#theravāda

[dasenergi-diary]

I have been back for a week now, from the silent meditation retreat I went on in August.

As always, you come back from these retreats as a changed person. I am not the same person as I was in July.

Oddly, there is not a lot I want to share about this retreat. But there are a few things I want to say.

First, the things I loved:

I love being in noble silence.

I love being in the mountains.

I love that food was provided for me, and I didn't need to want for anything.

I loved watching and listening to the birds and all of the other animals I saw.

I love hiking in the middle of nowhere and not seeing another soul.

I loved doing yoga every night under the stars, and afterwards just laying there watching the night sky.

I love meditation. My two favorite mediations, the first meditation of the day at 6am and the last meditation of the day at 9pm.

Usually when I come home from these retreats, I try to continue my practice. Meditating every day and eating healthier, etc.

But not this time.

Whereas everything about this retreat was just like every retreat I have ever been on, one thing was distinctly different — the teacher and the type of meditation she taught.

She was born into Buddhism in a Buddhist country. It is all she has known, often living in Buddhist monasteries.

In the United States most people gravitate to Buddhism after experiencing some hardship, looking for freedom from suffering. Most Buddhist practitioners in the United States want actionable teachings. Tangible things we can do, to be free from suffering. Tell us what to do, and we will do it.

Whereas my teacher doesn't teach us to do anything. “Do nothing. Just be aware. Observe what is happening right now. Be curious.”

“If you brush your teeth with your right hand, what is your left hand doing?”

I spent several days just watching my mind thinking…

"The mind is not you, it is a process happening all by itself."

The #1 thing my mind does? It makes plans. It's always planning. It plans things to do. It also plans conversations that I might have some day. It fantasizes about things that might happen, and plans what I would do, how I would react.

As my thinking mind was sensory deprived while on the retreat (no reading, no writing, no talking, etc.) it's favorite activity was counting. It wasn't counting anything in particular. It just likes to count 1-2-3-4-5…

Whenever I caught my mind counting, I stopped and checked all six sense doors:

What can I hear?

What can I see?

What can I smell?

What can I taste?

What can I feel?

How is my mind?

I used the counting as a reminder to be in the present moment and "pay attention to what I can be aware of in the present moment." And then I would usually follow that up with, "And what else?"

Don't meditate. Just be relaxed. Be aware. THAT is meditation.

A lot of people at the retreat had a problem with this style of "meditation". They wanted something to focus on. A mantra. A task to do / perform. Loving-kindness / metta meditation. Forgiveness meditation. Something other than doing nothing.

What dawned on me was that after 20+ years of meditation, this "style of meditation" accurately described my daily practice. I just didn't have a name for it or a way to describe it until now. I don't sit daily anymore, because I am always in a constant state of mindfulness… Being aware.

When I swim I am meditating. When I am fixing dinner I am meditating. When I am mowing the lawn I am meditating. When I am doing the dishes I am meditating. When I fall asleep at night I am meditating.

"Don't meditate with expectations. Let go of goals and simply observe what is happening right now."

"Don't be eager for results. Let things happen naturally."

"If you are tense, the mind cannot see clearly. Be relaxed and aware."

"Be here right now."

"Meditation is not just about sitting. It's about how you live your life."

[raffaellopalandri]

The Tyranny of the Trivial: Why My Wardrobe is Pure Function

Daily writing promptIf you were forced to wear one outfit over and over again, what would it be?View all responses For most, the daily ritual of getting dressed is a carefully orchestrated dance. They pirouette around their closets, agonizing over colour palettes, layering options, and that ever-present question: “Do I look well in it?” Photo by Max Mishin on Pexels.com But for me, the…

[t-jfh]

Maha Ghosananda (full title Samdech Preah Maha Ghosananda - Khmer: សម្តេចព្រះមហាឃោសានន្ទ; Pali: Mahāghosānanda; May 23, 1913 – March 12, 2007) was a highly revered Cambodian Buddhist monk in the Theravada tradition, who served as the Patriarch (Sangharaja) of Cambodian Buddhism during the Khmer Rouge period and post-communist transition period of Cambodian history. His Pali monastic name, 'Mahā Ghosānanda', means "great joyful proclaimer". He was well known in Cambodia for his annual peace marches.

