The eighteen places (6X3) that the mind dwells...

1. Seeing a form via the eye, one explores a form that can act as the basis for pleasant feeling, one explores a form that can act as the basis for unpleasant feeling, one explores a form that can act as the basis for equanimity.

2. Hearing a sound via the ear one explores a sound that can act as the basis for pleasant feeling, one explores a sound that can act as the basis for unpleasant feeling, one explores a sound that can act as the basis for equanimity.

3. Smelling an aroma via the nose, one explores a aroma that can act as the basis for pleasant feeling, one explores a aroma that can act as the basis for unpleasant feeling, one explores a aroma that can act as the basis for equanimity.

4. Tasting a flavor via the tongue, one explores a flavor that can act as the basis for pleasant feeling, one explores a flavor that can act as the basis for unpleasant feeling, one explores a flavor that can act as the basis for equanimity.

5. Feeling a tactile sensation via the body, one explores a sensation that can act as the basis for pleasant feeling, one explores a sensation that can act as the basis for unpleasant feeling, one explores a sensation that can act as the basis for equanimity.

6. Cognizing an idea via the intellect, one explores an idea that can act as the basis for pleasant feeling, one explores an idea that can act as the basis for unpleasant feeling, one explores an idea that can act as the basis for equanimity.

(The idea taken from the sutta below)
Tittha Sutta: Sectarians

translated from the Pali by

Thanissaro Bhikkhu
http://www.accesstoinsight.org/tipitaka/an/an03/an03.061.than.html

What is given to a virtuous person is of great fruit...

"I tell you, Vaccha, even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person. And the virtuous person has abandoned five factors* and is endowed with five"**.

*He has abandoned sensual desire... ill will... sloth & drowsiness... restlessness & anxiety... uncertainty. These are the five factors he has abandoned.

**He is endowed with the aggregate of virtue of one beyond training... the aggregate of concentration of one beyond training... the aggregate of discernment of one beyond training... the aggregate of release of one beyond training... the aggregate of knowledge & vision of release of one beyond training.

Vaccha Sutta: To Vaccha
(on Giving)
translated from the Pali by
Thanissaro Bhikkhu

Three types of sick people..

"There are these three types of sick people to be found existing in the world. Which three?

1. "There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will not recover from that illness.

2. There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will recover from that illness.

3.There is the case of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing, but not if he doesn't.
"Now, it is because of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing — but not if he doesn't — that food for the sick has been allowed, medicine for the sick has been allowed, nursing for the sick has been allowed. And it is because there is this sort of sick person that the other sorts of sick persons are to be nursed as well.
"These are the three types of sick people to be found existing in the world.

"In the same way, these three types of people, like the three types of sick people, are to be found existing in the world. Which three?

1. "There is the case of the person who — regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata — will not alight on the lawfulness, the rightness of skillful mental qualities.

2. There is the case of the person who — regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata — will alight on the lawfulness, the rightness of skillful mental qualities.

3. There is the case of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata, but not if he doesn't.

"Now, it is because of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata — but not if he doesn't — that the teaching of the Dhamma has been allowed. And it is because there is this sort of person that the other sorts of persons are to be taught the Dhamma as well [on the chance that they may actually turn out to need and benefit from the teaching].

"These are the three types of people, like the three types of sick people, to be found existing in the world."

Gilana Sutta: Sick People
translated from the Pali by
Thanissaro Bhikkhu

Two people who are not easy to repay...

"I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world.

But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in discernment: To this extent one pays & repays one's mother & father."

Kataññu Suttas: Gratitude
translated from the Pali by
Thanissaro Bhikkhu

Just like a sappy piece of timber lying in the water...

Suppose there were a wet, sappy piece of timber lying in the water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying in the water?"

"No, Master Gotama. Why is that? Because the timber is wet & sappy, and besides it is lying in the water. Eventually the man would reap only his share of weariness & disappointment."


"So it is with any priest or contemplative who does not live withdrawn from sensuality* in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within** him: Whether or not he feels painful, racking, piercing feelings due to his striving [for Awakening], he is incapable of knowledge, vision, & unexcelled self-awakening."

Note:
* Indulgence in sensuality from out side is compared to water in this simile
** Desire within is compared to the wet sappy timber in this simile

Saccaka Sutta: The Longer Discourse to Saccaka
translated from the Pali by
Thanissaro Bhikkhu

One whose passion, aversion, & ignorance are washed away...

One whose passion, aversion, & ignorance
are washed away,
has crossed over this ocean
with its sharks,
demons,
dangerous waves,
so hard to cross.

