Yawares Daily Dhamma Thread

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Re: Yawares Daily Dhamma Thread

Postby yawares » Wed Feb 20, 2013 1:19 pm

Dear Members,

Image

I wish metors fell somewhere in the Texas desert..I wish meteors carried some exotic/beautiful space gems inside too...meteors can be heavenly gifts from Sakka himself:jumping:

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:heart: Daily Dhamma: Patience :heart:
[Presented by Dr.Tep Sastri @ Sariputtadhamma/JTN]

1. Patience is the 27th of the 38 Highest Blessings (Mahamangala): "Patience is the foundation of metta (loving-kindness). It is reckoned as a great power; and the strength of those who have patience is often praised in Buddhist writings."
"Patience is an excellent quality much praised in Buddhist scriptures. It can be developed easily only if restlessness and hatred have already been subdued in the mind, as is done by meditation practice." ...
http://www.accesstoinsight.org/lib/auth ... 6.html#ch4

2. [Dhammapada XIV, 184: Awakened:]

"Enduring patience is the highest austerity.
'Nibbana is supreme,' say the Buddhas.
He is not a true monk who harms another, nor a true renunciate who oppresses others.

3. A Treatise on the Paaramiis, The All-Embracing Net of Views, translated from the Pali (Cariyaapi.taaka A.t.thakathaa) by Bhikkhu Bodhi: "Patience has the characteristic of acceptance; its function is to endure the desirable and undesirable; its manifestation is tolerance or non-opposition; seeing things as they really are is its proximate cause.

"Patience is mentioned immediately after energy:
(a) because patience is perfected by energy (Viriya), as it is said: "The energetic man, by arousing his energy, overcomes the suffering imposed by beings and formations";
(b) because patience is an adornment of energy, as it is said: "The patience of the energetic man shines with splendor";
(c) in order to state the causal basis for serenity immediately after the basis for exertion, for restlessness due to excessive activity is abandoned through reflective acquiescence in the Dhamma;
(d) in order to show the perseverance of the man of energy, since one who is patient and free from restlessness perseveres in his work;
(e) in order to show the absence of craving for rewards in a Bodhisattva diligently engaged in activity for the welfare of others, for there is no craving when he reflects on the Dhamma in accordance with actuality; and
(f) to show that the Bodhisattva must patiently endure the suffering created by others even when he is working to the utmost for their welfare.

******
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Re: Yawares Daily Dhamma Thread

Postby yawares » Sat Feb 23, 2013 1:54 pm

Dear Members,

Image

Daily Dhamma: Integrity
[Presented by Dr.Tep Sastri @ Sariputtadhamma/JTN]


One of the four factors for Stream-entry is Association with People of Integrity.

[SN 55.5:] Association with people of integrity is a factor for stream-entry.
Listening to the true Dhamma is a factor for stream-entry.
Appropriate attention is a factor for stream-entry.
Practice in accordance with the Dhamma is a factor for stream-entry.

How is "integrity" defined?

[AN 2.31:] "A person of no integrity is ungrateful, does not acknowledge the help given to him. This ingratitude, this lack of acknowledgment is second nature among rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & acknowledges the help given to him. This gratitude, this acknowledgment is second nature among admirable people. It is entirely on the level of people of integrity."

Being grateful for, and acknowledging, a help is not the only characteristic of a person of integrity!

[AN 4.73:] "There is the case where a person of integrity, when asked, doesn't reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back...

"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back...

"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back...

"Then again, a person of integrity, when asked, doesn't reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back...

"Monks, a person endowed with these four qualities can be known as 'a person of integrity."

***********
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Re: Yawares Daily Dhamma Thread

Postby yawares » Tue Feb 26, 2013 4:14 pm

Dear Members,

Yesterday was the full-moon Magha Puja Day/Uposatha Day, I listened to many beautiful chantings...Oh I love this video clip : http://www.youtube.com/watch?v=yvWGpNDBg4I

Namo Tassa: http://www.youtube.com/watch?v=lm1Oa31xYUQ

*************
Nutriments for Patience to Grow
[Presented by Dr.Tep Sastri @ SD/JTN]


When there is hatred, it is hard to be patient. With a theme of resistance (pa.tigha nimitta) that has not been anandoned, it is hard to subdue anger that tends to quickly arise when one senses a displeasure.

