Tuesday, October 18, 2022

No.382 - What is Detachment

 

"What is Detachment?

 


Detachment is experiencing our feelings without allowing them to control us. We step back and look things objectively. We let go unnecessary things and accept what we cannot change. We detach from others' choices by knowing that their spiritual work is not ours to do. When we are not attached to things and people, we have strong Mindfulness to recognise the situations rather than just reacting and We step away from harmful cravings. Detachment is a deep breath of peace and patience in response to unexpected anger. We can listen without losing ourselves. With detachment, we see our mistakes honestly, make amends and start afresh. Detachment allows us to be in the world but not of it. It frees us to lead our lives with grace, peace and happiness. So, try not to attach to worldly things and let them flow naturally as they are...."

No.381 - The teachings of Ven Acariya Maha Boonwa

 

The teachings of Venerable Acariya Maha Boowa

 


"Most people do only what they feel like doing, failing to take into account the value of their human birth and the consequences of their actions. This makes it difficult for them to fully realize their human potential.

 

There's an old saying that someone is `not all there'. It refers to a basic lack of human potential arising from callous insensitivity to the fact that human beings possess intrinsic qualities that are superior to those of animals.

 

This attitude promotes such degrading behavior that some people end up damaged almost beyond repair an empty human shell lacking all intrinsic goodness. Even then, they are unaware of what has happened to them, or why.”

 

Venerable Ācariya Mun Bhuridatta Thera

A Spiritual Biography

 

By: Venerable Ācariya Mahā Boowa Ñānasampanno

Translated by: Bhikkhu Dick Silaratano

No.380 - Ajahn Suchart - “You need to be aware that the suffering that you experience has to do with your mind and not your physical body.”

 

The teachings of Ajahn Suchart

Tue, 18 Oct 2022

 


 

“You need to be aware that the suffering that you experience has to do with your mind and not your physical body.”

- - -

Question: Is there a boundary to an awareness of suffering (dukkha)? Does dukkha, itself, have boundaries and to what extent?

 

Than Ajahn: You need to be aware that the suffering that you experience has to do with your mind and not your physical body. For example, when your body is healthy with no ailments—eating and sleeping properly—and yet you still feel uneasy, that is the kind of discontentment of which you need to be aware. The dukkha that is in your mind entails any sense of dis-ease, worries, anxiety, and agitation.

 

You also need to be aware that the dukkha, which is in your mind, comes from your own craving. It is your craving for things to be in a certain way and when things don't go according to your wishes, you feel agitated and uneasy.

 

Such discontentment, or dukkha, needs to be addressed on a mental level. It is to see to the root cause—your craving. For instance, you shouldn't crave to fix or change someone else. You get upset when they don't act according to your wishes. If you want to cure your discontentment, you shouldn't try to fix or change them. Don't criticise or force them to act according to your wishes. You instead should quell your own craving: take into consideration that whoever upsets you doesn't belong to you (anatta)—not within your command nor under your control to do or act as you wish them to.

 

To rid yourself of your own dis-ease is to put an end to your own desires for others to be in a certain way. Such are the boundaries of being aware of your own suffering. It is to know that the suffering comes from your own craving and desire; it has only to do with your mind and not with your body.

 

Physical suffering—the sickness and pain of your body—may also be the cause of your mental agitation. For instance, when you're ill, your longing to get well or fear of not recovering and death are all considered 'cravings'. Your longings for your body to not suffer, to recover, and to not die all give rise to your discontentment.

 

You may be able to address the issue temporarily on a physical level. For example, seeing a doctor when you're ill will cure your dis-ease temporarily. But you'll get all upset again when the sickness reoccurs.

 

You need to address the issue in your mind if you want to cure your suffering permanently. It is to curb your mental craving of wanting your body not to get sick. You have to accept the reality: your body is always prone to illnesses and will die one day—no one can prevent the inevitable.

 

If you can rid yourself of your desires to not get ill or die, you'll then be permanently free from your suffering and discontent related to your health and sickness. You won't suffer no matter how often you may be subjected to illnesses—your mind won't be troubled or affected.

 

This is how to address the issue—to cure the craving in one's heart and mind and not the suffering of one's body. The physical suffering is rather trivial. What really matter are the dukkha in your mind and its causes: craving not to age, not to get ill, and not to die. Your ageing, illnesses (whether you recover or not), and death will not bother or matter to you in any way once you've addressed the root cause.

 

“Essential Teachings.”

