#dharma
“ Someone with three qualities is cast down to hell. What three? They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures.
Someone with these three qualities is cast down to hell.
Someone with three qualities is raised up to heaven. What three? They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures. …
” ( Kammapathapeyyāla - AN 3.153 )
The thangka painting of life of Buddha narrates the most relevant episodes of the life of Siddhartha Known as the “Twelve Great Deeds of Buddha’s Life”. The twelve deeds carried out by the Buddha Shakyamuni are:
1. Transferring to the Southern Island- continent from a Pure land of Tushita, after having transferred his throne to the next Buddha for the eon, Maitreya Buddha.
2. Entering his moms womb.
3. Taking Bath
4. Becoming skilled and learned in the arts
5. Enjoying himself with his wife and his circle
6. Setting forth from family as a renunciation
7. Undergoing difficult ascetic practices
8. Proceeding to seat for enlightenment under a Bodhi tree.
9. Taming the demonic forces (Mara).
10. Manifesting full enlightenment
11. Setting flow rounds of transmission of the preventive measures of Dharma (Turning the wheel of Dharma)
12. Demonstrating a total release from all suffering (Nirvana) by passing away.
“ At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them, “The appearance of five treasures is rare in the world. What five? The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. The appearance of these five treasures is rare in the world.”
Then those Licchavis sent a man out on to the road, saying, “Mister, please tell us when you see the Buddha.”
That man saw the Buddha coming off in the distance. He went to the Licchavis and said, “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please go at your convenience.”
Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him, “Please go to the Sārandada shrine, out of compassion.” The Buddha consented in silence.
Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis, “Licchavis, what were you sitting talking about just now? What conversation was unfinished?”
“Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The appearance of five treasures is rare in the world. …’”
“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! Licchavis, the appearance of five treasures is rare in the world. What five?
The appearance of a Realized One, a perfected one, a fully awakened Buddha.
A person who explains the teaching and training proclaimed by a Realized One.
A person who understands the teaching and training proclaimed by a Realized One.
A person who practices in line with the teaching.
A person who is grateful and thankful.
The appearance of these five treasures is rare in the world.” ”
( Sārandadasutta - AN 5.143. At Sārandada )
DHAMMACAKKAPPAVATTANA SUTTA: FIRST DISCOURSE OF LORD GAUTAMA BUDDHA - 01
Introduction
Dhammacakkappavattana sutta is included in the Dhammacakkappavattana vagga, of the Sacca samyutta of the Mahā Vagga. Having attained enlightenment and become a Sammā Sambuddha under the Bodhi tree in Bodh Gaya, India, on the full moon day of the month of May, Lord Gautama Buddha spent the following seven weeks contemplating and enjoying the happiness of ultimate freedom and peace under the Bodhi tree as well as nearby places. The Buddha was initially hesitant to start preaching His discoveries to others as He thought that the people may not be wise enough to understand the deep teaching which is hard to see and hard to understand. It is said that following a request by a deity named Sahampathi Brahma, who was concerned that if the Buddha did not preach the path of liberation that He had discovered to the others it will be lost to the world, the Buddha decided to preach the teaching.
The Buddha first wanted to teach the path of liberation that He had discovered to His previous two meditation teachers Ālāra Kālāma and Uddaka Rāmaputta, but they had already passed away. The Buddha then decided to give the first sermon to the five ascetic companions who had supported Him during the previous six years. They were at that time staying at the Deer Park in Isipathana, now called Sārnath near Vārānasi in India. The Buddha walked from Bodh Gaya to Isipathana, a distance of around 150 miles, to deliver the first sermon to the five ascetics named Kondañña, Bhaddiya, Vappa, Mahānāma and Assaji (panca vaggiya bhikkhu). The discourse delivered by the Buddha to the five ascetic companions is Dhammacakkappavattana sutta, meaning “Setting the Wheel of Dhamma in motion”. It is the very first discourse delivered by Lord Gautama Buddha following the attainment of full enlightenment.
“ “Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. These are the seven kinds of wealth.
Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.
When a woman or man
has these kinds of wealth,
they’re said to be prosperous,
their life is not in vain.
