No.390 - What are the roots of unskillful.

 

WHAT ARE THE ROOTS OF UNSKILLFUL

 

AKUSALAMULA SUTTA

 

“Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

 

Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.

 

Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.

 

Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

 

Why is this? This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

 

Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

 

Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

 

These are the three unskillful roots.

 

There are these three skillful roots. What three? Contentment, love, and understanding.

 

Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.

 

Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.

 

Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

 

Why is this? This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

 

For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

 

Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

 

These are the three skillful roots.”

No.389 - The songs of Milarepa

 

The songs of Milarepa

 

High up in the desolate mountains,

resides the great yogis,

spitting at the face of name and fame,

their hearts filled with true renunciation.

They consider this one life as truly rare and precious,

an opportunity to be used wisely,

to practice the dharma beyond mere words.

Their minds not being fettered by plans and schemes,

upon which joyful discipline is naturally maintained.

Constantly thinking about the sufferings of beings,

they are said to cry their hearts out day and night.

From such true devotion and genuine compassion,

the ultimate wisdom is borne.

The union of primordial space and innate wisdom,

The wisdom that is embodiment of nature of everything,

the wisdom in which self and other dissolves,

the wisdom stopping the cycle of birth and death.

The glories and riches of great yogis,

are said to be beyond comprehension by likes of me.

They might happily prefer the life of a destitute,

a lowly servant or a beggar,

or anything that maximises the benefit,

for they can merge into the ways of the world soo well.

As I was told.

If we might meet a yogi, he will be the most ordinary,

and they can be anywhere, in any forms.

We might never know.

We can't know.

For we even don't know

ourselves.

No.388 - The principle of Conditional Causality

 

The principle of Conditional Causality

 

 

The principle of Conditional Causality is that all conditioned things arise from a cause (or causes) and, with the cessation of that cause (or causes), they also cease.

 

The Buddha’s profound insight into this principle, as expressed in the arising and ceasing of unsatisfactoriness, was instrumental in his awakening, and therefore claims a pre-eminent position within the Buddha’s dispensation.

 

Understanding the principle of Conditional Causality enabled the Buddha to penetrate to the process oriented nature of reality, and once the process of conditioned suffering was understood, the path to liberation became clear.

 

The significance of Conditional Causality is that it shows that everything (except Nibbāna) is essentially the product of an interdependent matrix of dependently-arisen phenomena without any unique or autonomous ‘thing-ness’.

 

While our ignorance-conditioned, object oriented knowing focusses upon the ‘things’ of reality, in truth, this is a false perspective, which gives rise to distorted perceptions and deluded views of reality. Thus, we are unable to ‘see things as they really are’.

 

To free us from this delusion, the Buddha explains a ‘process-oriented view’ of reality in contrast to our usual ‘object-oriented view’ of reality. When we see things as they really are, there are no ‘solid objects’ (only flowing processes), and thus, ultimately, no longer any stable ground for subjective self-affirmation.

 

Most importantly, from a practical point of view, Dependent Origination specifically describes the processes of how the suffering of human existence is conditionally created, how it persists and how it can cease. In its essence, it is the second and third of the Four Noble Truths – the arising of dukkha and the cessation of dukkha.

 

The Buddha stated that the teaching on Dependent Origination is profound and not easily understood (S.II,92), and likens the comprehending of it to the realization of the dhamma, which is equivalent to realizing full awakening:

 

"He who sees dependent arising sees the dhamma; he who sees the dhamma sees dependent arising."

 

—  Ajahn Thiradhammo, Beyond I-Making

—🌷🌷🌷—

No.387 - The three major constituents of dhamma

 

THE FOLLOWING THREE ARE THE MAJOR CONSTITUENTS OF DHAMMA:

 

1. Morality (sila)

 

The first constituent of Dhamma is morality, i.e. righteousness. Nearly all followers of various sects and doctrines prevailing during that time accepted the importance of morality.

