176

Training for Happiness

LITTLE BY LITTLE you must train yourself for life, for happiness. You probably received a college degree that you spent years working for, and you thought that happiness would be possible after you got it. But that was not true, because after getting the degree and finding a job, you continued to suffer. You have to realize that happiness is not something you find at the end of the road. You have to understand that it is here, now.

I36

Feed Your Love, Not Your Suffering

NOTHING CAN survive without food, not even suffer-ing. No animal or plant can survive without food. In order for our love to survive, we have to feed it. If we don't feed it, or we feed it the wrong kind of nutrients, our love will die. In a short time, our love can turn into hate. Our suffering, our depression also needs food to survive. If our depression refuses to go away, it's because we keep feeding it daily. We can look deeply into the source of nutrition that is feeding our suffering.

Here is an essay I've written about immortality. I am aware that God is not a buddhist concept, but I believe you will find many aspects of this essay that are strikingly similar to concepts in buddhism. Either link below is fine, they are both the same content.

https://yourconstruct2.blogspot.com/

or

https://www.jamiiforums.com/threads/you-are-god-a-philosophical-essay-on-the-nature-of-existence-reality-and-immortality.1964828/

I I 5

Be a Happy Formation

THE "I" IS MADE up of the body and mind (namarupa in Sanskrit). The physical form is body, and all the other elements (skandhas) are mind. When we look deeply into these five elements, we do not see any absolute, permanent identity. They are impermanent. If you practice in such a way that harmony is established in the realm of the five elements, then joy, peace, and happiness will be possi-ble. Through breathing, through bringing your mind back to your body, through the method of deep looking, you will reestablish harmony and peace in the realm of the five elements. You will become a happy formation, pleasing to encounter, and you will be able to bring happiness to the living beings around you.

III

Taking Care of the Future

THE FUTURE IS being made out of the present, so the best way to take care of the future is to take care of the present moment. This is logical and clear. Spending a lot of time speculating and worrying about the future is totally useless. We can only take care of our future by taking care of the present moment, because the future is made out of only one substance: the present. Only if you are anchored in the present can you prepare well for the future.

106

Worrying

YES, THERE IS tremendous suffering all over the world, but knowing this need not paralyze us. If we practice mindful breathing, mindful walking, mindful sitting, and working in mindfulness, we try our best to help, and we can have peace in our heart. Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile, and live every moment of our life deeply, we will never be able to help anyone.

cross-posted from: https://lemmy.world/post/14284855

> A Discourse on The Full-Moon Night > > >On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. > > At one time, the Blessed One was residing in Sāvatthī, in the Eastern Park, in Migāra's mother's mansion, with a large assembly of bhikkhus. On that occasion, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha (observance day) of the fifteenth. > > Then, a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and said: > > "Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?" > > "Then, bhikkhu, sit down on your own seat and ask whatever you wish." > > "Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One: > > "Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging?" > > "These, bhikkhu, are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging." > > "Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question: > > "What, venerable sir, is the root of these five aggregates subject to clinging?" > > "Bhikkhus, these five aggregates subject to clinging have desire as their root". > > "Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?" > > "Bhikkhu, that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and lust is therein, that is the clinging therein." > > "Excellent, venerable sir," the bhikkhu asked further: > > "Is it possible, venerable sir, for there to be moderation in desire and lust within these five aggregates subject to clinging?" > > "It is possible, bhikkhu," the Blessed One said: > > "Here, bhikkhu, someone thinks: 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' Thus, bhikkhu, there can be moderation in desire and lust within these five aggregates subject to clinging." > > "Excellent, venerable sir," the bhikkhu asked further: > > "How far, venerable sir, does the term 'aggregates' apply?" > > "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the volitional formations aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. Thus far, bhikkhu, the term 'aggregates' applies." > > "Excellent, venerable sir," the bhikkhu asked further: > > "What, venerable sir, is the cause, what is the condition for the manifestation of the form aggregate; what is the cause, what is the condition for the manifestation of the feeling aggregate; what is the cause, what is the condition for the manifestation of the perception aggregate; what is the cause, what is the condition for the manifestation of the volitional formations aggregate; what is the cause, what is the condition for the manifestation of the consciousness aggregate?" > > "The four great elements, bhikkhu, are the cause, the four great elements are the condition for the manifestation of the form aggregate. Contact is the cause, contact is the condition for the manifestation of the feeling aggregate. Contact is the cause, contact is the condition for the manifestation of the perception aggregate. Contact is the cause, contact is the condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause, name-and-form is the condition for the manifestation of the consciousness aggregate." > > "Excellent, venerable sir," the bhikkhu asked further: > > "How does self-view arise?" > > "Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view arises, bhikkhu." > > "Excellent, venerable sir," the bhikkhu asked further: > > "How does self-view not arise?" > > "Here, bhikkhu, a learned noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view does not arise, bhikkhu." > > "What is the gratification, what is the danger, and what is the escape in the case of form; what is the gratification, what is the danger, and what is the escape in the case of feeling ... perception ... volitional formations ... consciousness?" > > "The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on volitional formations, that is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change, that is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations, that is the escape from volitional formations. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness." > > "Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question: > > "How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?" > > "Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit." > > At that time, it occurred to a certain bhikkhu: > > "So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?" > > Then, the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus: > > "There is this possibility, bhikkhus, that someone, being ignorant (misapprehending true reality), under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' You should be trained in this way, bhikkhus, regarding these matters. > > What do you think, bhikkhus, is form permanent or impermanent?" > > "Impermanent, venerable sir." > > "Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?" > > "Impermanent, venerable sir." > > "And is what is impermanent suffering or happiness?" > > "Suffering, venerable sir." > > "And is it fitting to regard what is impermanent, suffering, and subject to change as: 'This is mine, this I am, this is my self'?" > > "It is not fitting, venerable sir." > > Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, volitional formations, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, volitional formations, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.' > > These are the ten questions posed by the bhikkhu: > > Two concern the aggregates— > > Asking if they are the same or distinct, > > And about designation along with cause. > > Two more relate to identity, > > With one each on the themes of gratification, > > And the consciousness-containing body. > > ----------------- > > The Buddha taught the most on the four noble truths. This teaching shares a series of common questions he was asked on the topic. Reflecting and investigating into the five aggregates to understand them, to see their origin, passing away and cessation is how one cultivates wisdom to operate with ease in the world and in harmony in one's personal and professional relationships. > > Related Teachings: > > Teachings on Living Beings and the Five Aggregates - A series of teachings on what makes a living being a living being and the five aggregates. > > A lump of foam (SN 22.95) - The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.