 

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

No.379 - The Story of Luang Pu Sangwan

 

The Story of Luang Pu Sangwan

 


Luang Pu Sangwan is a remarkable monk, reputed to be the pride and jewel of Suphanburi. Even the great Luang Ta Maha Bua commended him for his resolute Dhamma practice and spiritual achievements.

 

Furthermore, he was also karmically and spiritually linked to the famous Mae Chee Boon Ruean. Both LP Sangwan and Mae Chee Boon Ruean often praised each other, with LP Sangwan telling his female devotees that women could attain arahantship just like Mae Chee Boon Ruean did (ปกิณกธรรม, LP Sangwan). Mae Chee Boon Ruean was a good example that gender did not limit women from enlightenment. On the other hand, Mae Chee Boon Ruean said that LP Sangwan was her elder brother in a previous life, which explained their close relationship in the current. According to พุฒินิพพานบันทึกธรรม of Mae Chee Boon Ruean, they had met many times in the past.

 

This is his story, as provided by various sources on the web, possibly originating from Mae Chee Brigitte.

 

Luang Puu Sangwan Khemako, birth name Sangwan Janrueang, was born on a Monday in March 1916 (the Year of the Big Snake) in Nong Pak Nak village, Supanburi Province.  His father’s name was Mr. Huang and his mother’s Mrs. Wat. 

 

All the members in his family were rice farmers.  He ordained as a monk for the first time at the age of 20.  However, after 3 months, he was only able to recite two chanting verses because of his inability to read.  So he disrobed and returned to farming.

 

In 1941, at the age of 25, he married Miss Bang.  Not long afterwards he became ill and could not work in the rice fields.  So his wife assumed the task of working in the rice fields while Luang Puu took over the task of preparing the food.

 

Luang Puu had endured much suffering due to a numbness disease that lasted two years. During that time he started to meditate with instruction from Mae Chi (Nun) Jintana, a follower of Luang Phor Sot at Wat Pak Nam, Phasicharoen, Bangkok.  He meditated by following the changing conditions of his body and mind until he was able to free himself from the sickness that continually plagued him.

 

Later on there was a time when Mrs. Bang had become ill.  Luang Puu helped take care of her much in the same manner as any ordinary husband would care for a sick and weak spouse.   Mrs. Bang couldn’t look after herself and she wasn’t bathed for some time.  So when he did bathe her, as he poured water over her head, the water began to evaporate and a foul-smelling vapor emitted forth.  He began to have the highest compassion in that the bodies of all people are not pleasant, are nests of disease, and are the causes of suffering.

 

On another occasion, while Luang Puu walked past a large mirror that reflected a woman’s body, he saw her skeleton instead of her body.  He realized that the body was always to be the best meditation teacher and as he practiced the knowledge arose in him of the conditions and causes of his mind and body, i.e. “self”.  This allowed him to see the danger in all mental formations, particularly with his attachment to wife and family, and what manifested was a letting go of being bound to them.  So Luang Puu told his wife of his unshakeable intention to follow the Dhamma-Vinaya of Lord Buddha for the complete cessation of suffering.

 

On the 25th of April 1951, at 2:45 in the afternoon, he ordained for the second time at Wat Nang Buat, Supanburi Province.  Most Venerable Pra Kru Khaek was his preceptor.  He received the Pali name “Khemako” [abode of tranquility].  In ordaining this time, Luang Puu intended to meditate and develop his mind by using strict training practices.  He lived in the cemetery section of a forest temple named Wat Ban Tueng for 6 rainy seasons and was the disciple of Luang Phor Maha Thong Sobhano.

 

At Wat Ban Tueng he observed the following selected tudong (wandering) practices:

 

Live in a cemetery daily.

Go on alms round every day without fail.

Eat only one meal per day.

Not to accept any food after eating.

Possess and use only a basic set of three robes daily.

 

Eventually he had to leave Wat Ban Tueng because of ‘appropriate improvements’ that had been made to the cemetery (it had been cleared out).  So Luang Puu traveled to Wat Tung Samakkidhamm, located in the village of his birth, in order to please his parents and the laity who had invited him to stay there.  Although Luang Puu had left the cemetery, he didn’t forsake his practice – not even a little bit.  When we speak of this, we should reflect upon his words “meditators cannot discard their practice until they have taken their last breath”.  He himself was an example of this.  When he came to stay at Wat Tung he hoped to have the opportunity for solitary practice in order to progress smoothly in his meditation.