§ 69. {Iti 3.20; Iti 57}

Itivuttaka: The Group of Threes
translated from the Pali by
Thanissaro Bhikkhu

It's not easy to teach the Dhamma to others...

"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching.

Which five?

"

[1] The Dhamma should be taught with the thought, 'I will speak step-by-step.'

"

[2] The Dhamma should be taught with the thought, 'I will speak explaining the sequence [of cause & effect].'

"

[3] The Dhamma should be taught with the thought, 'I will speak out of compassion.'

"

[4] The Dhamma should be taught with the thought, 'I will speak not for the purpose of material reward.'

"

[5] The Dhamma should be taught with the thought, 'I will speak without hurting myself or others.'



AN 5.159 PTS: A iii 184
 Udayi Sutta: About Udayin

Translated from the Pali by
Thanissaro Bhikkhu

Swimming against the stream

The path to enlightenment is not so easy. It is a path that goes against the stream. Buddha called this "Patisothagami " or going against the stream. It is just like when almost all the fish in the water are swimming with the flow while only one fish is trying hard to swim against the flow. It's not swimming against the resistance of the flow of water but also the resistance of the other fish that may impede its path.

In meditation never criticize yourself...

I think in meditation sometimes we get caught to a trap. When the mind runs out of the primary object, just acknowledge it and let go. Never criticize yourself this as a weakness. Just be aware of it. That's all! It is said this will strengthen your mindfulness.


I learnt about this from the visiting Buddhist monk, Venerable Uda-Iriyagama Dhammajeeva Thera of Nissarana Vanaya (Forest) Meditation Centre, Sri Lanka, who is currently conducting a meditataion retreat at The Toronto Maha Vihara.

To listen to his talks please visit
http://nissaranavanaya.blogspot.com/
http://sinhaladhamma.blogspot.com/

The fetter of craving

"Monks, I don't envision even one other fetter* — fettered by which beings conjoined go wandering & transmigrating on for a long, long time — like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering & transmigrating on for a long, long time."

*Fetters
The five lower fetters:
1. Self-identity views
2. Doubt (uncertainty)
3. Grasping at precepts & practices
4. Craving (Sensual desire)
5. Ill will.

The five higher fetters:
1. Passion for form
2. Passion for what is formless
3. Conceit
4. Restlessness
5. Ignorance

Iti 1.15; Iti 8

Itivuttaka: The Group of Ones

translated from the Pali by Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/kn/iti/iti.1.001-027.than.html

The three layers of "weeds" in the mind...

I recently removed weeds off my flower bed and added mulch to prevent further weeds form growing. The mulch helped to prevent new weeds seeding in the flower bed. However to my surprise, after about a week I found new weeds coming through the thick layer of mulch (see the photo above).

This reminded of me of the three layers of defilements* in our minds. The most superficial layer of defilements arise from our bodily actions and our verbal actions. The defilements from our bodily actions are the killing living beings, stealing, and sexual misconduct. The defilements that arise from our verbal actions include false speech, slanderous speech, harsh speech and idle chatter. Restraining from this is basically cultivating the morality (Sila precept). These I compared to the existing weeds in the flower bed that were removed at the onset of cleaning.

Applying mulch to the bed was to prevent from new weeds growing in the flower bed from disposition of weeds carried by the wind. In this simile I compared these to our obsessional defilements of the mind called the hindrances. They are sensual desire, Ill-will, sloth and torpor, restlessness and remorse and doubt. Practicing samatha meditation (Samadhi precept), for example breath meditation, will suppress these defilements.

However the deep layer of defilements in the mind are just like the deep rooted weeds in this simile. They will surface from time to time given the right conditions, unless they are completely removed without a trace. In the garden I learnt that I had to remove all the weeds down to the tiniest roots before applying the mulch to keep the flower beds weed free. In the mind the deep "weeds" of defilements are mainly removed by wisdom gained through insight practice or Vipassana meditation (Panna precept). Some of the deep rooted defilements of the mind are listed below.

(1) Covetousness and unrighteous greed (2) ill will (3) anger (4) hostility (5) denigration(6) domineering (7) envy (8) miserly(9) hypocrisy(10) fraud (11) obstinacy (12) presumption (13) conceit (14) arrogance (15) vanity (16) negligence

I learnt about the three layers of defilements* from the visiting Buddhist monk, Venerable Uda-Iriyagama Dhammajeeva Thera of Nissarana Vanaya (Forest) Meditation Centre, Sri Lanka, who is currently conducting a meditataion retreat at The Toronto Maha Vihara.

The monk who has demolished conceit...