I meditate. vipassana. big fan.

>Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.

-- DhammaPada Verse 178

The fruition of stream entrance is a phrase for awakening to the truth of enlightenment.

Awakening to the truth of enlightenment is not easy, however, it is also not hard. By learning the teachings of the Buddha with active reflection, and applying them to independently verify, one awakens to the truth of enlightenment gradually.

Related Teachings:

• Cultivating faith to awaken to the truth (SN 55.55) ↗️
• Canki Sutta: Preservation of truth, awakening to truth and arrival at truth (MN 95)
• Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)

74

Caught in the Idea of a Self

WESTERN PSYCHOTHERAPY AIMS at helping create a self that is stable and wholesome. But because psychotherapy in the West is still caught in the idea of self, it can bring about only a little transformation and a little heal-ing; it can't go very far. As long as we are caught in the idea of a separate self, ignorance is still in us. When we see the intimate relationship between what is self and what is not self, ignorance is healed and suffering, anger, jeal-ousy, and fear disappear. If we can practice no-self, we'll be able to go beyond the questions that make people suffer so much.

67 True Understanding THE PRACTICE OF meditation is to look at reality in such a way that the boundary between subject and object will no longer be there. We have to remove the boundary between the inquirer and the object of inquiry. If we want to understand someone, we put ourselves into his skin. In order for friends or families to really understand each other, they need to become each other. The only way to understand fully is to become the object of our under-standing. True understanding happens when we dismantle the barrier between the object of understanding and the subject of understanding.

Note: Unable to upload last night due to Lenny.world image issues that have since been fixed.

>Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.

\- DhammaPada Verse 203

As one is gradually awakening to enlightenment (known as stream-entry in the teachings) and then arriving at enlightenment (known as an Arahant), one is never experiencing bad mood regardless of what the external conditions are, one is having blossoming personal and professional relationships, is gradually freed from beliefs, is enjoying steady concentration and improved memory. The journey is one of growth in peace at all times.

Related Teachings:

• 7 kinds of wealth (AN 7.6) - The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom
• Steadying the mind against the poisons of greed, hate, delusion - A steadied mind comprehends and understands conditioned things as they’re.

The Liberating Power of Insight CONCENTRATION HELPS us focus on just one thing, With concentration, the energy of looking becomes more powerful, and insight is possible. Insight always has the power of liberating us. If mindfulness is there, and we know how to keep mindfulness alive, concentration will be there, too. And if we know how to keep concentration alive, insight will also come. The energy of mindfulness enables us to look deeply and gain the insight we need so that transformation is possible.

1. I am subject to aging; I am not exempt from aging.

One can contemplate on the way they appeared the day they were born, when they were in kindergarten, in school, how they appear today, and how they may appear as they grow old in age.

!

2. I am subject to illness; I am not exempt from illness.

One can contemplate the nature of the body and the impermanence of health.

!

3. I am subject to death; I am not exempt from death.

One can contemplate on their death, on the death of their loved ones.

!

4. I must be parted and separated from everyone and everything dear and agreeable to me.

One cannot be permanently young, healthy, have a good digestion, be able to exercise, have the same home, have their loved ones be permanently present, for the bank account to be the same.

!

5. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; whatever I do, for good or for evil, to that will I fall heir.

One can contemplate on one's intentions and actions, review them often, for the results of that will be what stays with them, and what they will be met with in the future.

!

Related Teachings:

• Kamma and its fruits (MN 135)
• Why beings fare as they do after death (MN 41)

New to Buddhism trying to learn the things so I made a counting rhyme to the tune of "Let the Bodies Hit The Floor". I just like that song and needed a good pneumonic to help me remember what I am doing with all my nows... Hope everyone has a good Friday. Of course the 8 fold path is implied at the end. I figure if i keep this in my mind I'm good...

Seeking life force (life force) Grand Snake restores.... (here we go here we go here we go now)

ONE Dharma lets live TWO paths transformative THREE precious Jewels reprieve FOUR noble truths to see FIVE skandahs we perceive SIX bardos left to weave SEVEN points of mind training FOOOOOOOOOLD

53 When You Argue with the One You Love WHEN YOU GET into an argument with someone you love, please close your eyes and visualize yourself three hundred years from now. When you open your eyes, you will only want to take each other in your arms and acknowledge how precious each of you is. The teaching of impermanence helps us appreciate fully what is there, without attachment or forgetfulness.

>Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.