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🔔 Wisdom for Today - Buddhistdoor Global: Teachings from the world of Buddhism and beyond, updated each weekday:

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[tavina-writes]

Why Is the Unclean Realm Called That?

Okay so, I was salty yesterday but I am calm! Today!

Let's talk about the name of the Qinghe Nie Sect Seat and why it's translated as "The Unclean Realm" and what thematic implications this name ties into.

The Chinese characters for Unclean Realm is 不净世 (bujingshi), and translating this as "unclean realm" is not inherently a bad translation at all! It gets the idea across and it's short and pity, like Nightless City for 不夜天城 (Buyetiancheng) or Cloud Recesses for 云深不知处 (yunshenbuzhichu). Unfortunately English words tend to have more syllables in them than Chinese words and the other unfortunate thing about like, translation especially for subtitles is that you have to get the translation across in the same amount as it takes for the characters to talk because most casual viewers are not pausing their screens to read translator notes especially when the thing in question is actually just, far more complicated to explain than just a sentence.

Now, to get into 不净世 (bujingshi) and what it actually means, we do have to look at the concept it comes from: 不净观(bujingguan)/asubhabhāvanā, which is a Theravāda Buddhism concept that focuses on the contemplation of defects (also on occasion translated as the contemplation of the foul/decay) especially in the sense of contemplating one's own physical decay as a meditative exercise that reminds practioners to let go of the world/worldly desires bc of the commonality of like "yeah all life in the world will eventually become a corpse and decay, so while we're here don't be too fussed about wealth and glory and power and having objects"

So, in that sense, the Bujingshi is "the realm where we let go of physical desires because eventually we all become one with the world through decay and there is no reason to contemplate wealth and material objects." Does this. Sound like someone's philosophy. Does this remind you of that line from the book that says Nie Mingjue does not care for money, women, wine, or glory.

Does it perhaps also ironically tie into his fierce corpse or Nie Huaisang contemplating decay as a state of being throughout the second life? Perhaps!

But really this is a very clever and philosophical name that ties into so much of the Nie Sect's whole deal, and seeing it being treated as kind of a haha funny thing or a totally mysterious weird thing to be called is kind of. Depressing at times.

[crazycatsiren]

There are 2 major branches of Buddhism: Theravāda (School of the Elders) and Mahāyāna (Great Vehicle).

Theravāda emphasizes the attainment of nirvāṇa (extinguishing) as a means of transcending the self and its mortal body, therefore ending the cycle of death and rebirth (saṃsāra). Mahāyāna emphasizes the path of the Bodhisattva toward Buddhahood and the work for the liberation of all beings on earth.

The Theravāda branch is widespread in Sri Lanka as well as Southeast Asia, namely Myanmar, Thailand, Laos, and Cambodia. The Mahāyāna branch (which includes the schools of Zen, Pure Land, Nichiren, Tiantai, Tendai, and Shingon) can be found predominantly in Nepal, Bhutan, China, Malaysia, Vietnam, Taiwan, Korea, and Japan.

The Vajrayāna (Indestructible Vehicle) branch, also known as Secret Mantra, Tantric Buddhism, Esoteric Buddhism, can be a separate branch of Buddhism by itself or a branch within Mahāyāna. Tibetan Buddhism preserves the Vajrayāna traditions of 8th century India and is practised mainly in Tibet, the Himalayan states, and Mongolia.

[the-monkey-ruler]

Is there any place where I can info on Buddhist monks that I can use. I was trying to find out something and got two conflicting answers

I would recommend documentaries as I have found that to always be a great way to find and consume information, but honestly, you have to remember that there are different schools of Buddhism and there have been changes over the years so if you see different answers, it could be that you were looking at two different groups.

Buddhists generally classify themselves as either Theravāda or Mahāyāna. An alternative scheme used by some scholars divides Buddhism into the following three traditions or geographical or cultural areas: Theravāda (or "Southern Buddhism", "South Asian Buddhism"), East Asian Buddhism (or just "Eastern Buddhism") and Indo-Tibetan Buddhism (or "Northern Buddhism). Hinayana (literally "lesser or inferior vehicle") is a derogatory term to name the family of early philosophical schools and traditions from which contemporary Theravāda emerged, so a variety of other terms are used instead, including: Śrāvakayāna, Nikaya Buddhism, early Buddhist schools, sectarian Buddhism and conservative Buddhism.