 

One day Luang Puu and others were meditating in an old temple building.  Now because he was from this village, it was natural that some villagers wanted to test and to annoy him though for what reasons he didn’t know.  One such male villager saw Luang Puu sitting in meditation and then took hold of his body and turned him as if he was sitting in a barber’s chair.  Luang Puu recounted that he never felt angry toward that person, both at that moment and subsequently.  He had stated, “A mind without anger naturally leads to happiness.  Anger is akin to a spear that pierces a creature.  So when an anger-less mind arises in one, where is it?  It rests in bliss”.  We assert that Luang Puu was a person who resided in the Dhamma and who possessed such a genuine happiness.

 

When Luang Puu first began to propagate the Dhamma, he faced many obstacles because most villagers didn’t understand his teachings.  Some even committed unwholesome acts against him and obstructed all forms of propagation.  He used to remark that one should work on behalf of Buddhist teachings; on behalf of the Buddha, the Dhamma, and the Sangha.  Luang Puu never abandoned his Dhamma work and although he literally “turned the Wheel of Dhamma” by propagating alone, he never became frustrated.

 

In the end, Luang Puu had the ability to overcome the obstacles that he faced and he was able to spread the Dhamma to people far and wide who then became familiar with his teachings.  He had stated “with compassion, I can wish that others attain to Nibbàna (liberation), and not walk the pathway to hell.”  In addition, he had taught people to become accustomed with giving forgiveness: “whatever is spoken or done and continues to be is that person’s affair and not mine”.  This is the way of a contented heart.  Forgiveness is better than no forgiveness.  With it there is no vindictiveness or enmity and it allows for strong wellness in body and mind.

 

No.378 - I'm right, you're wrong.

 

I’m Right, You’re Wrong.


🔻🔻🔻

“One problem that may arise is that if I’m right and you’re wrong,

I might feel it’s my duty to set you straight:

‘I’m pure, you’re impure,

and it’s my sacred duty to fix you

so that we have purity.’

On a social level this led to

the terrible depredations of Nazi Germany

or the Rwandan genocide,

‘ethnic cleansing’ in the Balkans,

or those ‘religiously’ inspired militias

who feel it’s their duty

to defend the word of their lord

by wiping out those who think or act differently.

Similar evils have been frequently committed in the name of democracy.

This kind of attachment and clinging,

of getting lost in our own viewpoint,

creates very real difficulties, tensions,

suffering and harmful experiences in the lives of many people.”

 

—Ajahn Amaro—

🔻🌈🌈🔻

No.377 - Mark of the Cause

 

Mark of the Cause


 

Because valuable treasures came about through good causes, wretched items should also come from evil causes. Anything you do the results will appear according to the mark of the cause. That is why you should choose to do good from the beginning, since it will be the path for everything that is good and pure to flow. Nothing will be able to stop the people who do good from receiving the benefit of doing them, just like the shadow that is always with the person. Even if the body is to perish, and eons may have passed, the mind which has collected merits and sins is undying. Good and evil, happiness and sorrow, all of these stay with the mind throughout the incarnations the mind goes through. That is why a person never receive equal amounts of happiness and sorrow. It is also why the mind is the most important part of a living creature.

 

The Buddhists have accumulated merits without rest because they realize that the body will one day break apart and are afraid that they will reincarnate in a bad place and receive unpleasant consequences. They trained their minds to attune to goodness such as charity, precepts, and meditation to prevent that from happening when they have the chance. The mind will be at peace because it is nourished by Dhamma. When they leave the world, Dhamma will cause them to receive further happiness. The lives of the people who are supported by Dhamma will be calm, full of delight, and happy in their respective lives.

 

Venerable Ācariya Mahā Boowa Ñānasampanno

Dhamma talk for the mass at Wat Arun Rangsri, Nong Khai

On March 24th 1961

www.luangta.com

No.376 - How Anger Gratifies an Enemy

 


How Anger Gratifies an Enemy

 

 There are these seven conditions which overtake an angry man or woman which are gratifying and helpful to an enemy.  What seven?

 

 Take the case of one who wishes of an enemy: “I wish he were ugly.”  And why?  One does not like a beautiful enemy.  This person, overwhelmed and subverted by anger even though he is bathed, anointed, with trimmed hair and beard and clad in clean clothes – for all that, he is ugly because of his anger.

