desire is a cause of suffering. One of the truth is that we don't always get that we want and when u desire for something, and you dun get it, thats when suffering comes. Don't desire to have more, contentment is the best. When you are contented, you are happy of what you have, you don't need more and you wun got unhappy because you haven't enough.
Even though i still have desire, but at least i learned how to control. I can notice all this defilments arising. All through the cultivation of the mind Mindfulness. When you are mindful, you see the real side, not deluded by perception and ideas. You sees it at what it is.
Once again i have seen all this truth, the precious truth that will end my suffering.
I read books, meditate instead of watching tv, play games and i learned more. Time spent is more meaningful.
"These two are wise people. Which two? The one who sees his transgression as a transgression and the one who rightly pardons another who has confessed his transgression"
Why are they wise? Think about it...
When i walk pass the T.V. automatically i will turn my head over, and suddenly remember i can't watch it, tats entertainment. I had lost my mindfulness. When i tried to meditate, the mind was so restless, thinking here thinking there, oculdn't be still, arh, i see that the mind is so messy. Full of thoughts, full of desire for things.
I am very hungry at one part of time, almost gave up, because i took the precepts late and i missed my lunch b4 noon. that whole very day i only take in honey and tea. Good that it trains my determination, even after my precepts has ended, I still carry on the determination, which i knw, actually i don't need to take in all this unnecessary things, cos i am nt hungry. Eat is to destroy old feeling "hunger" but not to arise new feeling of over eating. Eat for the norishment of the body, not for play, not for fattening, Just to maintain this body of mine.
Desire is a cause of suffering. One of the truth is that we don't always get that we want and when u desire for something, and you dun get it, thats when suffering comes. Don't desire to have more, contentment is the best. When you are contented, you are happy of what you have, you don't need more and you wun got unhappy because you haven't enough.
Even though i still have desire, but at least i learned how to control. I can notice all this defilments arising. All through the cultivation of the mind Mindfulness. When you are mindful, you see the real side, not deluded by perception and ideas. You sees it at what it is.
Once again i have seen all this truth, the precious truth that will end my suffering.
I read books, meditate instead of watching tv, play games and i learned more. Time spent is more meaningful.
"These two are wise people. Which two? The one who sees his transgression as a transgression and the one who rightly pardons another who has confessed his transgression"
Why are they wise? Think about it...
Heart broken...
I was with a group of friends..namely: YC, Ian, ZL, JAC, HZ, JON, David... well, it was always called F6...
To me, "F6" tells a story of the six friends... something between the 6 people that which i dun hav. I was always feeling out of place... just lyk an extra, a passer-by, an invited guest. I could just left out of mind, maybe, cause i am nothing significant to them.
If u are comforatble with this name, then ok, but even though it doesn't mean anything to you, doesn't mean it doesn't mean anything to me.
It mean something to me and it hurts when u say, "so what?" "why do you get so sensitive over it..."
This group of people means alot to me, but maybe i am just the one treating them the wrong way, just like treating a stranger as your son, while he don't even know you.
I don't blame them, but i am pitying myself that in my life, i don't have a friend which really belongs to me. The buddha calls this attachment, craving and suffering. I am a sentient being, the word "Sentient" has explained everything already, i am not an arahant which free from greed, hatred and delusion, thou working towards but i means i still have them.
Feeling and relationship is my weakest point. Maybe you can say that i am a guy which is over sensitive, but they meant alot to me which maybe no one could really understand why.
My uposatha 8 precepts will end when the sun has come out and i learned, idle chat is not beneficial and it stir my mind once again. Buddha was right and therefore is in the precepts that one shld avoid lying, harsh speech, vain talk and slandering. One should say what is true and beneficial, and saying them at the right time.
Fruitful cultivation.
To me, "F6" tells a story of the six friends... something between the 6 people that which i dun hav. I was always feeling out of place... just lyk an extra, a passer-by, an invited guest. I could just left out of mind, maybe, cause i am nothing significant to them.
If u are comforatble with this name, then ok, but even though it doesn't mean anything to you, doesn't mean it doesn't mean anything to me.
It mean something to me and it hurts when u say, "so what?" "why do you get so sensitive over it..."
This group of people means alot to me, but maybe i am just the one treating them the wrong way, just like treating a stranger as your son, while he don't even know you.