So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas ” “ ( Saṁkhittadhanasutta - AN 7.5. Wealth in Brief )
The Five Remembrances
“There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
- I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often.…
- I am subject to illness, have not gone beyond illness’.…
- I am subject to death, have not gone beyond death’.…
- I will grow different, separate from all that is dear & appealing to me’.…
- I am the owner of actions [karma], heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’.…”
No matter who you are, these five facts, one should become deeply familiar with/reflect on. - Buddha, in the “Upajjhatthana Sutta”
Today is Chotrul Düchen — one of the four major Buddhist days of the year.
These first fifteen days of the new Lunar year commemorate the event when The Buddha performed a different miracle each day to instill devotion and increase merit among heretics.
Today (February 15th of the lunar calendar) is the day Shakyamuni Buddha entered Nirvana. Although he has passed away, the Dharma and Sangha are still there. Be diligent in your practice, find your own way of liberation based on the Dharma. Namo Buddhaya ❤️ .
“Not hoarding,
having comprehended food,
their pasture — emptiness
& freedom without sign:
their trail,
like that of birds through space,
can’t be traced.
Effluents ended,
independent of nutriment,
their pasture — emptiness
& freedom without sign: their trail,
like that of birds through space, can’t be traced.”
( Verse 92-93, Dhammapada - Path of Buddha’s Teaching )
NIBBANA IN THERAVADA BUDDHISM - 02
What is Nibbana
Nibbana, the third Noble Truth relating to the complete cessation of suffering, is the final state of liberation from suffering and the repeated cycle of birth and death (samsara). Nibbana can be attained in this life itself, here and now, and hence is not a state that can be attained only upon one’s death. Nibbana is the ultimate goal of a practising Buddhist within Theravada Buddhism. Whenever Theravada Buddhists perform various forms of meritorious deeds they aspire to attain Nibbana by chanting:
“Idam me punnam, asavakkhaya vaham hotu”
“Idam me punnam, nibbanassa paccaya hotu”
“May I attain the extinction of the defiled outflows by this meritorious deed”
“May my meritorious deed be the cause of Nibbana”
However, it should be noted that Nibbana cannot be attained by merely wishing or praying for it but by cultivating the Noble Eight-fold Path as expounded by the Buddha in His first sermon.
In the Abhidhamma, Buddha’s higher teaching, the Buddha described two realities in the world, namely conventional reality (sammuti sacca) and the ultimate reality (paramattha sacca). Conventional reality includes things that are expressed in conventional modes of expression such as man, woman, person, being or other objects that do not exist in their own right as irreducible realities. Ultimate realities are the things that exist by reason of their own intrinsic nature and are irreducible into any components and the Buddha has described four such ultimate realities in the world, including Nibbana:
1. Consciousness (citta)
2. Mental factors (cetasika)
3. Materiality (rupa) and
4. Nibbana
The word Nibbana in the Pali language consists of two constituents – Ni and Vana meaning absence of craving. Ni is a negative particle indicating ‘absence’ while Vana means ‘craving’. In the Sanskrit language it is known as Nirvana, meaning to blow out or extinguish, with Va meaning ‘to blow’ and Nir meaning ‘out’. Hence, Nirvana means to blow out or extinguish the flame of craving since craving is the basic and fundamental cause of repeated birth in the cycle of birth and death (samsara).
NIBBANA IN THERAVADA BUDDHISM - 01
Introduction
Gautama Buddha is described as a Samma Sambuddha meaning the ‘Perfectly Enlightened One’, samma = perfectly; sam = by himself without a teacher; buddha = Enlightened or Awakened One, by realisation of the four Noble Truths. In his very first sermon titled “Dhamma cakkappavattana Sutta” or “Turning the Wheel of the Truth” delivered to the five ascetic companions at the deer park at Isipathana (now called Sarnath) near Varanasi in India, the Buddha expounded on the four Noble Truths and the Noble Eight-fold Path (ariya atthangika magga) also known as the Middle Way (majjhima patipada).
The four Noble Truths
1. Truth of universal suffering (dukkha sacca)
2. Truth of the origin of suffering (samudaya sacca)
3. Truth of the cessation of suffering (nirodha sacca)
4. Truth of the path leading to the cessation of suffering (magga sacca)
The first Noble Truth is the fact that all forms of existence are subject to unavoidable and inevitable suffering, both physical and mental, due mainly to the following:
Birth
Ageing
Illness
Death
Sorrow, lamentation, grief, pain and despair
Association with what one dislikes
Separation from what one likes
Not getting what one desires
The Buddha then summarised all suffering by stating concisely that it is our clinging to the five aggregates that constitutes suffering. The five aggregates of clinging are material form (rupa), feeling (vedana), perception (sanna), mental formation (sankhara) and consciousness (vinnana) which, according to the Buddha, are the constituent parts of the psycho-physical unit of name and matter (nama-rupa) that is known as an individual, a person or a personality.