 

 Then, take the case of one who wishes this of an enemy: “I hope he sleeps badly.”  And why?  One does not like an enemy to sleep well.  This person, being overwhelmed and subverted by anger, despite lying on a bed spread with fleecy cover, spread with white blankets and woolen cover embroidered with flowers, covered by an antelope skin, with awning above and red cushions at each end – he sleeps badly because of his anger.

 

 Again, take the case of one who wishes this of an enemy: “I hope he becomes poor.”  And why?  One does not like a rich enemy.  This person, being overwhelmed and subverted by anger, owning whatever possessions, earned by vigor, gathered up by strength of army and sweat of brow righteously and lawfully – the king will order them all sent to the royal treasury because he is overwhelmed by anger.

 

 Once again, take the case of one who wishes this of an enemy: “I wish he was without fame.” And why?  One does not like a famous enemy.  For this sort of person, being overwhelmed and subverted by anger, whatever fame he has earned falls away because he is overwhelmed by anger.

 

 Again, take the case of one who wishes this of an enemy.  “ I hope he has no friends.”  And why?  One does not like an enemy with friends.  As for this person, being overwhelmed and subverted by anger, whatever friends, intimates, relatives and kin he has will all avoid him and keep away from him because he is overwhelmed by anger.

 

 And finally, take the case of one who wishes this of an enemy.  “I hope he goes to hell.”  And why?  One does not like an enemy to go to heaven.  This person, overwhelmed and subverted by anger, misconducts himself in body, speech, and mind, and thus goes to hell himself.

 

 These are the seven conditions which overtake the angry man or woman which are gratifying and helpful to an enemy.

 

 – Anguttara Nikaya IV 94

No.375 - Giving Dana

 


Giving Dana🏵️💮🌸

 

 

"Giving-Dana" is an essential Buddhist practice. It is about generosity, openness, and our capacity to embrace others with compassion and love. When we truly see ourselves as others and others as ourselves, we naturally want to do everything we can to secure their happiness and well-being, because we know that it is also our own well-being and happiness. We exist in interbeing with all of life. When we understand this fundamental truth, our acts of giving will be made in the spirit of nondiscrimination. The merit, the spiritual benefit to be gained from the practice of giving cannot be calculated. Helping to create a meditation hall is an offering for everyone, for the continuation of the Dharma. The practice of dana brings a lot of happiness when we know how to do it in the spirit of wisdom, with the understanding of interbeing.

We don’t have to give $100,000 or even $10; instead we can offer a smile or a loving, compassionate gaze. We can give the gift of our calm, concentrated presence to help someone who is fearful or anxious. We can make an offering of our time and energy and work with the homeless, or with those who are prisoners or are addicted to different substances, or to work on helping the environment. We have plenty of gifts to offer; we are far wealthier than we may imagine. We can help secure the happiness of many people even if we don’t have a single penny in our pocket. When we are motivated by the desire to give, even if we have not yet offered anything yet, just the intention to offer our help and understanding, our willingness to listen and communicate, begins to lessen our own and others’ suffering. So, let's practice the generosity in order to gain true peace and happiness within us."

 

"May all sentient beings have happiness and its causes....

May all sentient beings be free from dangers and  suffering and its causes....

May all sentient beings not be separated from sorrowless bliss....

May all sentient beings abide in equanimity free of bias..

 

🏵️💮🌻🌺🥀🌹🌷🌸

No.374 - The teachings of Ajahn Chah

 

Ajahn Chah🌻🏵️💮

 


 

Virtue is the restraint of body and speech. There are different precepts prescribed for lay people and monastics.

In general, however, they are all based on the same basis - that is intent.

When we are awake and calm, we have Right Thought. Practicing Mindfulness will generate pure and noble virtue.

 

If we wear dirty clothes, then naturally our body is also dirty, our mind will be restless and uncomfortable.

But if we keep our body clean, dress well, our mind will feel light and happy.

 

In the same way, when we do not maintain virtue, and our body and speech are polluted, we will feel afflicted, restless, and burdened.

We stray from the correct way of practice and are unable to realize the essence of the Dharma. Pure actions and words depend on whether our mind is well trained or not, because the mind controls body and speech.

Therefore, we must continue to practice by taming our mind.