I don't blame them, but i am pitying myself that in my life, i don't have a friend which really belongs to me. The buddha calls this attachment, craving and suffering. I am a sentient being, the word "Sentient" has explained everything already, i am not an arahant which free from greed, hatred and delusion, thou working towards but i means i still have them.
Feeling and relationship is my weakest point. Maybe you can say that i am a guy which is over sensitive, but they meant alot to me which maybe no one could really understand why.
My uposatha 8 precepts will end when the sun has come out and i learned, idle chat is not beneficial and it stir my mind once again. Buddha was right and therefore is in the precepts that one shld avoid lying, harsh speech, vain talk and slandering. One should say what is true and beneficial, and saying them at the right time.
Fruitful cultivation.
Sunday, September 18, 2005
What is acceptable in the 6/7/8 precepts
In the 6th precept follows the practice of bhikkhus and aims at cutting down the sloth which is experienced after a day's work and a substantial evening meal, while it ensures that the body is light and fit for meditative practice. In the precept, the words "outside the time" mean after twelve noon until dawn the following day. During this time no food is eaten.
If one is troubled by tiredness after work on a day when these precepts are undertaken then tea or coffee are allowable as refreshing drinks.
If hunger is the trouble then cocoa (or even plain chocolate) should cure it. None of these refreshments should contain milk, which is considered a food, though sugar, honey and butter are allowed (to bhikkhus, and therefore to lay people keeping the Eight Precepts), presumably because one can take only a little of these things. Fruit juices which have been strained (without fruit pulp) are other possible drinks.
In the 7th precept, it is not proper :
-for one to ask another to perform so that one may watch
If A enlists B to dance and/or to sing, then you should not watch or listen. In this instance the sila will not be broken. But the sila would be broken for those who watch or listen, though not on the grounds of one's ordering another to dance or sing.
Even if one orders another to watch the said activities, the one who gave the orders would not have breached the precept.
-Listening to music is not suitable
the breaking of the precept lies in the effort exerted in going to watch shows. If we are standing, sitting or lying down in our own place, that is, if we do not put forth the effort to go and watch, and if such shows or entertainments come to us or pass by, it is not a breach of the precept for us, though the sila would be tarnished. But in any case, not to listen or watch is the best. The listening to or singing of songs is a breach of the precept, except with such ballads as contain Dhamma that causes faith to arise as well as arousing weariness with the suffering of our life.
For example, one Thera (senior bhikkhu) heard a slave woman singing about life's troubles. When the Thera heard this, he saw the tediousness of suffering and achieved attainments on the Path. This type of song can be listened to and is not detrimental.
The precept is to avoid cosmetics that beautify the body, not to avoid that which is medicinal. So if one apply powder of perfumed stuffs for medicine, precept is not broken
The 8th precept:
Beds and stools, made of boards, rattan or cloth, may have many curved or straight legs. The bed should not exceed 8 sugata inches (approximately 20 modern inches) in height, measured from the base board down. Exceeding this height would make the bed unallowable.
High beds and seats tend to lead to boastfulness and excitement. Thus the purpose behind not sitting or lying on high seats or beds is to avoid the possibility of such things leading to lust.
The bed is not measured in this fashion. The term 'big' here refers to coverings and decorations that should not be used. The Atthakatha Acariyas have arranged a list of nineteen.
A seat adorned with images of fierce animals such as tigers, crocodiles, etc.
Pelts with long fur. (The hairs exceed four inches in length.)
Spreads made of wool, which are intricately embroidered.
Spreads made of wool, with intricate designs.
Spreads made of wool, with pictures of flowers.
Spreads made of wool, with intricate pictures of various animals.
Spreads made of wool, with hair on both sides.
Spreads made of wool, with hair on one side.
Spreads made out of tiger skins.
Red canopy furnishings.
Elephant rugs.
Horse rugs.
Chariot rugs.
Spreads woven of gold and silk and trimmed in gold.
Spreads woven of silk and trimmed in gold.
A woolen spread big enough for 16 dancers to dance on.
Spreads made from civet pelts.
Beds with red cushions at both ends.
A mattress stuffed with nothing but kapok.
