Motivation to practice

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Ceisiwr
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Motivation to practice

Post by Ceisiwr »

This is an interesting sutta regarding energy and the motivation to practice the Satipaṭṭhāna
“Bhikkhus, there are these three authorities. What three? Oneself as one’s authority, the world as one’s authority, and the Dhamma as one’s authority.

(1) “And what, bhikkhus, is oneself as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe, almsfood, or lodging, or for the sake of becoming this or that, but rather with the thought: “I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.” As one who has gone forth from the household life into homelessness, it would not be proper for me to seek out sensual pleasures similar to or worse than those that I have discarded.’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken himself as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called oneself as one’s authority.

(2) “And what, bhikkhus, is the world as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe … but rather with the thought: “I am immersed in birth, old age, and death … Perhaps an ending of this entire mass of suffering can be discerned.” As one who has gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the abode of the world is vast. In the vast abode of the world there are ascetics and brahmins with psychic potency and the divine eye who know the minds of others. They see things from a distance but they are not themselves seen even when they’re close; they know the minds of others with their own mind. They would know me thus: “Look at this clansman: though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states.” There are deities, too, with psychic potency and the divine eye who know the minds of others. They see even from a distance but are not seen themselves even when close; they too know the minds of others with their own mind. They too would know me thus: “Look at this clansman: though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states.”’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken the world as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the world as one’s authority.

(3) “And what, bhikkhus, is the Dhamma as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe … but rather with the thought: “I am immersed in birth, old age, and death … Perhaps an ending of this entire mass of suffering can be discerned.” The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. There are fellow monks of mine who know and see. As one who has gone forth from the household life into homelessness in this well-expounded Dhamma and discipline, it would be improper for me to be lazy and heedless.’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken the Dhamma as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the Dhamma as one’s authority.

“These, bhikkhus, are the three authorities.”

For one performing an evil deed
there is no place in the world called “hidden.”
The self within you knows, O person,
whether it is true or false.

Indeed, sir, you the witness
despise your good self;
you conceal the evil self
existing within yourself.
The devas and Tathāgatas see the fool
acting unrighteously in the world.
Therefore one should fare mindfully,
taking oneself as authority;
alert and meditative, taking the world as authority;
and fare in accordance with the Dhamma,
taking the Dhamma as authority.
Truly exerting himself, a sage does not decline.

Having vanquished Māra
and overcome the end-maker,
the striver has finished with birth.
Such a sage, wise, a world-knower,
identifies with nothing at all.
https://suttacentral.net/an3.40/en/bodh ... ight=false
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
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SDC
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Re: Motivation to practice

Post by SDC »

🤯

Been a long while since I read this one and it hit me hard. Thank you!
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
SarathW
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Joined: Mon Sep 10, 2012 2:49 am

Re: Motivation to practice

Post by SarathW »

To me, all three of oneself, the world, and Dhamma seems the same.
what is the difference between each?
“As the lamp consumes oil, the path realises Nibbana”
Dhammapardon
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Re: Motivation to practice

Post by Dhammapardon »

Refuge in the three jewels
Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.(DN11)
befriend
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Joined: Thu Jun 09, 2011 11:39 am

Re: Motivation to practice

Post by befriend »

SarathW wrote: Mon Nov 28, 2022 12:43 pm To me, all three of oneself, the world, and Dhamma seems the same.
what is the difference between each?
Oneself seems like it would orient your practice to right view of practice, ending suffering for yourself. The world would be hiri and ottapa moral shame and moral dread. what others think of you if you have unskillful thoughts. The Dhamma would mean knowing others have progressed by practicing Dhamma, that gives faith to ones own practice.
Take care of mindfulness and mindfulness will take care of you.
SarathW
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Joined: Mon Sep 10, 2012 2:49 am

Re: Motivation to practice

Post by SarathW »

befriend wrote: Mon Nov 28, 2022 6:38 pm
SarathW wrote: Mon Nov 28, 2022 12:43 pm To me, all three of oneself, the world, and Dhamma seems the same.
what is the difference between each?
Oneself seems like it would orient your practice to right view of practice, ending suffering for yourself. The world would be hiri and ottapa moral shame and moral dread. what others think of you if you have unskillful thoughts. The Dhamma would mean knowing others have progressed by practicing Dhamma, that gives faith to ones own practice.
:thanks:
“As the lamp consumes oil, the path realises Nibbana”
SarathW
Posts: 21231
Joined: Mon Sep 10, 2012 2:49 am

Re: Motivation to practice

Post by SarathW »

Also, I see this as:
Oneself: Liberation has to be achieved by oneself but not by outsiders such as a deity etc.
World means Eight worldly conditions and observing precepts etc.
Dhamma means : Kamma and Vipaka. Path and fruits or the natural progression to liberation.

I wonder what is Bhikkhu Bodhi's stand on this.
“As the lamp consumes oil, the path realises Nibbana”
Ontheway
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Joined: Wed Aug 11, 2021 3:35 pm

Re: Motivation to practice

Post by Ontheway »

I suppose seeing dangers in perpetual rebirth and death in Samsaric cycle would be the main motivation for practicing the Dhamma.

Now we are human, but no guarantee for next life we can be human again. For that, practicing Dhamma is a big deal for me.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

https://suttacentral.net/ja6/en/chalmer ... ight=false
riceandcashews
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Joined: Thu Nov 24, 2022 4:57 pm

Re: Motivation to practice

Post by riceandcashews »

Maybe something for motivation?:
Now, if anyone would develop these four establishings of mindfulness in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.

Let alone seven years. If anyone would develop these four establishings of mindfulness in this way for six years… five… four… three… two years… one year… seven months… six months… five… four… three… two months… one month… half a month, one of two fruits can be expected for him: either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.

Let alone half a month. If anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.
https://www.dhammatalks.org/suttas/DN/DN22.html

7 days folks, lol. Apply yourself diligently and with the right view and you can bring those numbers down for yourself seems to be the implication
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