 

From: The Fountain of Souls - Youtube

Author: Ajahn Chah Compassionate Wisdom Respected🌹

No.373 - Acting on our Compassion by Ven Lindagala

 

Acting on Our Compassion ~ 🌷🏵️🌻

 


Once we begin to truly value others' happiness, if an opportunity arises for us to give others happiness or protect them from suffering, we will be ready to do so. If we are able to nurture a sense of continual readiness to act, we will not miss opportunities to benefit others. Even if we cannot immediately ensure the welfare of all beings, any time we see an opportunity to benefit any particular being, we will be eagerly waiting to act on our compassion. When we notice someone hungry in the street, we will look at once for something to offer them. We will become proactive and start carrying healthy foods to give them, or seek out a local food kitchen to support. As long as we aspire to benefit others, we will continually find opportunities to do so, and happily seize them whenever they present themselves. Thus this aspiration in itself has great significance and actual power.

 

🌸💐🌺🥀🌹🌻🏵️🌷

No.372 - Ajahn Suchart - “The real fear is not the fear of ghosts or fear of animals. The real fear is the fear of death.” - - -

 

“The real fear is not the fear of ghosts or fear of animals. The real fear is the fear of death.”

- - -


Question:  How could I overcome the fear in the mind?

 

Than Ajahn:  It depends on what you’re afraid of. If you are afraid of ghosts, you have to go look for the ghosts and find out whether there are ghosts or not.

 

Layperson:  So, we go and see what we are afraid of and then we go and face the truth.

 

Than Ajahn: Yes, face the truth. You ask yourself, ‘What are you really afraid of?’ You are afraid of ghosts or animals because you think that they’re going to attack you, right?

 

Layperson: Yes.

 

Than Ajahn:  So, actually, you’re more afraid of death than of anything else. You don’t want anything to happen that can cause you to die. The real fear is not the fear of ghosts or fear of animals. The real fear is the fear of death. So, you have to study the nature of your body to see whether you can avoid death or not. If you can’t avoid death, why should you be afraid of death? Everybody dies. If you’re willing to accept death, then you will not be afraid of anything. Ok?

 

Layperson: Thank you, Ajahn.

 

“Dhamma in English, Feb 22, 2020.”

 

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

No.371- Ajahn Suchart - “Medication is only to cure the body. As far as for the mind, you don’t need medication.”

 

The Teachings of Ajahn Suchart

Fri, 3 June 2022


 

 “Medication is only to cure the body. As far as for the mind, you don’t need medication.”

 

Question:  When someone is diagnosed with psychosis as in schizophrenia disease can he still meditate?

 

Than Ajahn:  To meditate, you need to have mindfulness. When people have mental illness, it means they don’t have mindfulness, they are like drunken people. A drunken person has no mindfulness, so it is very hard for him to control his thoughts, a drunker is similar to a person with mental illness. The reason why he becomes mentally ill is because he lacks the ability to control his emotions and his thoughts. His emotions and his thoughts multiply to the point where he can no longer handle them. If somehow he can regain mindfulness, then he can cure his mental illness, and he doesn’t need to go to see any doctor, go for therapy or take any medicine because this is pure mental illness, it has nothing to do with the body.

…….

 

Question:  What does the Dhamma say about pharmaceutical medication, I am forced to take antipsychotics, and the medication makes me tired and sluggish for a while. Is taking the medication against the 5th precept about intoxication?

 

Than Ajahn:  Medication is only to cure the body. If the body is sick and it needs medication to make it well, then you take it, no problem. But as far as for the mind, you don’t need medication. What you need for the mind is calmness. The only way to make the mind calm is to meditate, to concentrate the mind on one object and make it to become peaceful and calm. After you have the ability to calm the mind, when you come out of that state, you should use contemplation to teach the mind to let go of the body, and so when anything happens to the body, it will not hurt the mind. This is the goal of Buddhist meditation, to free the mind from being hurt by the body illnesses or its dissolution.

 

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

No.370 - The words of The Buddha October 18m 2022

 

THE WORDS OF THE BUDDHA - BUDDHA VACANA

 October 18


 

At one time, a certain monk went to his fellow monk and asked: 

“Friend, how is understanding fully purified?”  and the other replied: 

“When one sees as it really is the arising and ceasing of the six-fold sense base, then understanding is fully purified.”  

Dissatisfied with that answer, that monk went on to another monk and asked the same question, and he was told: 

“Friend, when one sees as it really is arising and ceasing of the clinging aggregates, then understanding is fully purified.”  

But again that monk was dissatisfied with that answer, so he went to another monk, asked the same question, and was told: 

“Friend, when one sees as it really is the arising and ceasing of the four great elements, then understanding is fully purified.”  