Not all traditions of Buddhism share the same philosophical outlook or treat the same concepts as central. Each tradition, however, does have its own core concepts, and some comparisons can be drawn between them.

[radical-revolution]

BUDDHA SPEAKS

Subhuti, how does a person first feel the need to save beings?

He becomes aware of that kind of wise insight which shows him beings as on their way to destroying themselves. Great compassion then takes hold of him.

He survey the world, and what he sees fills him with agitation. So many carry the burden of actions that bring their own punishment in their wake; others have been born in unfortunate circumstances in which they know nothing of the truth; yet others are doomed to be killed in wars or to be enveloped in a net of false views or to fail to find the way; and there are yet others who have had a fortunate birth and who have begun to find freedom but have lost it again.

So such a person radiated great friendliness and compassion over all these beings and gives his attention to them, thinking, "I would like to save these beings, I would like to release them from all their sufferings." BUT ... He does not make his desire into an attachment, for he never turns his back on full enlightenment. For he know that only when his thoughts are supported by Perfect Wisdom will they bear fruit. Only from the realm of Perfect Wisdom can he point out the path, shed light in darkness, set people free, and cleanse the organs of vision of all beings.

Prajñāpāramitā.

Prajñāpāramitā (Sanskrit: प्रज्ञापारमिता) means "the Perfection of Wisdom" or "Transcendental Knowledge") in Mahāyāna and Theravāda Buddhism.

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[tiramit]

what Is a living being?

[Two articles by Ajahn Amaro discussing the Buddhist meaning of Rebirth and related truths]In the Theravāda Buddhist world, the Sutta on Loving- Kindness is one of the best known, best loved, and most often recited of the Buddha’s discourses.     Wishing: In gladness and in safety,     May all beings be at ease.     Whatever living beings there may be;     Whether they are weak or strong,…

[dreaminginthedeepsouth]

[Image: A meaningful (to me) gold ring with a textured surface sits on wet grey stone glinting in sunlight and the reflection of green trees and sky]

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Riddles in the Dark One of the simplest ways to define the Buddhist concept of “emptiness” (suññatā) is that a thing is “empty of what isn’t there.” We’re looking at what is absent in a thing that we have been assuming is present. What could that be? My kid and I have been listening to The Hobbit together, and of course the riddles are one of the best parts. Riddling, the book tells us, is an ancient sport, and even dreadfully evil (read: traumatized) people like Gollum respect its rules. Begging forgiveness of master Tolkien (and master Baggins) here’s a riddle: Absent though you think I’m here In all things you hold most dear Nowhere will you find me tied To the shape your eyes have spied What am I? Philosophically, we say that the thing that is absent is “essence,” or “substance,” both of which refer to a hypothetical permanent defining attribute of a thing that persists through any change that happens to the physical object we call the thing. But essence is an idea, nothing more. It is the “soul” of a thing, which we may have an intuition about, but no actual evidence for. All the evidence suggests that physical forms, as well as the ideas and names that describe them, all change. So I think the simplest way to answer the riddle is “meaning.” What is the soul, or the essence of a thing, if not a way of saying that it has a fundamental meaning? The meaning a thing holds is a concept that defines a thing in as deep a way as we are able. So a simple way to think about emptiness is to recognize that any meaning we give to a thing (object, entity, experience, concept, intuition, place, culture) is contingent—contextual, dependent on time, place, and relationship. Another way of saying that is that in the absence of telling a story about a thing, that thing has no intrinsic meaning. The meaning is in the telling and hearing, not in the thing itself. (There is no “thing itself.”) The usual mistake in understanding emptiness is taking this to mean that things do not “exist,” in any way other than as illusion. But that’s just a conceptual trap. “Exist” and “doesn’t exist” are just more layers of story and meaning—and the Buddha explicitly rejected them as irrelevant concepts. The meaning bound up in these words is that something that doesn’t exist doesn’t matter, and that’s terrifying. Our lives don’t matter? Good and evil in the world don’t matter? That doesn’t feel right—because it isn’t. Existence is a philosophical conversation called ontology. What matters is a different conversation, and it’s the more important: ethics. Things are empty of intrinsic meaning. Any story we tell about a thing is thus more about us than the thing. In the Theravāda system, this is the first insight that leads to liberation from suffering, called nāma-rūpa, or “name and form.” It is the recognition that the name of a thing, which is the closest we can come up with to identifying its fundamental identity, or meaning, is not the same as the physical thing it points to. The label rides alongside the thing like the answer to a riddle. The riddle is the strange poem of direct experience, which is oblique, poetic, always leaping the bounds of whatever concept we try to bind it in. The answer is a name, which seems final, but which ends the game. Which is more ecstatic, more resonant with mystery, the riddle— Alive without breath, As cold as death Ever thirsty, never drinking, Clad in mail, never clinking —or the answer, stolid as a full stop: fish? The riddle sings. The answer thuds. It’s always like this. Emptiness recognizes that the answer to the riddle of experience never sufficiently sings the meaning of the thing. There is no soul in a person because no single concept can do justice to the wild mystery of a life. For a map to depict in perfection every detail of a landscape, it would have to be an identical replica of the place, and just as large. No concept is that capacious. So the thing is empty of the meaning we think it has—the name that defines it. Emptiness, philosophically, turns out to be a word problem. A riddle. It points to a mistake we keep making… until we don’t. When we recover from the illusion that things are what we call them, an incredible spaciousness opens up around us. Suffering is basically emotional, the Buddha tells us, as we react to the stories unfolding around us. Freedom is a word for when our emotions are unbound from story, and set free to respond more intimately to life as it unfolds. The real riddle of practice, then, is how things continue to matter even as they are set free. The answer to that defines the enlightened activity the tradition came to call bodhisattva. ___