Question: What dhamma should be practiced in order to develop strong patience? Is loving-kindness sufficient to nourish growth of patience and also eradicate resistance? I think there is an underlying tendency known as Pa.tighaanusayassa that cannot be destroyed by the practice of metta in ordinary people.

"Khantii: this important virtue, in fact one of the highest, can be translated as patience but it includes the virtues of forbearance, forgiveness and tolerance. It finds expression as a serene attitude towards stresses in oneself and outside, which enables a person to accept with equanimity the flow of events. Because of this the impressions entering the mind from the sense doors cannot upset the peace reigning there, so one goes on serenely with the work in hand. Though all sorts of upsetting situations occur and send their disturbing messages to the mind, it does not become heated. In fact with even a little of this virtue the mind becomes cool, clean and calm, like a refreshing pool of crystal clear water, quite unlike the minds of most people which can rightly be compared to a pot of boiling soup or a cup of water with swirls of color in it. ... we have to encounter heat and cold, hunger and thirst, various insects and so on which attack this body, and the sharp words of others which seem to attack the ego; then there are occasions for being patient about time, and how many times for being patient with the frailties of other people? But the basis of all patience is to be patient with oneself."
http://www.accesstoinsight.org/lib/auth ... el254.html

So, patience has to be directly developed. One has to give patience a nutriment that conditions its growth. The above quoted passage indicates that the nutriment for patience is the intention to be patient with oneself and others. Yoniso-manasikaara to guard the sense doors is another nutriment for patience, I believe. What do you think?

*************
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Re: Yawares Daily Dhamma Thread

Postby yawares » Sun Mar 03, 2013 2:26 pm

Dear Members,

The Lotus-like Lay-follower
[— AN 5.175]

Thus spoke the Buddha:

A lay-follower (upasaka) who has five qualities is a jewel of a lay-follower, is like a lily, like a lotus. What are these five qualities? He has faith; he is virtuous; he is not superstitious; he believes in action (kamma) and not in luck or omen; he does not seek outside (of the Order) for those worthy of support and does not attend there first.
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Ten Virtues of the Lay-follower
[— Milindapañha, Ch. IV]

These ten, great King, are the virtues of the lay-follower:

1.He shares the joys and sorrows of the Order;[1]

2.He places the Dhamma first;[2]

3.He enjoys giving according to his ability;

4.If he sees a decline in the Dispensation of the Teaching of the Buddha, he strives for its strong growth;

5.He has right views, disregarding belief in superstitions and omens; he will not accept any other teacher, not even for the sake of his life;

6.He guards his deeds and words;

7.He loves and cherishes peace and concord;

8.He is not envious or jealous;

9.He does not live a Buddhist life by way of deception or hypocrisy;

10.He has gone for refuge to the Buddha, Dhamma, and Sangha.

********
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Re: Yawares Daily Dhamma Thread

Postby yawares » Fri Mar 08, 2013 3:14 pm

Dear Members,

Image

Whenever I slip, stumble, fall...I always bounce back just like a 'DARUMA DOLL'...all because I have true 'KALAYANAMITTAs' to help me along the long long long... very long highway to NIBBANA, the Buddhas' city!

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Seven Types of Buddhists
[Presented by Dr.Tep Sastri @ SD/JTN]


Here is a summary of the key ideas in the Udakupama Sutta on the seven kinds of individuals.

Udakupama Sutta (AN 7.15) emphasizes the utmost importance of five kinds of wholesome (kusala dhammas) that are necessary for successful self-awakening (beginning at Stream-entry) -- not "falling away" in the Dhamma again. Falling away in the Dhamma is comparable to sinking down into a deep water.
http://www.accesstoinsight.org/tipitaka ... .than.html

There are seven cases of individual as described in AN 7.15:
1. He/she sinks down and stays sunk: this individual is endowed with unwholesome qualities.
2. He/she come up to the surface only once, then sinks down again! The five dhammas: conviction, conscience, concern, persistence, discernment simply wane away.
3. An individual, on coming to the surface, stays there. The five qualities do not wane, but develop and remain.
4. "And how does an individual, on coming to the surface, open his eyes & look around? There is the case where an individual comes to the surface, seeing: 'Conviction in skillful qualities is good, conscience is good, concern is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of [the first] three fetters, he becomes a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening."
5. An individual, on coming to the surface, heads across the water: he/she becomes a once-returner, who — on returning only one more time to this world — will make an ending to stress.
6. An individual, on coming to the surface, gains a foothold: he/she becomes non-returner with the total ending of the five lower fetters.
7. An individual, on coming to the surface, cross over, reach the far shore, stand on high ground: he/she becomes an arahant.