\- DhammaPada verse 182

​

>“Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years. > >What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?” > >“It’s unlikely, sir.” > >“That’s how unlikely it is to get reborn as a human being. And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world. > >That’s why you should practice meditation …”

\- SN 56.48

The Buddha is sharing in these teachings on the rarity of being born as a human being, on the rarity of being born at a time when a Buddha has arisen, and on the rarity of being born when one has gained access to the Dhamma.

Related Teachings:

• Steps toward the Realization of Truth (MN 95) ↗️ \- The Buddha shares preservation (understanding) of his teachings are a precursor to awakening to the truth of the enlightenment.
• Cultivating faith to awaken to the truth (SN 55.55) ↗️ \- The Buddha share four factors that leads one to awaken to the truth of enlightenment when followed: association with good people, hearing the true Dhamma, careful attention, and practice in accordance with the Dhamma.

Upayasutta—Bhikkhu Sujato

>Consciousness stands dependent on the other four aggregates, and this attachment is what fuels the cycle of rebirth.

At Sāvatthī.

“Mendicants, if you’re involved, you’re not free. If you’re not involved, you’re free.

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Or consciousness would remain involved with feeling …

Or consciousness would remain involved with perception …

Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the feeling element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the perception element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the choices element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the consciousness element, the support is cut off, and there is no foundation for consciousness.

Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’"

---------

In this teaching, the Buddha is sharing that the consciousness aggregate can only be known through knowing of the four aggregates and not independently. Involvement (in other words, attachment or grasping) of experiences in any of these four aggregates become support for the establishment and growth of consciousness. One must reflect on the aggregates of form, feeling, perception and choices (also sometimes referred to as volitions or formations, the Pali word being Saṅkhāra).

Related Teachings:

• Teachings on Living Beings and the Five Aggregates \- A series of teachings on understanding living beings and the five aggregates. Understanding the five aggregates and grasping at the five aggregates is essential to understanding the Buddha's core teachings.
• The characteristic of Not-self (SN 22.59) ↗️ \- The Buddha shares the way to reflect on not-self. This is not a belief, but rather a reflection to be cultivated by observing where one is seeing attachment arise, where one is seeing a self, where one is seeing themselves as part of something. This should be done whenever the discontent feelings are observed for.
• Properly Appraising Objects of Attachment (MN 13) \- A teaching drawing out the gratification of sensual pleasures and its drawbacks. It further shares on reflecting on the aggregates of form and feeling.

A series of teachings that the Buddha shared on living beings and the five aggregates. The five aggregates of form, feeling, perception, volitions (choices) and consciousness, when fully understood, lead to freedom from strong feelings, to wisdom, to liberation.

>At Sāvatthī. > >“Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen … > >And what are the five aggregates? > >Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. > >Any kind of feeling at all … > >Any kind of perception at all … > >Any kind of choices at all … > >Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. > >These are called the five aggregates. > >And what are the five grasping aggregates? > >Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping. > >Any kind of feeling at all … > >Any kind of perception at all … > >Any kind of choices at all … > >Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping. > >These are called the five grasping aggregates.”

(From SN 22.48)

Elsewhere, the Buddha shares how this grasping takes place. It starts in excitement, delight, and craving.

>‘Venerable Sir, it is said, ‘a being, a being’. In what way, Venerable Sir, is one called a being?’ > >One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving for form; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for feelings; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for perceptions; therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, and craving for volitional formations (choices/decisions); therefore one is called ‘a being’. > >One is stuck, tightly stuck, in desire, longing, excitement, craving for consciousness: therefore one is called ‘a being’.

(From SA 122)

In these teachings, the Buddha is sharing an understanding of the five aggregates as:

• Form: This refers to the physical aspect of existence, including the body and physical sensations.
• Feeling: This encompasses all forms of feeling, whether pleasant, unpleasant, or neutral.
• Perceptions: This is the mental process of recognizing and labeling experiences.
• Choices (volitions): These are the various mental habits, thoughts, ideas, and predispositions that influence our actions and reactions.
• Consciousness: This is the subjective awareness of or the knowing of an object. Elsewhere, the Buddha describes consciousness aggregate by the six-classes of consciousness. they are:
  • eye-consciousness: consciousness arising on the meeting of the eye and a form
  • ear-consciousness: consciousness arising on the meeting of the ear and a sound
  • nose-consciousness: consciousness arising on the meeting of the nose and odor
  • tongue-consciousness: ....
  • body-consciousness: ....
  • mind-consciousness: consciousness arising on the meeting of the mind and an idea

A living being would have all these five aggregates and some amount of grasping present at one or more of the aggregates. Something that doesn't have all the five aggregates isn't considered a living being. Two good examples here to understand this further:

1. Plants and trees: Plants and trees have visible form, they respond to stimuli. They do not make individual choices or decisions, and don't have a free will. So although the touch me not plant responds to a touch and their environment, this is based on a set process.
2. Artificial intelligence: Although AI systems have form (software or hardware based), perceptions (they think, i.e. compute), and take different sensory inputs, they certainly don't have a free will, ability to act on their own. Now, there is a class of AI software called agents that are programmed to also have a "free-will" in the sense of being able to construct new objectives. Although this doesn't meet the threshold of independently being able to act, one could argue that a future version of such agents may sufficiently demonstrate this. However, it doesn't have the consciousness aggregate and so far, we don't know how consciousness comes to be. So, AI or AGI or ASI will not be a living being. This is described as the "hard problem of consciousness" in philosophy. Perhaps, more on this in a different post.

Only a living being is bound by kamma and experiences rebirth as a result of their grasping of the aggregates.

>"Beings are owners of their actions, heirs of their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior."