Another explanation of the term 'big' or 'large' bed here is that it refers to a bed big enough for two or more persons. Those who keep the Uposatha precepts stay away from beds such as these, which are meant for couples.
Mattresses stuffed with wool or feathers or with fur from bipeds or quadrupeds but not with human hair.
Mattresses stuffed with cloth.
Mattresses stuffed with bark.
Mattresses stuffed with grass.
Mattresses stuffed with leaves, except for the leaves of the Borneo camphor. The leaves of the Borneo camphor, if mixed with the leaves of other trees, are allowable.
Mattresses in the above list have been allowed by the Buddha.
Even though the Sutta mentions only lying down, the Atthakatha Acariyas here include sitting as well. This is similar to the seventh precept, where the Atthakatha Acariyas include listening in the prohibition against the watching of dancing, singing, etc. Standing or walking on a seat or bed is not prohibited.
If one is troubled by tiredness after work on a day when these precepts are undertaken then tea or coffee are allowable as refreshing drinks.
If hunger is the trouble then cocoa (or even plain chocolate) should cure it. None of these refreshments should contain milk, which is considered a food, though sugar, honey and butter are allowed (to bhikkhus, and therefore to lay people keeping the Eight Precepts), presumably because one can take only a little of these things. Fruit juices which have been strained (without fruit pulp) are other possible drinks.
In the 7th precept, it is not proper :
-for one to ask another to perform so that one may watch
If A enlists B to dance and/or to sing, then you should not watch or listen. In this instance the sila will not be broken. But the sila would be broken for those who watch or listen, though not on the grounds of one's ordering another to dance or sing.
Even if one orders another to watch the said activities, the one who gave the orders would not have breached the precept.
-Listening to music is not suitable
the breaking of the precept lies in the effort exerted in going to watch shows. If we are standing, sitting or lying down in our own place, that is, if we do not put forth the effort to go and watch, and if such shows or entertainments come to us or pass by, it is not a breach of the precept for us, though the sila would be tarnished. But in any case, not to listen or watch is the best. The listening to or singing of songs is a breach of the precept, except with such ballads as contain Dhamma that causes faith to arise as well as arousing weariness with the suffering of our life.
For example, one Thera (senior bhikkhu) heard a slave woman singing about life's troubles. When the Thera heard this, he saw the tediousness of suffering and achieved attainments on the Path. This type of song can be listened to and is not detrimental.
The precept is to avoid cosmetics that beautify the body, not to avoid that which is medicinal. So if one apply powder of perfumed stuffs for medicine, precept is not broken
The 8th precept:
Beds and stools, made of boards, rattan or cloth, may have many curved or straight legs. The bed should not exceed 8 sugata inches (approximately 20 modern inches) in height, measured from the base board down. Exceeding this height would make the bed unallowable.
High beds and seats tend to lead to boastfulness and excitement. Thus the purpose behind not sitting or lying on high seats or beds is to avoid the possibility of such things leading to lust.
The bed is not measured in this fashion. The term 'big' here refers to coverings and decorations that should not be used. The Atthakatha Acariyas have arranged a list of nineteen.
A seat adorned with images of fierce animals such as tigers, crocodiles, etc.
Pelts with long fur. (The hairs exceed four inches in length.)
Spreads made of wool, which are intricately embroidered.
Spreads made of wool, with intricate designs.
Spreads made of wool, with pictures of flowers.
Spreads made of wool, with intricate pictures of various animals.
Spreads made of wool, with hair on both sides.
Spreads made of wool, with hair on one side.
Spreads made out of tiger skins.
Red canopy furnishings.
Elephant rugs.
Horse rugs.
Chariot rugs.
Spreads woven of gold and silk and trimmed in gold.
Spreads woven of silk and trimmed in gold.
A woolen spread big enough for 16 dancers to dance on.
Spreads made from civet pelts.
Beds with red cushions at both ends.
A mattress stuffed with nothing but kapok.
Another explanation of the term 'big' or 'large' bed here is that it refers to a bed big enough for two or more persons. Those who keep the Uposatha precepts stay away from beds such as these, which are meant for couples.
Mattresses stuffed with wool or feathers or with fur from bipeds or quadrupeds but not with human hair.
Mattresses stuffed with cloth.
Mattresses stuffed with bark.