The second Noble Truth is the cause of suffering which is craving or tanha. Gautama Buddha, during His first sermon, described three types of craving:
Craving for sense pleasures (kama tanha)
Craving for becoming or existence (bhava tanha)
Craving for non-becoming or non-existence (vibhava tanha)
The third Noble Truth is the cessation of suffering by attaining Nibbana through total abandonment and elimination of all forms of craving (tanha) - Attaining Nibbana.
PRAISE TO BUDDHA SHAKYAMUNI
O Blessed One, Shakyamuni Buddha,
Precious treasury of compassion,
Bestower of supreme inner peace,
You, who love all beings without exception,
Are the source of happiness and goodness;
And you guide us to the liberating path.
Your body is a wishfulfilling jewel,
Your speech is supreme, purifying nectar
And your mind is refuge for all living beings.
With folded hands I turn to you,
Supreme unchanging friend,
I request from the depths of my heart:
Please give me the light of your wisdom
To dispel the darkness of my mind
And to heal my mental continuum.
Please nourish me with your goodness,
That I in turn may nourish all beings
With an unceasing banquet of delight.
Through your compassionate intention,
Your blessings and virtuous deeds,
And my strong wish to rely upon you,
May all suffering quickly cease
And all happiness and joy be fulfilled;
And may holy Dharma flourish for evermore.
How to Solve our Human Problems
There is no end, because
every end will be death.
And life knows no death; it goes on and on and on.
So this is simply a preparation
it is always a preparation for a new journey.
You can have a little rest, but remember
It is just an overnight stay in a caravanserai.
In the morning we have to go, so rest well, be ready.
As the sun rises, our journey starts again.
Life is from eternity to eternity"
“ These five are a person of integrity’s gifts. Which five? A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season. A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others.
"Having given a gift with a sense of conviction, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion.
"Having given a gift attentively, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his children, wives, slaves, servants, and workers listen carefully to him, lend him their ears, and serve him with understanding hearts.
"Having given a gift in season, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his goals are fulfilled in season.
"Having given a gift with an empathetic heart, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his mind inclines to the enjoyment of the five strings of lavish sensuality.
"Having given a gift without adversely affecting himself or others, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And not from anywhere does destruction come to his property — whether from fire, from water, from kings, from thieves, or from hateful heirs.
"These five are a person of integrity’s gifts.” “ ( AN 5.148, Sappurisadana Sutta: A Person of Integrity’s Gifts )
“Generosity brings happiness at every stage of its expression. We experience joy in forming the intention to be generous. We experience joy in the actual act of giving something. And we experience joy in remembering the fact that we have given.” ☸
“Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.” -
Again the guru said: Beings with inferior karma aim at the grandeur and vanity of this world and act with no thought of karmic ripening.
Future misery will endure much longer than that of the present, so feel motherly love and compassion for the beings of the three realms.
Keep constant company with the awakened mind of bodhichitta.
Forsake the ten nonvirtues and adopt the ten virtues.
Don’t regard any sentient being as your enemy: to do so is only your mind’s delusion. Don’t seek food and drink through lies and deceit. Though your belly will be full in this life, it will weigh heavy in the following.
Don’t get involved in business and making profits: in general, it is distracting for both yourself and others.
Attach no importance to wealth, because it is the enemy of meditation and Dharma practice.
Dwelling only on food is a cause of distraction: keep your meditation provisions sufficient merely to sustain yourself.
Don’t live in villages or areas which promote attachment and aversion. When your body is in seclusion your mind will be also.
Give up idle gossip and speak less. If you hurt another’s feelings, both of you create negative karma.
In general, all sentient beings without exception have been your parents, so don’t allow yourself to feel attached or hostile. Maintain a peaceful frame of mind.
Give up angry and harsh words; instead speak with a smiling face.
Your parents’ kindness cannot be repaid even if you sacrifice your life, so be respectful in thought, word, and deed.
Virtue and evil both come from perceived objects and companions, so don’t keep company with evildoers.
Don’t remain in a place where people are hostile towards you and which futhers anger and desire. If you do, it only increases disturbing emotions in yourself and others.