It is also only a living being that can eliminate discontentment by fully understanding the five aggregates as they are, and by eliminating the grasping at the five aggregates.

The Buddha also elsewhere describes the five aggregates through a clubbing of them into mentality-materiality (nama-rupa): the form and the mentality (the remaining aggregates). And he precisely describes the challenges that an uninstructed worldling might face in understanding "mind", "mentality" and "consciousness" as not-self:

>“Bhikkhus, the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. For what reason? Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. > >“But, bhikkhus, as to that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ —the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: ‘This is mine, this I am, this is my self.’ Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. > >“It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. > >“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering. > >“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

(From SN 12.61)

You can read further on this treatise of the four noble truths and verifying in here and now on the truth of the cessation of discontentment.

>Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.

\- DhammaPada Verse 78

Related Teachings:

1. Cultivating faith to awaken to the truth ↗️ \- Association with good people is the first of the four factors that leads one to awaken to the truth of enlightenment, also known as stream entry in the Buddha's teachings.
2. A teaching on the moral law of attraction ↗️ \- As one changes their associations, they also change their tendencies. Vice-versa, as one changes their tendencies, their associations will change.
3. Who not to associate with \- The Buddha shares a teaching on who not to associate with, who to regard with equanimity, and who to associate with.

Discussion on "The Gateless Gate" (Mumonkan) Koan 19 (two short audio dropouts in the middle)

KOAN:

Zhaozhou asked Nanquan, “What is the Way (the Dao)?”

Nanquan said, “Ordinary mind is the Way.”

Zhaozhou asked, “Should I turn myself toward it or not?”

Nanquan said, “If you try to turn yourself toward it, you turn away from it.”

Zhaozhou asked, “How can I know the Way if I don’t turn toward it?”

Nanquan said, “The Way is not about knowing or not knowing. Knowing is delusion; not knowing is blank.

If you actually reach the Way, you’ll find it as vast and boundless as space. How can you talk about this in terms of right and wrong?”

With these words, Zhaozhou had a sudden realization.

Wumen’s Verse

Spring comes with its flowers, autumn with the moon,

summer with breezes, winter with snow.

When useless things don’t hang in your mind,

that is your best season.

—Gateless Gate Case 19, with Verse

>Under the New Moon's quiet essence, let hearts be filled with gentleness, guiding all beings towards peace, fostering paths to happiness and unity, may we renew our intentions for love and understanding anew

Related Teachings:

1. Wouldn't eat without having shared
2. The gift of food
3. Kamma and its fruits

Paṁsudhovakasutta—Bhikkhu Sujato

>Meditation is like purifying gold. A meditator should progressively eliminate more refined corruptions.

“Gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only gold dust is left. A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.

When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.

But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case.

If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing it, in each and every case.

If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.”

-------

The Buddha is sharing on the method of cultivating the mind with an analogy of refining gold by describing progressively steps.

• Abandoning of bad conduct by way of body, speech and mind to adopt ethical conduct and follow precepts (coarse corruptions)
• Abandoning of sensual, malicious and cruel thoughts (middling corruptions)
• Abandoning thoughts of family, country, and being looked up to (fine corruptions)

He also shares on the insights a mind freed from these can attain to, the highest of these being the three true knowledges that he gained on the night of his enlightenment. Each insight progressively shared towards the end is a higher fruit than the one before. Not every enlightened being will opt for cultivating all of these insights, they are shared by the Buddha so if one comes across such insights in other traditions or in their own meditations, they can maintain steadiness of the mind by knowing the importance of each and not get caught up. All enlightened beings will have realised the last insight, the undefiled freedom of heart and freedom by wisdom, an ending of suffering and future rebirths.

Related Teachings:

• Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76) \- The Buddha shares 30 mental qualities to uproot and their anti-dotes to cultivate in ten pairs of threes. This teaching can be used to see the next layer of qualities one can uproot and its antidote qualities to be cultivated.
• The Realization of the Three True Knowledges ↗️ \- The Buddha shares on the three knowledges he gained on the night of his enlightenment. They refer to the last three parts of this teaching: 1.) seeing one's past lives, 2.) seeing beings arise and pass away in accordance with their kamma, 3.) realising the freedom from the defilements through wisdom from greed, hate, delusion that lead to rebirth.
• Steadying the mind against the poisons of greed, hate and delusion (AN 4.117) \- A teaching on the three poisons of the mind that lead to rebirth, and intoxication which prevents understanding the causes of greed, hate, and delusion
• Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61) \- Tracing the dependent causes of what leads to ignorance and what leads to wisdom.

A new student of the Buddha asked him once if the path of enlightenment can be described in a way where there is gradual progress, much like other professions where one progress through skill levels to eventually become proficient.

As the Buddha shares in this teaching, the whole of the path is one in which there is gradual training, gradual practice and gradual progress.

The sequential training steps that the Buddha guides a new student joining in his tradition are:

1. Practice of moral conduct: The Buddha provides guidance to the household practitioners to implement the five precepts (eight precepts for the ordained practitioners).

‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

Read about the five precepts

Guide on cultivation of ethics for a lay practitioner (from DN 31)

2. Practice of sense restraint: The Buddha advises to guarding the sense-doors.

When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve restraint over it. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’

3. Eating in moderation: The Buddha advises to eat only to nourish the body, not for taking delight, and not in excess.

He advises against eating food to comfort difficult emotions.When they guard their sense doors, the Realized One guides them further: ‘Come, mendicant, eat in moderation. Reflect rationally on the food that you eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’

4. Be committed to wakefulness: The Buddha then advises the student to practise wakefulness of the mind. He recommends on a combined practise of walking, sitting meditation along with lying down in the lion's posture in the night.