Mattresses stuffed with grass.
Mattresses stuffed with leaves, except for the leaves of the Borneo camphor. The leaves of the Borneo camphor, if mixed with the leaves of other trees, are allowable.
Mattresses in the above list have been allowed by the Buddha.
Even though the Sutta mentions only lying down, the Atthakatha Acariyas here include sitting as well. This is similar to the seventh precept, where the Atthakatha Acariyas include listening in the prohibition against the watching of dancing, singing, etc. Standing or walking on a seat or bed is not prohibited.
3 types of uposatha
There are three types of Uposatha, arranged in order of low, medium and high practice. The three are:
niggantha-uposatha — Uposatha observed by heretics is called niggantha-uposatha.
copala-uposatha — Uposatha practiced by lay men and women who appear as though they were hired cowhands is known as copala-uposatha.
ariya-uposatha — Uposatha as kept by upasakas and upasikas, being special due to the terms of practice, is called ariya-uposatha.
The niggantha-uposatha is the partial or incomplete observance of the Uposatha. In connection to the first precept, those who observe this Uposatha might refrain from taking life in the direction of the west but not in the other directions. They may refrain from killing their own mothers, fathers, relatives, friends or certain animals which are dear to them, but they do not refrain when it comes to other beings. The other precepts are practiced along these lines. In short, this group keeps the precepts as they like. This observance is called niggantha-uposatha.
The method of requesting and observing the copala-uposatha is correct according to the Dhamma-Vinaya, as we see in the example of today's upasakas and upasikas. But after they request the Uposatha, they indulge in low speech. There is talk of villages, towns, mountains, trees, fields, gardens, buying and selling, grandchildren, here and there, this and that person, etc. Such talk is not conducive to wholesomeness (kusala) and does not lead one to reap the benefits of happiness and faith in the Uposatha that one has observed. The Atthakatha Acariyas have thus compared such people to hired cowhands (not the owners of the cow). In the morning the hired hands herd the cattle in search of food. In the evening they herd the cattle back to the owner. After they are paid a fair amount of money, they think: "Tomorrow we will feed the cattle here, and the next day we will feed them over there. Grass and water are abundant here but not so over there." Again and again this is what takes place. The hired hands never partake of the products of the cow, such as fresh milk and butter. Such observance is called copala-uposatha.
From the time that the ariya-uposatha is undertaken, if it is the right time and place, then samatha and vipassana should be practiced in accordance with one's preference and skill. If one's practice of kammatthana (meditation) leads to a stilling of the unwholesome states through such practices as tadan-gapahana (the abandoning by substitution of opposites), then one should continue with this effort. If the mind becomes unsettled, or it is not the time or place for meditation practice, and if there is faith-inspiring Dhamma talk taking place, then one should join in such conversation. This is useful in that it leads to knowledge and can correct any misunderstandings we may have. One should not participate in such talk with a sense of competition, winning, losing, etc. If such Dhamma talk does not lead to the benefits mentioned above, and if there is a Dhammadesana, then one should go and listen so as to fortify one's saddha (faith), hiri (fear of doing evil deeds), ottappa (the fear of the results of evil deeds), suta (that which is learned through hearing), viriya (energy), sati (mindfulness), and pañña (wisdom), causing them to develop. We also listen to the Dhamma in order to cause samvega (a sense of urgency or faith) to arise. If, for whatever reason, problems arise, so that listening to Dhamma does not lead to benefits as mentioned above, then one should practice a kammatthana that is suitable. The Atthakatha Acariyas have pointed out six objects for kammatthana practice which are suitable for the ariya-uposatha. They are:
Buddhanussati — reflection on the qualities of the Buddha.
Dhammanussati — reflection on the qualities of the Dhamma.
Sanghanussati — reflection on the qualities of the Sangha.
silanussati — reflection on one's own morality.
caganussati — reflection on one's own generosity and giving.
devatanussati — reflecting on such qualities as giving, morality and meditation, which cause human beings to become celestial beings.
Any one of these six subjects can be practiced depending on one's preference. But it is generally agreed that not only these six should be practiced, because if that were the case then those people skilled in vipassana could not do insight meditation, since these six meditation subjects are classified as samatha meditation only.