But still dissatisfied with that answer, he went to yet another monk, put his question again and that monk replied: 

“Friend, when one sees as it really is that everything that arises also passes away, then understanding is fully purified.”  

Dissatisfied with all these answers, that monk approached the Lord and told him of the question he had asked and the replies he had received.

 

Then he addressed the Lord and said:  “Lord, how is understanding fully purified?”  

The Lord said: 

“Suppose a man has never seen a kimsukatree so he goes to a man who has, and asks:  ‘What is a kimsukatree like?’  and that man replies: 

‘Well, my man, a kimsukatree is blackish, something like a charred stump.’  

So for the time being, the tree is to him as the other man sees it. 

Not satisfied with this answer to his question he goes to another man who has seen one, and again puts his question. 

And the other man answers: 

‘Well, my man, a kimsukatree is reddish, something like a lump of meat.’  

So, for the time being, the tree is to him as the other man sees it. 

Still not satisfied, he goes to another man who has seen a kimsukatree and puts his question to him. 

And the other man answers: 

‘A kimsukatree has no bark and its seed pods burst something like an acacia tree.’ So, for the time being, the tree is to him as the other man sees it. 

Still dissatisfied, he goes to another man who has seen a kimsukatree and puts his question yet again. 

And that man answers: 

‘Well, a kimsukahas thick leaves and gives close shade something like a banyan tree.’  

So, for the time being, the tree is to him as the other man sees it. 

All these good folks have given their explanations according to the clarity of their

understanding. 

In the same way, the understanding of the monks you have asked has been purified according to their individual inclinations and they have given their explanations accordingly.” 

No.369 - Armfuls of Poetry, Drops of Sunshine.

 

'Armfuls of Poetry, Drops of Sunshine'

Poem by 🧡Thich Nhat Hanh  


 

"Sunshine rides on space and poetry on sunshine.

Poetry gives birth to sunshine, and sunshine to poetry.

 

Sun treasured in the heart of the bitter melon,

poetry made of steam rising from a bowl of soup in Winter.

 

The wind is lurking outside, swirling.

Poetry is back to haunt the old hills and prairies.

Yet the poor thatched hut remains on the river shore, waiting.

 

Spring carries poetry in its drizzle.

The fire sparkles poetry in its orange flame.

 

Sunshine stored in the heart of the fragrant wood,

warm smoke leading poetry back to the pages

of an unofficial history book.

Sunshine, though absent from space,

fills the now rose-colored stove.

 

Sunshine reaching out takes the color of smoke;

poetry in its stillness, the color of the misty air.

 

Spring rain holds poetry in its drops

which bend down to kiss the soil,

so that the seeds may sprout.

 

Following the rain, poetry comes to dwell on each leaf.

Sunshine has a green color, and poetry a pink one.

Bees deliver warmth to the flowers from the sunshine

they carry on their wings.

 

On sunshine footsteps to the deep forest,

poetry drinks the nectar with joy.

With the excitement of celebration,

butterflies and bees crowd the Earth.

Sunshine makes up the dance, and poetry the song.

 

Drops of sweat fall on the hard ground.

Poems fly along the furrows.

The hoe handily on my shoulder,

poetry flows from the breath.

 

Sunshine wanes away down the river,

and the silhouette of the late afternoon lingers reluctantly.

Poetry is leaving for the horizon

where the King of Light is blanketing himself in clouds.

 

A green sun found in a basketful of fresh vegetables,

a tasty and well-cooked sun smells delicious in a bowl of rice.

Poetry looks with a child’s eyes.

Poetry feels with a weather-beaten face.

Poetry stays within each attentive look.

Poetry—the hands that work the poor and arid land somewhere

far away.

 

The smiling sun brightening up the sunflower;

the ripe and full sun hiding itself in an August peach;

poetry follows each meditative step,

poetry lines up the pages.

 

Discreetly,

within closed food packages,*

poetry nurtures love." 

🧡

 * "At the time that I wrote this poem it was impossible to send money to Vietnam. It was impossible to reach the poorest children, the elderly people. The government forbade our social work and charity work.  The work of the School of Youth for Social Service, that we had set up in Vietnam to help mend the wounds of war, was stopped and the director was in jail.  Many social workers were prevented from doing anything. Yet we found a way  to provide food to the poorest people  in Vietnam...