[Thank you Sean Feit Oakes]

[aahcaimhcone]

That's an interesting headcanon! Imagining Zemus from Final Fantasy IV as Burmese adds a unique cultural layer to his character. While Zemus is originally a Lunarian from the game, imagining his nationality as Burmese could bring out intriguing parallels between his fictional traits and cultural elements from Myanmar (Burma). You could connect aspects like:

1. Zemus' Ambition: Zemus is a powerful figure who desires to dominate and manipulate, which could evoke mythical or historic rulers from Burmese culture or ancient kingdoms, known for their vast ambition.

2. Appearance & Clothing: Traditional Burmese clothing and styles could influence how you envision his appearance. Burmese royal attire, with its intricate patterns and vibrant colors, could enhance Zemus' visual image.

3. Spiritual & Mystical Elements: Myanmar is deeply connected to Theravāda Buddhism, which emphasizes inner strength and spiritual conquest, something Zemus embodies through his mental manipulation and telepathic abilities. The cultural mythology, with its rich tradition of spirits, gods, and magical entities, could blend well with his mystic powers.

This headcanon definitely adds cultural depth and richness to Zemus as a character!

[acalavidyaraja]

Abhibhāyatana: The Eight Stages of Mastery in Buddhist Practice

Abhibhāyatana: The Eight Stages of Mastery in Buddhist Practice

In the context of Theravāda Buddhism, the term Abhibhāyatana refers to the eight stages of mastery (also known as the eight abidings or dominions). These stages represent advanced meditative attainments achieved through the practice of kasina exercises. The kasinas are visual objects used in meditation to develop concentration and insight.

The concept of Abhibhāyatana is detailed in the commentaries on the Pali Canon, particularly in relation to the Mahā-Vedalla Sutta (MN 43) and the Saṅgīti Sutta (DN 33). These stages are significant for their ability to transcend the sense-sphere and overcome opposing mental states, leading to higher spiritual knowledge and insight.

Kasina Exercises

Before delving into the Abhibhāyatana, it is essential to understand the **kasina** exercises. A kasina is a visual or mental object used in meditation to develop **samādhi** (concentration). There are ten traditional kasinas:

1. Earth (paṭhavī)

2. Water (āpo)

3. Fire (tejo)

4. Air (vāyo)

5. Blue (nīla)

6. Yellow (pīta)

7. Red (lohita)

8. White (odāta)

9. Light (āloka)

10. Space (ākāsa)

By focusing on these objects, meditators can develop deep concentration, leading to jhāna (meditative absorption) and further advanced states of mind.

The Eight Stages of Mastery (Abhibhāyatana)

The Abhibhāyatana are stages of mastery achieved through advanced meditation on the kasinas. Each stage allows the practitioner to overcome specific limitations or obstacles in the mind. They are often practiced in the context of the form-sphere jhānas (rūpajhānas) and the formless-sphere jhānas (arūpajhānas).