Therefore, in the ariya-uposatha, samatha and vipassana should also be practiced, thus not making it difficult for those who are samatha-yanika (practitioners of calmness meditation) and vipassana-yanika (practitioners of insight meditation). In brief, this means that one is benefiting oneself at the time of observing (Uposatha) by practicing kammatthana. This is called ariya-uposatha.
niggantha-uposatha — Uposatha observed by heretics is called niggantha-uposatha.
copala-uposatha — Uposatha practiced by lay men and women who appear as though they were hired cowhands is known as copala-uposatha.
ariya-uposatha — Uposatha as kept by upasakas and upasikas, being special due to the terms of practice, is called ariya-uposatha.
The niggantha-uposatha is the partial or incomplete observance of the Uposatha. In connection to the first precept, those who observe this Uposatha might refrain from taking life in the direction of the west but not in the other directions. They may refrain from killing their own mothers, fathers, relatives, friends or certain animals which are dear to them, but they do not refrain when it comes to other beings. The other precepts are practiced along these lines. In short, this group keeps the precepts as they like. This observance is called niggantha-uposatha.
The method of requesting and observing the copala-uposatha is correct according to the Dhamma-Vinaya, as we see in the example of today's upasakas and upasikas. But after they request the Uposatha, they indulge in low speech. There is talk of villages, towns, mountains, trees, fields, gardens, buying and selling, grandchildren, here and there, this and that person, etc. Such talk is not conducive to wholesomeness (kusala) and does not lead one to reap the benefits of happiness and faith in the Uposatha that one has observed. The Atthakatha Acariyas have thus compared such people to hired cowhands (not the owners of the cow). In the morning the hired hands herd the cattle in search of food. In the evening they herd the cattle back to the owner. After they are paid a fair amount of money, they think: "Tomorrow we will feed the cattle here, and the next day we will feed them over there. Grass and water are abundant here but not so over there." Again and again this is what takes place. The hired hands never partake of the products of the cow, such as fresh milk and butter. Such observance is called copala-uposatha.
From the time that the ariya-uposatha is undertaken, if it is the right time and place, then samatha and vipassana should be practiced in accordance with one's preference and skill. If one's practice of kammatthana (meditation) leads to a stilling of the unwholesome states through such practices as tadan-gapahana (the abandoning by substitution of opposites), then one should continue with this effort. If the mind becomes unsettled, or it is not the time or place for meditation practice, and if there is faith-inspiring Dhamma talk taking place, then one should join in such conversation. This is useful in that it leads to knowledge and can correct any misunderstandings we may have. One should not participate in such talk with a sense of competition, winning, losing, etc. If such Dhamma talk does not lead to the benefits mentioned above, and if there is a Dhammadesana, then one should go and listen so as to fortify one's saddha (faith), hiri (fear of doing evil deeds), ottappa (the fear of the results of evil deeds), suta (that which is learned through hearing), viriya (energy), sati (mindfulness), and pañña (wisdom), causing them to develop. We also listen to the Dhamma in order to cause samvega (a sense of urgency or faith) to arise. If, for whatever reason, problems arise, so that listening to Dhamma does not lead to benefits as mentioned above, then one should practice a kammatthana that is suitable. The Atthakatha Acariyas have pointed out six objects for kammatthana practice which are suitable for the ariya-uposatha. They are:
Buddhanussati — reflection on the qualities of the Buddha.
Dhammanussati — reflection on the qualities of the Dhamma.
Sanghanussati — reflection on the qualities of the Sangha.
silanussati — reflection on one's own morality.
caganussati — reflection on one's own generosity and giving.
devatanussati — reflecting on such qualities as giving, morality and meditation, which cause human beings to become celestial beings.
Any one of these six subjects can be practiced depending on one's preference. But it is generally agreed that not only these six should be practiced, because if that were the case then those people skilled in vipassana could not do insight meditation, since these six meditation subjects are classified as samatha meditation only.
Therefore, in the ariya-uposatha, samatha and vipassana should also be practiced, thus not making it difficult for those who are samatha-yanika (practitioners of calmness meditation) and vipassana-yanika (practitioners of insight meditation). In brief, this means that one is benefiting oneself at the time of observing (Uposatha) by practicing kammatthana. This is called ariya-uposatha.
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