 

At that moment all Western medicine was blocked from entering Vietnam. So we bought French medicine and each family received one kilogram that they could exchange into 300 kilos of rice to nourish the children. Sister Chan Khong and myself and others wrapped the medicine and sent it everywhere in Vietnam.

 

We sent thousands of parcels like that to thousands of families. A parcel like that was like a gift from heaven; it could nourish the whole family.

 

We did that work with a lot of love."

🌼Dharma Talk on Poetry and Interbeing, May, 2002 

https://www.parallax.org/mindfulnessbell/article/dharma-talk-armfuls-of-poetry-drops-of-sunshine/

 

'With the deep look of a practitioner every moment can be poetry, you can see very deeply and very far while dwelling in the present moment.'

No.368 - Ananda - The Man Whom Everybody Liked

 


Ananda🏵️💮🌸

Ananda — The Man Whom Everybody Liked

 

57. The Buddha was always accompanied by an attendant whose job it was to run messages for him, prepare his seat and to attend to his personal needs. For the first twenty years of his ministry, he had several attendants, Nagasamala, Upavana, Nagita, Cunda, Radha and others, but none of them proved to be suitable. One day, when he decided to replace his present attendant, he called all the monks together and addressed them: "I am now getting old and wish to have someone as a permanent attendant who will obey my wishes in every way. Which of you would like to be my attendant?" All the monks enthusiastically offered their services, except Ananda, who modestly sat at the back in silence. Later, when asked why he had not volunteered he replied that the Buddha knew best who to pick. When the Buddha indicated that he would like Ananda to be his personal attendant, Ananda said he would accept the position, but only on several conditions. The first four conditions were that the Buddha should never give him any of the food that he received, nor any of the robes, that he should not be given any special accommodation, and that he would not have to accompany the Buddha when he accepted invitations to people's homes. Ananda insisted on these four conditions because he did not want people to think that he was serving the Buddha out of desire for material gain. The last four conditions were related to Ananda's desire to help in the promotion of the Dharma. These conditions were: that if he was invited to a meal, he could transfer the invitation to the Buddha; that if people came from outlying areas to see the Buddha, he would have the privilege of introducing them; that if he had any doubts about the Dharma, he should be able to talk to the Buddha about them at any time and that if the Buddha gave a discourse in his absence, he would later repeat it in his presence. The Buddha smilingly accepted these conditions and thus began a relationship between the two men that was to last for the next twenty-five years.

 

58. Ananda was born in Kapilavatthu and was the Buddha's cousin, being the son of Amitodana, the brother of the Buddha's father, Suddhodana. It was during the Buddha's first trip back to Kapilavatthu after his enlightenment that Ananda, along with his brother Anuruddha and his cousin Devadatta, became a monk. He proved to be a willing and diligent student and within a year he became a Stream-Winner. The monk's life gave Ananda great happiness and his quiet, unassuming nature meant that he was little noticed by the others until he was selected to be the Buddha's personal attendant. While some people develop the qualities that lead to enlightenment through meditation or study, Ananda did it through the love and concern he had for others. Just before the Buddha attained final Nirvana, Ananda began to cry, saying to himself: "Alas, I am still a learner with much still to do. And the teacher is passing away, he who was so compassionate to me." The Buddha called Ananda into his presence and reassured him that he had developed his mind to a very high degree through his selflessness and love and that if he made just a bit more effort he too would attain enlightenment.

 

"Enough, Ananda, do not weep and cry. Have I not already told that all things that are pleasant and delightful are also changeable, subject to separateness and impermanence? So how could they not pass away? Ananda, for a long time you have been in my presence, showing loving-kindness with body, speech and mind, helpfully, blessedly, whole-heartedly, and unstingily. You have made much merit, Ananda. Make an effort and very soon you will be free from the defilements."[ N1 ]

 

59. Ananda's selflessness expressed itself in three ways - through his service to the Buddha, through his unstinting kindness to his fellow disciples, both ordained and lay, and also to future generations through the crucial role he had to play in the preservation and transmission of the Dharma.

 

60. As the Buddha's personal attendant Ananda strived to free the Buddha from as many mundane activities as possible so he could concentrate on teaching the Dharma and helping people. To that end, he washed and mended the Buddha's robe, tidied his living quarters, washed his feet, massaged his back and when he was meditating or talking, stood behind him keeping him cool with a fan. He slept near the Buddha so as to always be at hand and accompanied him when he did his round of the monasteries. He would call monks whom the Buddha wished to see and kept people away when the Buddha wished to rest or to be alone. In his role as servant, secretary, go-between and confidant, Ananda was always patient, tireless and unobtrusive, usually anticipating the Buddha's needs.