When they eat in moderation, the Realized One guides them further: ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the evening, continue to practice walking and sitting meditation. In the middle of the night, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’

5. Be committed to situational awareness: The Buddha then advises the student to train the awareness of mind.

When they are committed to wakefulness, the Realized One guides them further: ‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’

6. Cultivation of samadhis, absorptions, jhanas: The Buddha then advises the students to practise cultivation of the absorptions by going into seclusion.

When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ And they do so.Here, he then further advises them on how to give up the five hindrances and attain to the jhanas, and then attain to the states of enlightenment.

Notice the guidance of the Buddha is on doing one thing-at-a-time. Modern research shows that a continued practise of a new habit for 25 days to be effective in creating a reflexive memory of it, and also that building of new habits should be practised one at a time. Read more on the science of habits ↗️

Also notice that the Buddha doesn't ask for perfection. As cultivation of each subsequent state also purifies the previous steps. So one needs to implement each step to the best of their ability while seeking guidance from a teacher as required. There is a positive reinforcement cycle that one should observe in the condition of mind being improved all the time as they practise the teachings of the Buddha.

The Buddha advises a balance of dedicated effort while also staying relaxed, an analogy he gives through how the strings of lute should be neither too tight nor too lose for playing good music. In the same way, mind is best trained by maintaining a balance of energy and relaxation (excess leads to restlessness, and too little leads to laziness).

You can read the full teaching over here: https://suttacentral.net/mn107

> Mind precedes all mental states. Mind is their chief; they are all mind-wrought.

> If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

\- DhammaPada Verse 2

---

Related Teachings:

• Two classes of thoughts and the four right efforts ↗️ - The Buddha shares insights on the mind's workings and how one can choose to cultivate the mind's landscape
• Intention shapes all phenomena ↗️ - Understanding kamma in brief
• Eight harmful and beneficial qualities ↗️ - Qualities that lead to decline and to growth in both secular and spiritual domains

This wonderful art is from Alex Jenkins: https://twitter.com/AlexJenkinsArt/status/1750174065954811930

>In the turning wheel's first noble fold, Lies the truth of discontentment told. With eyes that see beyond the veil, We discern the unsatisfactory trail.

>The mind, a canvas, dark and vast, Where shadows of attachment are cast. Through insight's lens, clear and keen, We see the end of suffering's scene.

This is an inspired verse with a message of making an effort to cultivate the right view: to reflect on the discontentment in form, feelings, perceptions, choices and consciousness as one interacts with the world.

Related teachings:

• Gradual training, gradual practice and gradual progress - This is the practice outline that the Buddha shares with his students which enables them to cultivate the third eye through the immersions known as jhānas. It is through the clarity of this third eye that one can clearly see the four noble truths.
• The characteristic of Not-self - This is the way to reflect when one is in jhānas to awaken to the truth of enlightenment. This can also be done outside of jhānas as one is interacting with the world or reading the Buddha's teachings and as there is an observation of grasping towards objects, a tug / a pull of the mind, one can reflect on the three characteristics of impermanence, not-self and discontentment to let go of the mind's pull, to let go of the grasping.

---

Reposted from https://lemmy.world/c/buddhadhamma.

26 Sovereign of the Five Elements

EACH ONE OF US is sovereign over the territory of our own being and the five elements (Sanskrit: skandhas) we are made of. These elements are form (body), feelings, perceptions, mental formations, and consciousness. Our practice is to look deeply into these five elements and discover the true nature of our being the true nature of our suffering, our happiness, our peace, our fearlessness.

cross-posted from: https://lemmy.world/post/11106502

> ! > > “Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change. > > In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping. > > So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.” > > ---- > > The Buddha is sharing a teaching guideline here that there is no instant enlightenment. Such thoughts are the mind operating by grasping and craving, the opposite of training per the Buddha's teaching guidelines. > > Rather, one trains diligently in the training of the higher ethics (purification of mind), higher mind (concentration, jhānas, samādhi) and higher wisdom cultivation. As one does this, they're gradually freed from the defilements by not grasping. > > ​ > > Related teachings: > > * Gradual training, gradual practice and gradual progress > * Teachings on Living Beings and the Five Aggregates > * The characteristic of not-self

Section V. The Way to a Fortunate Rebirth

!

>The Buddha likens sentient beings to lotus flowers in various stages of growth within a pond. Some, like lotuses near the surface, are capable of awakening quickly through exposure to his teachings. However, most people are like lotuses deep underwater. They benefit from the teachings (likened to sunlight) and need time to mature and attain realization, often over many lifetimes. This spiritual journey requires cultivating wholesome qualities and avoiding rebirth in realms of misfortune, instead seeking rebirths conducive to further spiritual progress. > >The Buddha explains that our actions (kamma, or karma) significantly influence this process. Kamma refers to intentional actions driven by volition, which can manifest mentally, verbally, or physically. These actions, whether good or bad, create potential for corresponding results (vipāka) or fruits (phala) to arise in this life or future lives, governed by the ethical nature of the actions.