Notes:

1. Siila in the sense of 'restraint and non-transgression' keeps the mind with kusala dhammas such as hiri-ottappa (moral shame and moral dread:— the "guardians of the world"), indriya-samvara (sense-door restraint), sati (mindfulness) and nekkhamma (freedom from sensual lust). Without unbroken siila one will sink back again into the sea of unwholesome behaviors.

2. 'Sappurisa' in general means a good, worthy person of merit and good character. But, in MN 110 'sappurisa dhammaa' denotes Saddha(conviction), Hiri(conscience), Ottappa(concern), Bahussuta(very learned), Viriya(energy, persistence), Sati(mindfulness), and Pa~n~naa(wisdom, discernment). These seven dhammas are the learner qualities.
The seven sappurisa dhammas are well developed by a Sekha (trainer, learner) as explained in Sekha-patipada Sutta. Interestingly, just five of the seven sapurissa-dhammas are requisites for Stream-entry, i.e., Saddha, Viriya, Hiri, Ottappa, and Pa~n~naa.

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Re: Yawares Daily Dhamma Thread

Postby yawares » Mon Mar 11, 2013 12:42 pm

Dear Members,

This lovely Monday is Uposatha Day :anjali:

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Metta-Cetovimutti Is a Heartwood of Dhamma Practice
[Presented by Dr.Tep Sastri @ SD/JTN]


Realizing that I have mentioned 'metta-cetovimutti' several times before, now it is time for me to explain what this term means.

Definition: Ceto-vimutti is 'deliverance of mind'. In the highest sense it signifies the fruition of Arahatship, and in particular, the concentration associated with it. It is often linked with the 'deliverance through wisdom' (pa~n~naa-vimutti).

Thus Metta-cetovimutti is the method for attaining release (deliverance, vimutti) of the mind (Ceto) through metta development.
.............

"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop."
[Raagupakkili.t.tha.m vaa bhikkhave citta.m na vimuccati. Avijjupakkili.t.thaa vaa pa~n~naa na bhaaviiyati.]

"Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."
[Iti kho bhikkhave raagaviraagaa cetovimutti, avijjaaviraagaa pa~n~naavimuttiiti.] http://www.accesstoinsight.org/tipitaka ... .than.html

The term "fading of passion" is a rendition of the Pali 'raaga-viraagaa' and 'fading of ignorance' is the translation of 'avijjaa-viraagaa'. Here, 'viraagaa' is equivalent to the abandoning by escaping (cessation, Nibbaana) and then the mind is passion-free. According to Nyanatiloka Dictionary, tranquillity at the moment of fruition can overcome (abandon, pahaana) the passion defilement such that 'raaga' is "forever extinct and stilled". This is known as 'passaddhi pahaana'.

"Monks, this holy life doesn't have as its reward gain, offerings, & fame, doesn't have as its reward consummation of virtue, doesn't have as its reward consummation of concentration, doesn't have as its reward knowledge & vision, but the unprovoked [akuppa] awareness-release: That is the purpose of this holy life, that is its heartwood, that its final end." http://www.accesstoinsight.org/tipitaka/mn/mn.029.than.html

*****************
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Re: Yawares Daily Dhamma Thread

Postby yawares » Mon Mar 18, 2013 2:51 pm

Dear Members,

At 5:29 AM, I went out walking meditation in front of my house. The fresh air of spring made me so happy and peaceful..nobody around..just me and the quarter moon/starry sky :heart:

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:candle: On Abandoning Abhijjha-domanassa :candle:
[Presented by Dr.Tep Sastri @ SD/JTN]

Image

The evil combination "greed and distress" [Abhijjhaa-domanassa] is often seen in several major suttas, e.g. Maha-satipatthana Sutta, Dukkhadhammaa Sutta, Mahatanhasankhaya Sutta, Magga-vibhanga Sutta, Saccavibhanga Sutta, and Sekha-patipada Sutta. Other renditions of Abhijjhaa-domanassa are 'covetousness and grief', 'covetousness and displeasure', 'desire and sorrow', and 'longing and depression'.