1. Mastery Over Form (Rūpasaññā)

In this stage, the meditator contemplates a specific color (such as blue, yellow, red, or white) and expands their perception of that color to include everything in their awareness. This expansion leads to a sense of mastery over form. The meditator perceives this color in everything, mastering their perception and transcending the ordinary sense of forms.

2. Mastery Over Limitless Space (Ākāsānañcāyatana)

Here, the practitioner extends their awareness to encompass the vast expanse of space. By meditating on the kasina of space, they cultivate a sense of boundless space, moving beyond the limitations of physical form and entering a state of limitless extension.

3. Mastery Over Consciousness (Viññāṇaṃanidassanaṃ)

In this stage, the meditator focuses on the aspect of consciousness itself. Through deep concentration, they observe consciousness as boundless and all-pervasive. This mastery involves recognizing and understanding the nature of consciousness beyond ordinary mental limitations.

4. Mastery Over Nothingness (Ākiñcaññāyatana)

The meditator focuses on the perception of "nothingness," going beyond the experience of space and consciousness. This stage involves the realization of the absence of all phenomena, leading to a deep sense of emptiness and void.

5. Mastery Over Perception and Non-Perception (Nevasaññā-nāsaññāyatana)

In this advanced stage, the practitioner experiences a state where perception is so subtle that it is almost indistinguishable from non-perception. It is a delicate balance, transcending the typical dualities of perception and non-perception.

6. Mastery Over the Base of Infinite Space (Ākāsānañcāyatana)

Similar to the second stage but with a deeper understanding, the meditator revisits the boundless space. They perceive infinite space as a foundational base, transcending beyond the ordinary experience of spatial limits.

7. Mastery Over the Base of Infinite Consciousness (Viññāṇañcāyatana)

Building on the mastery of consciousness, the meditator perceives their awareness as infinite and unlimited. They understand consciousness as boundless, extending in all directions, encompassing all experiences.

8. Mastery Over the Base of Nothingness (Ākiñcaññāyatana)

Returning to the perception of nothingness, the meditator reaches a profound realization of the non-existence of all phenomena. This mastery represents a deepening of the experience from the fourth stage, where the sense of "nothingness" is more refined and pervasive.

The Purpose and Benefits of Abhibhāyatana

The stages of Abhibhāyatana serve several purposes in Buddhist practice:

1. Counteracting Opposites : Each stage helps in overcoming specific mental obstacles or adverse states. By mastering these stages, practitioners can suppress and transcend their opposites, leading to a more balanced and stable mind.

2. Transcending the Sense-Sphere : The Abhibhāyatana stages allow practitioners to go beyond the limitations of the sense-sphere (kāmāvacara), entering higher realms of mental and spiritual experience.

3. Developing Higher Knowledge : Through these stages, meditators cultivate deep insight and understanding of the nature of reality, leading to wisdom and ultimately to enlightenment.

4. Refining Concentration and Insight : The practices involved in the Abhibhāyatana refine the meditator's concentration and insight, providing a foundation for profound spiritual growth.

The Abhibhāyatana represent advanced stages of meditative mastery in Theravāda Buddhism. By practicing the kasina exercises and progressing through these stages, meditators can transcend the limitations of ordinary perception and develop deep insights into the nature of reality. These stages are not only milestones on the path to enlightenment but also powerful tools for overcoming mental obstacles and achieving higher states of consciousness.

In the journey of meditation, the Abhibhāyatana offer a roadmap for mastering the mind and attaining profound spiritual realizations. They highlight the transformative power of concentration and the potential for humans to transcend their ordinary experiences, reaching towards the ultimate goal of liberation.

Āyatana: The Sense Bases in Buddhist Thought

In Buddhist philosophy, Āyatana is a crucial concept referring to the bases or spheres of sensory experience. This term, derived from Pāli and Sanskrit, is commonly translated as "sense base," "sense media," or "sense sphere." The concept plays a significant role in understanding perception and cognition within Buddhist teachings.

The term Āyatana is deeply connected to the process of perception and the experience of reality. It encompasses both the internal sense faculties and the external sense objects, forming pairs that interact to create sensory experiences. Understanding Āyatana is essential for grasping the nature of sensory interaction and the formation of consciousness in Buddhist psychology.