 

when the Dhamma ambassadors of the Buddha set out on their journeys to spread his teachings and they first asked people to observe precepts of morality, there was no opposition to it from any quarter. These Dhamma ambassadors must have taught them that the thought of doing wholesome or unwholesome actions first arises in the mind. Then it gets manifested as deeds of speech and body. None of the wise men might have had any difficulty in accepting this truth also. For living a virtuous life, one has to certainly avoid committing misdeeds of body and speech. Although it is very necessary, it is very hard to free the mind from misdeeds.

 

It might not have been difficult for a common man of that time to understand that mind precedes all phenomena. All phenomena spring from mind. Mind matters most which is chief, and therefore everything is mind-made –  Mano-pubbangama dhamma, mano-settha, manomaya. It is necessary to purify the mind for purifying oneself. An action of speech or body performed with an impure mind is a misdeed, which harms one and also others. Similarly, an action performed with a pure mind is virtuous action beneficial to one and also to others. When the mind gets defiled the actions of body and speech also get defiled and their consequences cause suffering. As it is said –

 

“Manasa ce padutthena, bhasati va karoti va; Tato nam dukkhamanveti, cakkam'va vahato padam.”

 

-- If with an impure mind one performs any action of speech or body, then suffering follows that person as the cartwheel follows the foot of the draught animal. Similarly – When the mind is pure the actions of body and speech also become naturally pure and their results lead to happiness.

 

“Manasa ce pasannena, bhasati va karoti va; Tato nam sukhamanveti, chaya'va anapayini.”

 

-- If with a pure mind one performs any action of speech or body, then happiness follows that person as a shadow that never departs.

 

When these ambassadors of the Buddha taught people the way to become righteous by attaining control over their minds, then their actions of speech and body naturally became virtuous. Shadow that never departs.

 

2. Concentration of mind (Samadhi) –

 

It is necessary to attain control over mind for purifying one's actions of body and speech. When the mind is under control then only one can avoid committing misdeeds and tend to perform virtuous actions. For achieving concentration of mind observation of sila is a necessary condition.

 

Most of the Indians of those days gave importance to the attainment of control over mind and for this adopted several measures, some of which are still prevalent. For example-everyone has his own deity or god or goddess whom he reveres. He recites his or her name repeatedly so that he/she is pleased and makes his mind concentrated. However, this way of attaining concentration is not universal but sectarian because his/her god or goddess is not universally accepted by all.

 

The Dhamma sons of the Buddha did not seem to have created any controversy by contradicting such beliefs of the people. But, gradually this truth was established in their minds that one's liberation is in one's own hands. Instead of concentrating the mind and purifying it by taking support of anyone else, they must have realized that an individual is one's own master, who else can be his master? Atta hi attano natho, ko hi natho paro siya. They also must have realized that one's attaining good state or bad state is in one's own hands. -- Atta hi attano gati. Therefore, for improving one's condition, one has to make efforts at one's own level.

 

For attaining control over mind, the Dhamma ambassadors showed them the universal way. 'Keep on observing the flow of the normal breath coming in and going out naturally. As soon as the mind wanders away, bring it back to the awareness of the breath. No word should be repeated with the breath; no imaginary belief is to be combined with it. As the breath is coming in and going out naturally, just keep observing it as it is.'

 

Some people might have accepted this technique of self -reliance, while many might have given importance to the traditional way of achieving concentration. Those who took recourse to self -reliance in place of the traditional way might have turned to wisdom (Pañña).

 

3. Wisdom (Pañña) –

 

As one gets strengthened in the right concentration (samma samadhi) on the basis of normal, natural breath, one starts experiencing some sensation near the entrance of the nostrils. Then it starts spreading in the whole body. The truth which one thus realizes is due to one's own efforts. Therefore, it is not indirect knowledge. It is a knowledge gained through one's direct experience. Thus, it is called Prajña (wisdom – direct experiential knowledge).

 

As one worked more and more to develop concentration, one came to realize the three kinds of wisdom.