"And how, bhikkhus, has a bhikkhu comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself thus and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him?
"Suppose a man would enter a thorny forest. There would be thorns in front of him, thorns behind him, thorns to his left, thorns to his right, thorns below him, thorns above him. He would go forward mindfully, he would go back mindfully, thinking, 'May no thorn prick me!' So too, bhikkhus, whatever in the world has a pleasing and agreeable nature is called a thorn in the Noble One's Discipline. Having understood this thus as 'a thorn,' one should understand restraint and non-restraint."

"And how, bhikkhus, does a bhikkhu understand as they really are the origin and the passing away of all states whatsoever that entail suffering?

'Iti ruupa.m, iti ruupassa samudayo, iti ruupassa attha"ngamo; ('Such is form, such its origin, such its passing away;)
'iti vedanaa [pe] ('Such is feeling [pe]). 'iti sa~n~naa [pe] ('Such is perception [pe])
'iti sa"nkhaaraa [pe] ('Such are volitional formations [pe])
'iti vi~n~naa.na.m, iti vi~n~naa.nassa samudayo, iti vi~n~naa.nassa attha"ngamo'ti, eva.m kho, bhikkhave, bhikkhu sabbesa.myeva dukkhadhammaana.m samudaya~nca attha"ngama~nca yathaabhuuta.m pajaanaati.
('Such is consciousness, such its origin, such its passing away': it is in such a way that a bhikkhu understands as they really are the origin and the passing away of all states whatsoever that entail suffering.) [SN 35.244 Dukkhadhamma Sutta: States That Entail Suffering translated from the Pali by Ven Bhikkhu Bodhi]

Mindfulness and other critical kusala dhammas, e.g. exertion (padhaana), alertness (sampaja~n~na) and equanimity (upekkha) won't arise to dispel covetousness & distress (abhijjha-domanassa) unless those kusala dhammas have been established as skillful perception(sa~n~naa-nimitta) by the higher training (sikkha).

Immediately after eyes see a form, vipassana awareness arises: 'Iti ruupa.m. Iti rupassa samudayo'. And as a consequence greed or distress (abhijjha-domanassa) does not arise; consciousness cognizes the form with mindfulness that it is alterable, changeable. Thus perceiving occurs without conceiving.

*********
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Re: Yawares Daily Dhamma Thread

Postby manas » Tue Mar 19, 2013 3:01 am

yawares wrote:...
Immediately after eyes see a form, vipassana awareness arises: 'Iti ruupa.m. Iti rupassa samudayo'. And as a consequence greed or distress (abhijjha-domanassa) does not arise; consciousness cognizes the form with mindfulness that it is alterable, changeable. Thus perceiving occurs without conceiving.

*********
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Hi Yawares,

thanks for posting that. I was reminded of this, from the Samaññaphala Sutta:
"And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.


And also the standard phrase in the satipatthana sutta:
"There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.


That seems to come up in many places, the term 'greed and distress' (abhijjhādomanassaṃ). Interesting to see it compared with thorns in a forest.

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Re: Yawares Daily Dhamma Thread

Postby SamKR » Tue Mar 19, 2013 3:26 am

"Suppose a man would enter a thorny forest. There would be thorns in front of him, thorns behind him, thorns to his left, thorns to his right, thorns below him, thorns above him. He would go forward mindfully, he would go back mindfully, thinking, 'May no thorn prick me!' So too, bhikkhus, whatever in the world has a pleasing and agreeable nature is called a thorn in the Noble One's Discipline. Having understood this thus as 'a thorn,' one should understand restraint and non-restraint."

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Re: Yawares Daily Dhamma Thread

Postby yawares » Tue Mar 19, 2013 3:15 pm

Dear Manas,

These thorns pierce my body everyday...don't know when I can get them out for good...

Will die trying :thinking:
yawares..a thornbird :jumping: ...

P.S. A big-hit TV mini series many years ago!

The ThornBird , starring Richard Chamberlain ( a priest fell in love with a pretty young girl)
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Re: Yawares Daily Dhamma Thread

Postby yawares » Tue Mar 19, 2013 3:24 pm

SamKR wrote:
"Suppose a man would enter a thorny forest. There would be thorns in front of him, thorns behind him, thorns to his left, thorns to his right, thorns below him, thorns above him. He would go forward mindfully, he would go back mindfully, thinking, 'May no thorn prick me!' So too, bhikkhus, whatever in the world has a pleasing and agreeable nature is called a thorn in the Noble One's Discipline. Having understood this thus as 'a thorn,' one should understand restraint and non-restraint."