The Eighteen Constituents of Perception

In Buddhist epistemology, Āyatana refers to the eighteen constituents of perception. These are divided into three groups:

1. Six Sense Objects (External)

2. Six Sense Faculties (Internal)

3. Six Sense Consciousnesses

Each group is interconnected, forming the basis for how beings perceive and interact with the world.

1. The Six Sense Objects (Bāhirāni Āyatanāni)

The external sense bases, or sense objects, include:

- Visible Objects (Rūpa) : Anything that can be seen by the eye.

- Sound (Sadda) : Anything that can be heard by the ear.

- Odor (Gandha) : Anything that can be smelled by the nose.

- Taste (Rasa) : Anything that can be tasted by the tongue.

- Tactile Sensations (Phoṭṭhabba) : Anything that can be felt by the body.

- Mental Objects (Dhamma) : Anything that can be thought of or mentally perceived by the mind.

These objects provide the content for sensory experiences, allowing beings to perceive and interact with their environment.

2. The Six Sense Faculties (Ajjhattikāni Āyatanāni)

The internal sense bases, or sense faculties, include:

- Eye (Cakkhu) : The visual faculty, which perceives visible objects.

- Ear (Sota) : The auditory faculty, which perceives sound.

- Nose (Ghāna) : The olfactory faculty, which perceives odors.

- Tongue (Jivhā) : The gustatory faculty, which perceives tastes.

- Body (Kāya) : The tactile faculty, which perceives physical sensations.

- Mind (Mano) : The mental faculty, which perceives mental objects.

These faculties act as the receptors of sensory information, enabling the awareness of various sensory stimuli.

3. The Six Sense Consciousnesses

The sense consciousnesses arise from the interaction between the internal sense faculties and the external sense objects. They include:

- Visual Consciousness (Cakkhuviññāṇa) : Awareness of visible objects through the eye.

- Auditory Consciousness (Sotaviññāṇa) : Awareness of sounds through the ear.

- Olfactory Consciousness (Ghānaviññāṇa) : Awareness of odors through the nose.

- Gustatory Consciousness (Jivhāviññāṇa) : Awareness of tastes through the tongue.

- Tactile Consciousness (Kāyaviññāṇa) : Awareness of tactile sensations through the body.

- Mental Consciousness (Manoviññāṇa) : Awareness of mental objects through the mind.

These consciousnesses are the cognitive processes that recognize and interpret the sensory information received by the faculties.

The Twelve Links of Dependent Origination

The concept of Saḷāyatana (the six sense bases) is integral to the doctrine of Dependent Origination (Paṭiccasamuppāda). This doctrine describes the interconnectedness and causal relationships among various aspects of existence, illustrating how suffering (dukkha) arises and how it can be ceased.

Saḷāyatana is the sixth link in the chain of Dependent Origination, highlighting the role of the sense bases in the arising of sensory contact and subsequent experiences. The twelve links are:

1. Ignorance (Avijjā)

2. Formations (Saṅkhāra)

3. Consciousness (Viññāṇa)

4. Name-and-Form (Nāma-rūpa)

5. Six Sense Bases (Saḷāyatana)

6. Contact (Phassa)

7. Feeling (Vedanā)

8. Craving (Taṇhā)

9. Clinging (Upādāna)

10. Becoming (Bhava)

11. Birth (Jāti)

12. Aging and Death (Jarāmaraṇa)

In this sequence, the six sense bases enable contact (phassa) with external objects, leading to feelings (vedanā), which in turn can give rise to craving (taṇhā) and continue the cycle of existence.

The Six Sense Bases and Perception

In Buddhism, perception (saññā) is a critical aspect of how beings experience the world. The six sense bases (Āyatana) are fundamental to the process of perception, as they form the foundation for sensory contact and awareness.

Each internal sense faculty interacts with its corresponding external sense object to produce a specific type of consciousness. For example, the eye (internal base) perceives visible forms (external base), resulting in visual consciousness. This process is similar for all other sense bases.