 

First is the 'heard wisdom' (srutmayi Pañña), which is the knowledge acquired by hearing from someone and accepting it with reverence.

 

Second is intellectual wisdom (Cintanamayi Pañña) which is gained by reflecting over what one has heard from others. When he finds it logical he accepts it. This is called intellectual knowledge gained at the intellectual level by reflection. But both of these are not wisdom in the right sense.

 

Third is 'experiential wisdom' (Bhavanamayi Pañña). This is right wisdom, which is the knowledge gained through one's own experience. Accepting something as true after hearing from others is not real knowledge. Nor reflecting over something found in a book as logical also is wisdom. The right wisdom is that knowledge which arises through one's own direct experience. It is not indirect knowledge, but it is one's own direct knowledge. Therefore, this is wisdom in the right sense.

 

*

To hear the Dhamma at the right time.

Everyone who has experienced a word of teaching that touched the heart at just the right moment knows what a precious gift this can be.

 

May all beings develop pure metta. May dhamma and metta vibrations grow and extend all over the universe. 🌷

 

Sadhu sadhu sadhu

No.386 - THE CAUSES OF DEPOPULATION

 

THE CAUSES OF DEPOPULATION

 

By Venerable Bhikkhu Bodhi.

 

Then a certain affluent brahmin approached the Blessed One … and said to him:

 

“Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”

 

(1) “At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

 

(2) “Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw. Hence many people die. This is another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

 

(3) “Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence many people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.”

 

“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

No.385 - My work is loving the world.

 

My work is loving the world.

Here the sunflowers, there the hummingbird — equal seekers of sweetness. Here the quickening yeast; there the blue plums.

Here the clam deep in the speckled sand.

Are my boots old? Is my coat torn? Am I no longer young and still not half-perfect? Let me keep my mind on what matters, which is my work,

which is mostly standing still and learning to be astonished.

The phoebe, the delphinium.

The sheep in the pasture, and the pasture. Which is mostly rejoicing, since all ingredients are here,

which is gratitude, to be given a mind and a heart and these body-clothes, a mouth with which to give shouts of joy to the moth and the wren, to the sleepy dug-up clam,

telling them all, over and over, how it is that we live forever.”

~Mary Oliver, “The Messenger”

No.384 - HOW TO CHECK & CORRECT OURSELVES

 

HOW TO CHECK & CORRECT OURSELVES

"What do you think, Rahula: What is a mirror for?"

 

"For reflection, sir."

 

"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.

 

"Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

 

"While you are doing a bodily action, you should reflect on it: 'This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Whenever you want to do a verbal action, you should reflect on it: 'This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

 

"While you are doing a verbal action, you should reflect on it: 'This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a verbal action, you should reflect on it: 'This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Whenever you want to do a mental action, you should reflect on it: 'This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.

 

"While you are doing a mental action, you should reflect on it: 'This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a mental action, you should reflect on it: 'This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"Thus, Rahula, you should train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' That's how you should train yourself."

 

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words.

No.383- Goodness and Merits

 

Goodness and merit

Must be performed consistently

So that it constantly lives in the mind

And becomes the arom (object) of mind

The path of practice for the mind

Thus we will be able to see

The results of our goodness

 

Not wait until a person is going to die

Then invite the Buddhist monk to come

And start giving them blessings and precepts

Or tell them to recite Buddho

Or after they pass away

Tell them to start receiving the precepts

 

Actions like this are absolutely incorrect

Because the dying person’s citta

Is already confused and affected by vedana

[in this case, referring to unpleasant feelings]

How can they be ready to accept the precepts?

 

Only people who always observed the precepts

Will remember and keep them

Because they have always done so

Until it has become natural for their mind

 

Yet most people wait until they are near death

Before reminding them to keep the precepts

As for those who have already passed away

We don’t even need to discuss that

 

Luang Pu Waen Sujinno

Wat Doi Mae Pang, Chiang Mai