:clap:


-----------
Dear SamKR,

:thanks: for :clap: Funny that these thorns pierce ' the presenter ' and the post-er too . :tongue:

yawares :namaste:
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Re: Yawares Daily Dhamma Thread

Postby yawares » Fri Mar 22, 2013 1:31 pm

Dear Members,

Today I cut my first bloom 'Caribbean' roses for my Buddhas-shrine..they are so beautiful..my birthday gift 2 years ago, it grows fast, big bush with many blooms now.

Image

:candle: Saddhamma: True Dhamma :candle:
[Presented by Dr.Tep Sastri @ SD/JTN]


What are the seven true dhammas, when a disciple of the noble ones is endowed with, he/she can obtain at will --without difficulty, without trouble-- the four jhaanas that provide a pleasant abiding in the here-&-now? They are the following:

1. He/she has conviction, is convinced of the Tathagata's Awakening. He/she abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after him/herself with purity.

2. He/she feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. He/she feels shame at falling into evil, unskillful actions. He/she abandons ...

3. He/she feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. He/she feels concern at falling into evil, unskillful actions. He/she abandons ...

4. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that --in their meaning & expression-- he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of views. He/she abandons ...

5. He/she keeps his/her persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his/her effort, not shirking his/her duties with regard to skillful mental qualities. He/she abandons ...

6. He/she is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. He/she abandons ...

7. He/she is discerning, endowed with discernment leading to the arising of the goal --noble, penetrating, leading to the right ending of stress. He/she abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after him/herself with purity.

--------

Tep: It is my understanding that with the seven true dhammas (saddhamma) that are well developed a noble disciple can then obtain the four jhaanas at will.

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Re: Yawares Daily Dhamma Thread

Postby tidathep » Tue Mar 26, 2013 3:57 pm

Dear All,

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:candle: Four Mental Abidings = Factors of Stream-entry ! :candle:
[Presented by Dr.Tep Sastri @ Sariputtadhamma/JTN]


What are the four pleasant mental abidings in the here & now that a meditator may obtain at will, without difficulty, without hardship? [AN 5.179 Gihi Sutta]

Surprisingly, these four states are the four factors of Stream-entry! :

1. He is endowed with verified confidence in the Awakened One: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is the first pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

2. He is endowed with verified confidence in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' ... for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

3. He is endowed with verified confidence in the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully-- in other words, the four pairs, the eight individuals-- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' ... for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

4. He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.
[These four are confirmed by AN 10.92 Vera Sutta]

************
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Re: Yawares Daily Dhamma Thread

Postby yawares » Thu Apr 11, 2013 1:43 pm

Dear Members,

This morning I cut the beautiful AMARYLLIS flowers for my Buddhas shrine...they'll be pretty/fresh for at least a week or more.

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The Hindrances Are Obstacles
[Presented by Dr.Tep Sastri @ SD/JTN]


The dangers of the hindrances are pointed out by these two quotes:

[Thag 10.5 Kappa:]
572. "Covered with ignorance, the body's tied down with a four-fold tie, sunk in the floods, caught in the net of latencies."
573. "Conjoined with five hindrances, given over to thought, accompanied with the root of craving, roofed with delusion's roofing."

[AN 7.09:]
"Bhikkhus, without giving up six things it is not possible to abide in the first higher state of the mind.
"What six? Sensual interest, anger, sloth and torpor, restlessness and worry, doubts, and not wisely seeing the dangers of sensuality as it really is. "

---------
"They are called "hindrances" because they hinder and envelop the mind in many ways, obstructing its development (bhavana). According to the Buddhist teachings, spiritual development is twofold: 1) through tranquillity (samatha-bhavana), and 2) through insight (vipassana-bhavana). Tranquillity is gained by complete concentration of the mind during the meditative absorptions (jhana). For achieving these absorptions, the overcoming of the five hindrances, at least temporarily, is a preliminary condition. It is especially in the context of achieving the absorptions that the Buddha often mentions the five hindrances in his discourses.

"Not only the meditative absorptions but also lesser degrees of mental concentration are impeded by these five hindrances. So is the neighborhood (or "access") concentration (upacara samadhi), being the preliminary stage for the fully absorbed concentration (appana) reached in jhana. Likewise excluded by the presence of the hindrances is the momentary concentration (khanika-samadhi) which has the strength of neighborhood concentration and is required for mature insight (vipassana). But apart from these higher stages of mental development, any earnest attempt at clear thinking and pure living will be seriously affected by the presence of these five hindrances.