Interaction of Sense Bases

The interaction between sense bases can be understood as follows:

1. Eye and Visible Objects : The eye perceives forms, leading to visual consciousness.

2. Ear and Sound : The ear perceives sounds, leading to auditory consciousness.

3. Nose and Odor : The nose perceives smells, leading to olfactory consciousness.

4. Tongue and Taste : The tongue perceives tastes, leading to gustatory consciousness.

5. Body and Touch : The body perceives tactile sensations, leading to tactile consciousness.

6. Mind and Mental Objects : The mind perceives mental phenomena, leading to mental consciousness.

This interaction highlights the comprehensive nature of sensory perception in Buddhism, extending beyond the five physical senses recognized in Western traditions to include the mind as a sixth sense.

The Role of Mind as a Sense Faculty

In Buddhist epistemology, the mind (mano) is considered an internal sense organ. It interacts with mental objects (dhammā) much like how the eye interacts with visible objects or the ear with sounds. This inclusion of the mind as a sense faculty underscores the holistic approach of Buddhism to understanding perception and cognition.

The mind's role as a sense faculty is crucial for several reasons:

- Integration of Sensory Data : The mind processes and integrates information from the other five senses, forming a coherent experience of reality.

- Perception of Mental Objects : The mind is responsible for perceiving thoughts, emotions, memories, and other mental phenomena, which are integral to one’s overall experience.

- Foundation for Consciousness : Mental consciousness (manoviññāṇa) arises from the mind's interaction with mental objects, playing a vital role in the continuity of awareness.

The concept of Āyatana in Buddhism provides a comprehensive framework for understanding sensory perception and cognition. By delineating the eighteen constituents of perception—the six sense objects, six sense faculties, and six sense consciousnesses—Buddhist teachings offer a profound insight into how beings interact with and perceive their world.

Understanding Āyatana is essential for grasping the processes of sensory interaction and consciousness. It also forms a key component in the doctrine of Dependent Origination, elucidating the causal relationships that underpin the cycle of existence and suffering.

In Buddhist practice, this knowledge is not merely theoretical but serves as a foundation for meditative practices aimed at developing insight into the nature of reality and overcoming the causes of suffering. Through the mastery of the sense bases, practitioners can gain deeper awareness and ultimately achieve liberation from the cycle of birth and death.

The exploration of Āyatana thus opens a window into the intricate and profound ways in which perception and consciousness are interwoven in the tapestry of Buddhist thought and practice.

[hadeschan]

item # K22D08

RARE Pra Somdej Lang Yant Na Tor-rá-hòt, Luang Phor Noi, Wat Thammasala, Nua Pong.  A Buddha amulet with a bas-relief of a meditating Buddha seating on a 5 tiers platform, in the back is with an imprint of a Na Tor-rá-hòt Cabalistic Writing. Made from many types of holy powder blended with tabby (plaster cement made from seashells), holy water, and tung oil or China wood oil, oil obtained by pressing the seed from the nut of the tung tree. Made by Luang Phor Noi of Wat Thammasala, Nakhon Pathom Province around BE 2510 (CE 1967). Luang Phor Noi of Wat Thammasala was a Sahathammik (alliance of Theravāda Buddhist monks who follow the same Buddhist path) of Luang Phu Toh of Wat Pradu Chimphli, Luang Phor Ngern of Wat Don Yai Hom, and Luang Phu Seng of Wat Kanlayanamit.

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BEST FOR: Pra Somdej Lang Yant Na Tor-rá-hòt makes you a tough person, strong, determined, aggressive, high-powered and ambitious, and can tolerate difficulty or suffering. This amulet would grant your wish to have glorious future in your career, business, with success plus wealth and prosperity. This amulet has a tendency to draw positive energy. Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Klawklad Plodpai (it pushes you away from all danger), Maha-ut (it helps stop gun from shooting at you). Nang Nieow, a rock-hard skin that is completely impervious to damage with bludgeoning or piercing weapons. It signifies continuous growth and multiplication in wealth, money luck, and good fortune. Wealth Fetching, Maha Larp (it brings lucky wealth), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Mahasanay (Magic Charm) it helps turn you to prince charming in the eyes of girls, Maha Larp (it brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). It helps protect you from manipulators, backstabbers, and toxic people.

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Yant Na Tor-rá-hòt

Yant Na Tor-rá-hòt, a cabalistic writing, a unique style of a single cabalistic writing created by of Luang Phor Noi of Wat Thammasala, it is believed that Yant Na Tor-rá-hòt makes you a tough person, strong, determined, aggressive, high-powered and ambitious, and can tolerate difficulty or suffering.