Introduction

1. The Law of Kamma
   1. Four Kinds of Kamma (AN 4.232)
   2. Why Beings Fare as They Do after Death (MN 41)
   3. Kamma and Its Fruits (MN 135)
2. Merit. The Key to Good Fortune
   1. Meritorious Deeds (It 22)
   2. Three Bases of Merit (AN 8.36)
   3. The Best Kinds of Confidence (AN 4.34)
3. Giving
   1. If People Knew the Result of Giving (It 26)
   2. Reasons for Giving (AN 8.33)
   3. The Gift of Food (AN 4.57)
   4. A Superior Person’s Gifts (AN 5.148)
   5. Mutual Support (It 107)
   6. Rebirth on Account of Giving (AN 8.35)
4. Moral Discipline
   1. The Five Precepts (AN 8.39)
   2. The Uposatha Observance (AN 8.41)
5. Meditation
   1. The Development of Loving-Kindness (It 27)
   2. The Four Divine Abodes (from MN 99)
   3. Insight Surpasses All (AN 9.20, abridged)

---

This is the fifth section of: In the Buddha’s Words: An Anthology of Discourses from the Pali Canon by Bhikkhu Bodhi, published by Wisdom Publications, but linked to the free translations available on SuttaCentral.net.

If you've enjoyed these and would like to purchase the print or e-book versions, you can do so here: https://wisdomexperience.org/product/buddhas-words/.

I9 Flowers and Garbage

FLOWERS AND GARBAGE are both organic in nature.

So looking deeply into the nature of a flower, you can see the presence of the compost and the garbage. The flower is also going to turn into garbage, but don't be afraid! You are a gardener, and you have in your hands the power to transform garbage into flowers, into fruit, into vegetables. You don't throw anything away, because you are not afraid of garbage. Your hands are capable of transforming it into lowers, or lettuce, or cucumbers.

The same thing is true of your happiness and your sor-row. Sorrow, fear, and depression are all a kind of garbage. These bits of garbage are part of real life, and we must look deeply into their nature. You can practice in order to turn these bits of garbage into flowers. It is not only your love that is organic; your hate is, too. So you should not throw anything out. All you have to do is learn how to transform your garbage into flowers.

!

“These three people are found in the world. What three? There is a person who you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is a person you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is a person you should associate with, accompany, and attend.

Who is the person you should be disgusted by, and not associate with, accompany, or attend? It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.

Who is the person you should regard with equanimity, and not associate with, accompany, or attend? It’s a person who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is irritable and bad-tempered. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, someone is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.

Who is the person you should associate with, accompany, and attend? It’s someone who is ethical, of good character. You should associate with, accompany, and attend such a person. Why is that? Even if you don’t follow the example of such a person, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such a person.

These are the three people found in the world.

>A man who associates with an inferior goes downhill,but associating with an equal, you’ll never decline;following the best, you’ll quickly rise up,so you should keep companywith people better than you.”

--------

The Buddha shares guideline on choosing one's associations and company. For it is through associations that one can decline, avoid decline or grow in qualities.

​

1. By associating with a person who is unethical, one is giving rise to the same qualities, leading to decline.
2. By associating with a person of bad temper, with ill-ill, one is giving rise to similar qualities, leading to decline.
3. By associating with a person who is ethical, one is giving rise to similar qualities in oneself, leading to their growth, not decline.

​

Related teachings:

• Teachings on the eight harmful and beneficial qualities (external link)
• Another discourse on who to associate with
• Factors to cultivate faith (association with wise is one of the four factors) (external link)
• Moral law of attraction (external link)

!

>Not the sweet smell of flowers, >not even the fragrance of sandal, tagara, or jasmine >blows against the wind.

> But the fragrance of the virtuous blows against the wind. >Truly the virtuous man pervades all directions >with the fragrance of his virtue.

\- DhammaPada verse 54

The Buddha shares the cultivation of virtue and purification of ethical conduct as the foremost practice to his students for progressing on the path to enlightenment. Read on the training guidelines for the entire path (external link).

Read this teaching on six directions for how lay practitioners should be cultivating virtue.

Read this teaching on the cultivation of seven kinds of wealth (external link).

----

Originally posted in: https://lemmy.world/c/buddhadhamma

cross-posted from: https://lemmy.world/post/10571283

> >One by one, > > > >little by little, > > > >moment by moment, > > > >a wise man should remove his own impurities, > > > >as a smith removes his dross from silver. > > \- DhammaPada verse 239 >