"This widespread harmful influence of the five hindrances shows the urgent necessity of breaking down their power by constant effort. One should not believe it sufficient to turn one's attention to the hindrances only at the moment when one sits down for meditation. Such last-minute effort in suppressing the hindrances will rarely be successful unless helped by previous endeavor during one's
ordinary life."

http://www.accesstoinsight.org/lib/auth ... html#intro

In other words, successful meditators earnestly make effort to give up, renounce, let go, abandon, and relinquish the five hindrances at least on the daily basis.

**************
Love Buddha's dhamma :heart:
yawares/tidathep :heart:
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Re: Yawares Daily Dhamma Thread

Postby BlackBird » Thu Apr 11, 2013 3:39 pm

yawares wrote:Dear Members,

This morning I cut the beautiful AMARYLLIS flowers for my Buddhas shrine...they'll be pretty/fresh for at least a week or more.

Image


These are beautiful flowers :)
I always picked these ones for our flower arrangements for the Buddha rupa at Meetirigala.
"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this:
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I." - MN. 70 Kitagiri Sutta
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Re: Yawares Daily Dhamma Thread

Postby yawares » Thu Apr 11, 2013 5:48 pm

BlackBird wrote:[quote
These are beautiful flowers :)
I always picked these ones for our flower arrangements for the Buddha rupa at Meetirigala.


Dear BlackBird,

Is Meetirigala = temple? Meditation Center??..And YES...Amaryllis flowers are beautiful and bloom for a long time..too bad they only give flowers in early spring only..not summer/fall/winter :jumping:

yawares :tongue:
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Re: Yawares Daily Dhamma Thread

Postby manas » Thu Apr 11, 2013 8:41 pm

BlackBird wrote:
yawares wrote:Dear Members,

This morning I cut the beautiful AMARYLLIS flowers for my Buddhas shrine...they'll be pretty/fresh for at least a week or more.

Image


These are beautiful flowers :)
I always picked these ones for our flower arrangements for the Buddha rupa at Meetirigala.


Beautiful flowers, they have a fragrance also yes?

"This widespread harmful influence of the five hindrances shows the urgent necessity of breaking down their power by constant effort. One should not believe it sufficient to turn one's attention to the hindrances only at the moment when one sits down for meditation. Such last-minute effort in suppressing the hindrances will rarely be successful unless helped by previous endeavor during one's
ordinary life."


Yes. In my experience, what our mind does while off the meditation cushion, needs to be attended to, for meditation to succeed. Renunciation is a way of life, not just an occasional pursuit. (I write this here to agree with what you posted above, and to admonish myself to strive with more effort!)

Thanks for the salient reminders, Yawares :anjali:
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Re: Yawares Daily Dhamma Thread

Postby BlackBird » Fri Apr 12, 2013 12:10 am

yawares wrote:
BlackBird wrote:[quote
These are beautiful flowers :)
I always picked these ones for our flower arrangements for the Buddha rupa at Meetirigala.


Dear BlackBird,

Is Meetirigala = temple? Meditation Center??..And YES...Amaryllis flowers are beautiful and bloom for a long time..too bad they only give flowers in early spring only..not summer/fall/winter :jumping:

yawares :tongue:


Yeah it's a Sri Lankan forest monastery where they practice meditation. It is quite well known in Sri Lanka.


manas wrote:Beautiful flowers, they have a fragrance also yes?


Most do not, there's a variety of the pink and white one's shown above in the photo have a fragrance but I read that they're hybrids.

metta
Jack
"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this:
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I." - MN. 70 Kitagiri Sutta
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Re: Yawares Daily Dhamma Thread

Postby yawares » Fri Apr 12, 2013 10:25 am

Dear Jack,

I have a dhamma friend, a member @ my SD group .. pen-name Hasitapada, a retired French lawyer...he always posted about how to meditate..he was also my Dhammapada/jataka stories fan...later he went to Sri Lanka and became a meditator there.

See you @Poem thread/I love your poems,
yawares :jumping:

Dear Manas,

Thanks for reading my dhamma post...me too, I try to be heedful..and Tep always talks about dhamma with me at breakfast/lunch times. I'm surprised that you and Jack(BlackBird) like Amaryllis flowers...they smell real nice/soft..many colors..I bought just 3 plants and now I have many many...they multiply fast..I gave some to my neighbors.

Please click: http://images.search.yahoo.com/search/i ... yllis+with

yawares :jumping:
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