 

61. Although Ananda's main job was to take care of the Buddha's needs, he always had time to be of service to others as well. He would often give talks on Dharma and indeed such a skilful teacher was he that sometimes the Buddha would ask him to give a talk in his place, or finish a talk that he had begun.[ N2 ] We are told that when the Buddha would have his afternoon rests, Ananda would take advantage of the spare time to go and visit those who were sick, to talk to them, cheer them up or try to get medicine for them. Once he heard of a very poor family struggling to bring up two young sons. Knowing that the boys faced a very grim future and feeling that something had to be done to help them, Ananda got permission from the Buddha to ordain them, thus giving them a chance in life.[ N3 ]

 

62. Life in the Sangha was not always easy for nuns. Most monks kept away from them, not wanting to be tempted. Some even discriminated against them. Ananda, on the other hand, was always ready to help them. It was he who encouraged the Buddha to ordain the first nuns, he was always ready to give Dharma talks to nuns and laywomen and encourage them in their practice, and they in turn often sought him out because of his sympathy for them.[ N4 ]

 

63. The Buddha once said that of all his disciples, Ananda was pre-eminent of those who had heard much Dharma, who had a good memory, who had mastered the sequential order of what he had remembered and who was energetic.[ N5 ] The Buddha could not write, indeed, although writing was known at the time, it was little used. Both during his life and for several centuries after his final Nirvana, his words were committed to memory and transmitted from one person to another. Ananda's highly developed memory, plus the fact that he was constantly at the Buddha's side, meant that he, more than any other person, was responsible for preserving and transmitting the Buddha's teachings. By this, it is not meant that Ananda remembered the Buddha's words verbatim - this would have been neither possible nor necessary, as understanding the Dharma is not dependent on the arrangement of words and sentences but on the comprehension of the meaning of the words. Rather, Ananda remembered the gist of what the Buddha had said, to whom he said it, particularly important or prominent phrases, similes or parables that were used and also the sequence in which all the ideas were presented. Ananda would repeat what he had heard and remembered to others and gradually a large body of oral teachings developed. This meant that people far from the Buddha's presence could hear his teachings without the aid of books or the necessity of having to travel long distances.

 

64. After the Buddha's final Nirvana five hundred enlightened monks convened a Council at Rajagaha for the purpose of collecting all the Buddha's teachings and committing them to memory so they could be handed down to future generations. Because he knew so much Dharma it was essential that Ananda be present, but he was not yet enlightened. Now that he no longer had to look after the Buddha's needs, he had more time to meditate and so he began to practise with exceptional diligence, hoping that he could attain enlightenment before the Council started. As the time for the Council's commencement got closer, he practised harder and harder. During the evening before the Council he sat meditating, convinced that he would not be able to attain enlightenment by the next morning. So he gave up and decided to lie down and sleep. As his head touched the pillow he became enlightened. Ananda was warmly welcomed at the Council the next day and over the following months he recited thousands of discourses that he had heard, commencing each recitation with the words: 'Thus have I heard' (Evam me sutam). Because of his enormous contributions to the preservation of the Dharma, Ananda was sometimes known as: 'The Keeper of the Dharma Store' (Dharmabhandagarika). Because of his qualities of kindness, patience and helpfulness, Ananda was one of those rare people who seemed to be able to get along with everybody and whom everybody liked. Just before his final Nirvana, the Buddha praised Ananda in the company of the monks by thanking him for his years of loyal and loving friendship and service. "Monks, all those who were fully enlightened Buddhas in the past had a chief attendant like Ananda, as will all those who will be fully enlightened Buddhas in the future. Ananda is wise. He knows when it is the right time for monks, nuns, laymen, laywomen, kings, ministers, the leaders of other sects or their pupils to come and see me. Ananda has four remarkable and wonderful qualities. What four? If a company of monks comes to see Ananda, they are pleased at the sight of him, and when he teaches Dharma to them they are pleased, and when he finishes they are disappointed. And it is the same for nuns, laymen and laywomen."[ N6 ]

 

65. It is not known when or where Ananda passed away but, according to tradition, he lived to a ripe old age. When Fa Hien, the famous Chinese pilgrim, visited India in the 5th century CE, he reported seeing a stupa containing Ananda's ashes, and that nuns in particular had high regard for his memory.

 

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