cross-posted from: https://lemmy.world/post/10519722

> The truth of Nibbāna is fundamental to the Buddha's teachings and also what one awakens to (stream entry) as well as the end goal of the teachings (arahantship). In this post, I will share an approach for cultivating faith in this goal by making a case for the verification of Nibbāna using recent modern science. > > To understand the truth of Nibbāna, I will start out with a complete presentation of the four noble truths in a way that they can be apparent in the here and now with applied reflection. After this, I will make a case for the verification of Nibbāna via modern science, and at the very least, a strong signal that should move the needle towards cultivating faith for some of us that are on the fence. And perhaps, this can serve as a springboard for some of us to dedicate more of our time to gradually learn the teachings of the Buddha and independently verify the truth for ourselves, going beyond doubt. > > # The Four Noble Truths > > >1. The truth of discontentment: The feelings of each moment to moment experience are subject to discontentment. The form, perception, volitions, consciousness (together the five aggregates) of each moment to experience are subject to discontentment. > > The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the problem” with the unEnlightened mind through an understanding of The Five Aggregates. > > The Five Aggregates are what makes “a being, a being”. A living being will have all five aggregates, also known as “elements” or “collections”. > > The Five Aggregates > > Form: the physical body. > > Feelings: results of experiences in the mind through The Six Sense Bases. > > Perceptions: a belief or opinion based on how things seem. > > Volitional Formations: choices or decisions that are made. > > Consciousness: the mind. > > It is when the mind “clings” or “holds on” to The Five Aggregates that the mind experiences continued discontentedness. Observing the impermanent nature of The Five Aggregates, a human being can “let go” no longer experiencing discontentedness due to “holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of Rebirth. > > Due to clinging to The Five Aggregates and a being coming into existence, the mind will experience discontentedness. > > All unEnlightened beings will experience discontentedness. > > Let's take the feelings aggregate to verify this in the here and now: painful feelings such as anger, sadness, anxiety, frustration, ill-will, jealousy, or neither-painful-nor-pleasant feelings such as shyness, boredom, loneliness, discomfort, melancholy are subject to discontentment. However, the Buddha also shares that the pleasant feelings such as excitement, happiness, elation, thrill, euphoria etc. are no exceptions and also subject to discontentment. We can perhaps see the truth of this through the understanding of these conditioned pleasant feelings lacking permanence. Do you often think about that "peak experience" in your life? There you go, that's the verification of the first noble truth for the feelings aggregate. With some more reflection, this can be seen for the other aggregates too. > > ​ > > >2. The truth of the cause of discontentment: It is the underlying craving for renewed existence, accompanied by desire or lust, seeking excitement here and there, that is craving for sensual pleasures, craving for existence and craving for extermination. > > The second noble truth explains the underlying cause of why the mind experiences discontentedness. > > It is craving/desire/attachment that causes the mind to experience discontentedness. > > Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental longing for something with a strong eagerness. The mind pulling in a direction for objects of its affection. > > The Buddha provides specific cravings that the unEnlightened mind will experience. It is “craving which leads to renewed existence”. Not only does craving cause discontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/attachment in the mind, a being will experience rebirth. > > The unEnlightened mind will seek pleasant feelings chasing after the objects of its affection. The Buddha explains this as craving that is “accompanied by excitement and desire, seeking excitement here and there; that is craving for sensual pleasures”. The unEnlightened mind will pull in the direction of the objects of its affection and if it gets what it “wants”, the mind experiences temporary pleasant feelings. If the mind does not get what it “wants”, it will experience painful feelings. Many times the mind does not know what it “wants” and will experience feelings that are neither painful-nor-pleasant. > > Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness never being able to find peace or be at ease because it is constantly chasing after something experiencing pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant. > > The Buddha further explains how the mind has “craving for existence” which is a mental longing with a strong eagerness to exist in the world. With the mind holding on to existence, a being will continue to experience discontentedness and discontentedness in future existences within The Cycle of Rebirth due to the craving/desire/attachment in the mind for continued existence. If there is birth, there is going to be discontentedness. > > The mind also can have “craving for extermination” or death. This would be a being who is interested in death through suicide or other destructive conduct. If the mind has craving/desire to eliminate life, the mind is not in the middle and will experience discontentedness and rebirth due to this craving. > > All craving/desire/attachment will produce discontentedness in the mind. There is no such thing as a wholesome craving/desire/attachment. > > ​ > > >3. The truth of the cessation of discontentment: There is a cessation of discontentment. It is the remainderless fading away and elimination of the same craving, the giving up and letting go of it, freedom from it, non-reliance on it. > > Through training the mind to eliminate mental longing with a strong eagerness, the mind can reside peaceful, calm, serene, and content with joy because it is no longer seeking pleasant feelings through impermanent conditions and, thus, welcoming in painful feelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to be inwardly peaceful and content or “satisfied with what is”. > > The Buddha explains the elimination of discontentedness as “it is the remainderless fading away and elimination of the same craving, the giving up and letting go of it, freedom from it, non-reliance on it”. > > Through training the mind to eliminate craving/desire/attachment, the mind can reside peaceful, calm, serene, and content with joy - permanently. Through training the mind to no longer chase after the objects of its affection, it can find inner peace no longer experiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind can experience unconditioned mental qualities such as peacefulness, calmness, serenity, and contentedness with joy. > > The inner feelings of the Enlightened mind are not based on impermanent conditions but instead, the mind is always peaceful, calm, serene, and content with joy not based on temporary conditions. This is accomplished through training the mind to eliminate craving/desire/attachment as described in this entire book series. > > Through training the mind in this way, the mind can eliminate 100% of all discontent feelings. > > ​ > > >4. The truth of the way of cessation of discontentment: It is the noble eight fold path: namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration is the way that leads to the cessation of discontentment. > > This last noble truth shows the path to verify the third truth. It is The Eight Fold Path that provides the complete and perfect solution for how to actively train the mind to eliminate 100% of all discontentedness. While craving/desire/attachment is the cause of the problem and the solution to eliminate discontentedness is to eliminate all craving/desire/attachment, there is an entire path one needs