The monk who has demolished conceit* without leaving a trace,
as a great flood,
a very weak bridge made of reeds,
sloughs off the near shore & far** — as a snake,
its decrepit old skin.

* Conceit (one of the higher fetters) is thought to be totally abolished at the level of attaining Arahantship (please click on the following link to see the four stages of enlightenment).

The four stages of enlightenment

.

** Near and far shores are thought to be here the five lower and higher fetters**

***Fetters- See labels below

Uraga Sutta: The Snake

translated from the Pali by

Thanissaro Bhikkhu

Uraga Sutta: The Snake (Sn 1.1) [Nyanaponika | Thanissaro]
http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.01.than.html

The monk who has cut off craving ...

The monk who has cut off craving without leaving a trace, as if he had dried up a swift-flowing stream, sloughs off the near shore & far* — as a snake, its decrepit old skin.

* Near and far shores are thought to be here the five lower and higher fetters**

**Fetters- See labels below

Uraga Sutta: The Snake

translated from the Pali by

Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.01.than.html

"Common sense" or "non-sense"

If you try to untangle your headphones by pulling them a part in a rush, it may even make it worse. But if you start from one end and gradually untangle it you will eventually be successful. At the end you will get to the two ear pieces to connect with your music.

In the same way if try to realize Dhamma by grasping it the wrong way you may get confused or even harm yourself. But if you gradually follow this path with mindful reflection of the teachings, you will eventually end up with your six senses as the starting point. The six senses connect us to our world, just like the ear pieces connected us to our music as in the example above.

These six senses bind to the samsara. However, these very senses, when contemplated wisely can also help to get out of this same samsara.

This may be "common-sense" but hard to see because of our ignorance. One might even call it "non-sense" for the same reason.

The sullied nature of his mind...

"Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting. Why is that? Because of the sullied nature of the water. In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible. Why is that? Because of the sullied nature of his mind."

"Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. Why is that? Because of the unsullied nature of the water. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. Why is that? Because of the unsullied nature of his mind."

Udakarahaka Suttas: A Pool of Water
translated from the Pali by
Thanissaro Bhikkhu

Cling no more to this "world"...

If you see an object just as an object, if you hear a sound just as a sound...(apply the same to the other senses) without "feeding" them to the mind too much...with practice the "grasp"* gets weaker and eventually you cling no more to this "world."** Then you are free. This is the end of suffering.


* grasping here is the craving (see lables)
**world here is the six senses (see labels)

How does "The Noble Eightfold Path" becomes an integral part of the meditator...

Reality as it is becomes the right view of the meditator. Thinking of it as it is becomes the right thought. Awareness of it as it is becomes the right awareness. Concentration on it as it is becomes the right concentration. Actions of the body and speech* are then aligned to reality as it is. In this way the meditator develops and is fulfilled.

- Majjhima Nikaya

It is amazing to see how "The Noble Eightfold Path" becomes an integral part of the meditator...

1. Right View
2. Right Intention (Translated as "Right Thought" above)
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness (Translated as "Right Awareness" above)
8. Right Concentration

*Actions of the body and speech are # 3, 4, 5, and 6

He disperses all delusion -- as the rising of the sun, the dark

Greed causes harm.
Greed provokes the mind.
People don't realize itas a danger born from within.
A person, when greedy,doesn't know his own welfare;
when greedy,
doesn't see Dhamma.
Overcome with greed,
he's in the dark, blind.
But when one, abandoning greed,
feels no greed

for what would merit greed,

greed gets shed from him -- like a drop of water off a lotus leaf.

Aversion causes harm.
Aversion provokes the mind.
People don't realize itas a danger born from within.
A person, when aversive,
doesn't know his own welfare;
when aversive,
doesn't see Dhamma.
Overcome with aversionhe's in the dark, blind.
But when one, abandoning aversion,
feels no aversion

for what would merit aversion,
aversion drops away from him -- like a palm leaf from its stem.

Delusion causes harm.
Delusion provokes the mind.
People don't realize itas a danger born from within.
A person, when deluded,doesn't know his own welfare;
when deluded,
doesn't see Dhamma.
Overcome with delusionhe's in the dark, blind.
But when one, abandoning delusion,
feels no delusion

for what would merit delusion,
he disperses all delusion -- as the rising of the sun, the dark.

Itivuttaka 50-99
The Group Of Threes
Translated from the Pali by Thanissaro Bhikkhu.

The body you cannot recycle but the mind...

Our only refuge is the Buddha Dhamma.. Sooner or later we are all going to perish. That is the reality. Body you cannot recycle... But the mind "in good condition" (well trained) can be of good use.