Stay where your state of mind is at ease and your Dharma practice will automatically progress. To remain in places of extreme attachment and aversion is only distracting. Stay where your Dharma practice develops.
If you become conceited, your virtues diminish, so give up being arrogant and haughty. If you become disappointed and disheartened, console yourself and be your own counsel. Re-embark on the path.
Padmasambhava - Advice From the Lotus Born
Precious Dakini,
When you understand the faults of samsara, there is no teacher to seek apart from that. When you have taken impermanence to heart, there is no encouragement to depend upon apart from that. When you realize all that appears and exists to be your mind, there is no path of enlightenment apart from that.
When you have firm devotion to your master, there is no buddha to find apart from that. When you delight all sentient beings, there are no Three Jewels to worship apart from that. When you cut the basis and root of thought, there is no innate nature to meditate upon apart from that. When samsaric existence is freed in itself, there is no awakened state to accomplish apart from that. Once you realize this, samsara and nirvana are not two.
- Advice from the Lotus-Born Padmasambhava to the Dakini Yeshe Tsogyal
“ The native spirit Āḷavaka: “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”
Buddha: “I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”
“What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one who they say has the best life: how do they live?”
“Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one who they say has the best life lives by wisdom.”
“How do you cross the flood?
How do you cross the deluge?
How do you get over suffering?
How do you get purified?”
“By faith you cross the flood,
and by diligence the deluge.
By energy you get past suffering,
and you’re purified by wisdom.”
“How do you get wisdom?
How do you earn wealth?
How do you get a good reputation?
How do you hold on to friends?
How do the departed not grieve
when passing from this world to the next?”
"One who is diligent and discerning
gains wisdom by wanting to learn,
having faith in the perfected ones,
and the teaching for becoming extinguished.
Being responsible, acting appropriately,
and working hard you earn wealth.
Truthfulness wins you a good reputation.
You hold on to friends by giving.
That’s how the departed do not grieve
when passing from this world to the next.
A faithful householder
who has these four qualities
does not grieve after passing away:
truth, principle, steadfastness, and generosity.
Go ahead, ask others as well,
there are many ascetics and brahmins.
See whether anything better is found
than truth, self-control, generosity, and patience.”
“Why now would I question
the many ascetics and brahmins?
Today I understand
what’s good for the next life.
It was truly for my benefit
that the Buddha came to stay at Āḷavī.
Today I understand
where a gift is very fruitful.
I myself will journey village to village, town to town, paying homage to the Buddha, and the natural excellence of the teaching!”
“ At Sāvatthī.
There the Buddha addressed the mendicants, “Mendicants!”
“Venerable sir,” they replied. The Buddha said this:
“Once upon a time, mendicants, a battle was fought between the gods and the demons. Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. Then your fear and terror will go away.
If you can’t see my banner’s crest, then look up at the banner’s crest of Pajāpati, king of gods. Then your fear and terror will go away.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods. Then your fear and terror will go away.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods. Then your fear and terror will go away.’
However, when they look up at those banner’s crests their fear and terror might go away or it might not.
Why is that? Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.
But, mendicants, I say this: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Then your fear and terror will go away.
If you can’t recollect me, then recollect the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Then your fear and terror will go away.
If you can’t recollect the teaching, then recollect the Sangha: ‘The Sangha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Sangha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ Then your fear and terror will go away.
Why is that? Because the realized One brave, bold, and stands his ground.”
That is what the Buddha said. Then the Holy
One, the Teacher, went on to say:
“In the wilderness, at a tree’s root,
or an empty hut, O mendicants,
recollect the Buddha, and no fear will come to you. If you can’t recollect the Buddha
the eldest in the world, the bull of a man
then recollect the teaching, emancipating, well taught.
If you can’t recollect the teaching,
emancipating, well taught then recollect the Sangha, the supreme field of merit.
Thus recollecting the Buddha, the teaching, and the Sangha, mendicants, fear and terror
and goosebumps will be no more.”“
2016 was actually a pretty great year of extraordinary good cinema! Every year as I reflect and make this list of the ‘top ten’ makes me realize how much our industry has genuinely progressed since the time I began reviewing films.
Below is the list of films I got to see in order of release along with my review ratings:
Wazir – 3 Stars
Airlift– 4 Stars
Sanam Teri Kasam – 2.5 Stars
Fitoor – 3 Stars