to learn, reflect on, and practice to liberate the mind from discontentedness. > > The Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration”. > > The Four Noble Truths is the primary core Teaching that establishes Right View helping a Practitioner to examine the problem, cause of the problem, solution to the problem, and the path leading to the complete elimination of the problem. It is The Eight Fold Path that is the central Teaching of The Buddha with the vast majority of his Teachings integrating into The Eight Fold Path in one way or another. > > It is through learning, reflecting, and practicing The Eight Fold Path that the mind is trained to be able to completely eliminate all unwholesome decisions that motivate unskillful conduct that leads to unwholesome results. Through training the mind in The Eight Fold Path, it is transformed into making only wholesome decisions that motivate skillful conduct that leads to wholesome results. > > # Verifying in the here and now > > The first two truths can become readily apparent in the here and now or with some reflection on your experiences. However, verifying the cessation of discontentment requires building a life practice of the noble eightfold path. You can verify the 3rd truth by way of verifying the 4th truth, and this typically requires one to commit to building a life practice. Depending on how much farther our current life routine is from the Buddha's prescribed way of being in the Noble eightfold path, setting out to verify the 3rd and 4th noble truths may require a stronger faith than we currently hold -- to commit ourselves to doing the necessary work. > > In this post, I'm sharing another way to verify the 3rd noble truth -- through the mode of science. The verification / demonstration is of the same quality as the one we hold in Einstein's (E = mc²) equation being true while not having to chance to verify it on our own. While science did not exist during the time of the Buddha 2500 years ago, the Buddha emphasized on the discovery of truth via a reasoned critical inquiry, vy direct observation and independent verification, in much the same way that modern science advocates for. You can read his exact words and teaching on the topic of truth over here: https://www.reddit.com/r/WordsOfTheBuddha/comments/1893o1o/canki\_sutta\_preservation\_of\_truth\_awakening\_to/. > > The Buddha also had a clear position on what are insufficient grounds for building faith. He shares 10 conditions that one shouldn't rely on for the discovery of truth. You can read his exact words and teaching in this post: https://www.reddit.com/r/WordsOfTheBuddha/comments/18adf05/kalama\_sutta\_importance\_of\_inquiry\_and\_personal/. > > # Verifying The Noble Truth of Cessation with Modern Science > > Coming to Modern science: being this democratic body of work that allows for universal participation for the discovery of new truths, building on them, allowing for course correction, and being based in empiricism - has emerged as a strong currency for truth in the last five centuries. The science a kid living in Middle East studies is the same science that the rest of the world studies. > > As Carl Sagan puts it: > > >"Science is a way of thinking much more than it is a body of knowledge." > > The Science of Cessation > > A paper published in April 2023 documents a subject demonstrating cessation of perception and feeling for a duration of 90 minutes under the bright lights of a modern science lab. The subject undergoes consciously shutting down their mind and self to a state where they experience no thoughts or feelings and can't be woken up from akin to an anesthesia. Except the meditator can consciously induce it and with training, stay in this state for a pre-determined duration lasting up to 7 days. This physically observable characteristic makes it possible to study this state and human physiology scientifically. > > Here is the link to the paper https://pubmed.ncbi.nlm.nih.gov/37714573/ \+ https://www.sciencedirect.com/science/article/abs/pii/S0079612322001984?dgcid=rss\_sd\_all. This and other recent research studies are opening a gateway to help humanity better understand the science of consciousness and brain. > > Here is a video conversation with the subject of the study and the scientist who was part of the research team conducting the experiment explaining the details of the study and its implications: https://www.youtube.com/watch?v=OIEWAerJKOs. > > # Nirodha Samapatti and the Noble Truth of Cessation of Discontentment > > Now, Nirodha Samapatti also known as cessation of perception and feeling is a well-described state in the early Buddhist texts in Pali canon. > > Here is a sutta describing the state of cessation of perception and feeling, which is a factor of liberation: https://suttacentral.net/an9.47/en/sujato. > > >Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.” > > The Buddha shares this as a definitive way to confirm that extinguishment is reached in present life. > > There is another sutta describing the state of cessation of perception and feeling in a correspondence between Venerable Mahākoṭṭhita and Venerable Sāriputta: https://suttacentral.net/mn43/en/sujato. > > >“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” This distinction is critical, as it sometimes happens that a person in deep meditation seems as if dead. > > > >"When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.” > > It is noted that a meditator can stay in the state of Nirodha Samapatti for up to 7 days and come back. > > While Nirodha Samapatti is a definitive way to confirm the extinguishment of Nibbāna is reached, it is not a necessary attainment for one to reach Nibbāna. It is described as one of the eight liberations in another sutta, DN 16 https://suttacentral.net/dn16/en/sujato > > >Ānanda, there are these eight liberations. What eight? > > > >Having physical form, they see forms. This is the first liberation. > > > >Not perceiving form internally, they see forms externally. This is the second liberation. > > > >They’re focused only on beauty. This is the third liberation. > > > >Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. > > > >Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. > > > >Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. > > > >Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. > > > >Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. > > > >These are the eight liberations. > > \-------- > > Thank you for reading the entire way. Or if you've come here directly, here's the needle in the haystack about how modern science can verify the truth of the existence of Nibbāna through a study of a subject who attained to Nirodha Samapatti under the bright bright lights of a science lab and allowed scientists to wire his brain like a christmas tree: https://www.youtube.com/watch?v=OIEWAerJKOs. > > Once you've digested and verified the state of Nirodha Samapatti and the associated research, perhaps you may decide to learn the teachings of the Buddha to independently verify the truth in them. > > You may be interested in checking this post next on the factors of cultivating faith: https://www.reddit.com/r/WordsOfTheBuddha/comments/189qyul/cultivating\_faith\_to\_awaken\_to\_the\_truth\_sn\_5555/ > > ​

7 Why We Suffer

WHEN WE LOOK deeply at the nature of things, we see that in fact everything is impermanent. Nothing exists as a permanent entity; everything changes. It is said that we cannot step into the same river twice. If we look for a single, permanent entity in a river, we will not find it. The same is true of our physical body. There is no such thing as a self, no absolute, permanent entity to be found in the element we call "body." In our ignorance we believe that there is a permanent entity in us, and our pain and suffering manifest on the basis of that ignorance. If we touch deeply the nonself nature in us, we can get out of that suffering.

365 This Is the Revolution WE HAVE TO wake up! We have to make it possible for the moment of awareness to manifest. This is the practice that will save us this is the revolution.