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Buddha on 5 tiers

The amulet with Buddha seating on a 5 tiers, the 5 tiers refers to Benja-sean / Benja-tham which is  Buddhist five precepts.The Five Precepts are the Buddhist version of a code of conduct or rules to help people behave in a moral and ethical way. Buddhists should follow the Five Precepts to ensure they are living a morally good life. This helps them to get rid of suffering and achieve enlightenment.

The five precepts are as follows:

1. Refrain from taking life. Not killing any living being. For Buddhists, this includes animals, so many Buddhists choose to be vegetarian.

2. Refrain from taking what is not given. Not stealing from anyone.

3. Refrain from the misuse of the senses . Not having too much sensual pleasure. For example, not looking at people in a lustful way or committing adultery.

4. Refrain from wrong speech. Not lying or gossiping about other people.

5. Refrain from intoxicants that cloud the mind. Not drinking alcohol or taking drugs, as these do not help you to think clearly.

It is important to practice the precepts over time as they are not always easy to carry out. The main aim of a Buddhist is to get rid of suffering, and therefore following the Five Precepts is important as they help Buddhists to avoid causing others to suffer. Following the Five Precepts is linked to karma, as these count as skillful actions, which produce good consequences.

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DIMENSION: 4.10 cm high / 2.60 cm wide / 0.70 cm thick

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item # K22D08

Price: price upon request, pls PM and/or email us hadesamulet@protonmail.com

100% GENUINE WITH 365 DAYS FULL REFUND WARRANTY

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Ships to: Worldwide

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[t-jfh]

Phra Visuddhisamvarathera AM (Thai: พระวิสุทธิสังวรเถร), known as Ajahn Brahmavaṃso, or simply Ajahn Brahm (born Peter Betts on 7 August 1951), is a British-born Theravada Buddhist monk.

Currently, Ajahn Brahm is the abbot of Bodhinyana Monastery in Serpentine, Western Australia; Spiritual Director of the Buddhist Society of Western Australia (BSWA); Spiritual Adviser to the Buddhist Societies of Victoria and South Australia; Spiritual Patron of the Buddhist Fellowship and the Brahm Centre in Singapore; and Spiritual Adviser to the Anukampa Bhikkhuni Project in the UK.

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[selflessanatta]

Object Meditation: Tibet’s Great Contribution to Buddhism, https://selflessanatta.com/object-meditation-tibets-great-contribution-to-buddhism/

New Post has been published on https://selflessanatta.com/object-meditation-tibets-great-contribution-to-buddhism/

Object Meditation: Tibet’s Great Contribution to Buddhism

What is meditation?

Many people think merely observing their mind is meditation.

It’s certainly a start, and you could call it meditation, but observing chaos does nothing to quiet the mind or reign in the turmoil.

Many people then engage in breath meditation, focusing attention on the breath and the sensations around the breathing process.

That is also useful, just as a track athlete would stretch and warm up.

Breath meditation is an excellent way to prepare your mind.

However, if that’s all you do, you don’t actually go anywhere. Like a sprinter who warms up but doesn’t enter the race.

My observation is that most meditation programs don’t go far beyond breath meditations.

Theravāda Buddhism has meditations such as Loving-Kindness, or Maitrī. The meditator is asked to think about certain things and feel the feelings that arise.

This is object meditation.

Vajrayāna Buddhism is prevalent in Tibet, and it’s the form of meditation I practice.

They take object meditation to the extreme.

They call it object meditation, but you don’t focus your attention on things. The “object” of meditation is a virtue or, more specifically, the feelings that arise when you think about virtue.

In the meditations, you start with contemplation, thinking about something, and when the virtuous feeling arises, you hold onto that feeling for as long as you can, hours if you have the concentration for it.

If you lose the feeling, you return to the contemplation, generate the feeling again, and then hold it.

You become well-practiced at generating and holding virtuous feelings in your heart.

What is Virtue?

Western philosophers elaborate on what constitutes virtue and how we should live.

The Vajrayāna Buddhists have a much simpler outlook.

A virtuous object is one that causes us to develop a peaceful mind when we concentrate on it.

If we concentrate on an object that disturbs our mind, like anger, jealousy, or attachment, then the object is non-virtuous.

The entire point of meditation in the Vajrayāna tradition is to attain peace of mind.

It works!

When my mind is peaceful, I feel happy.

It isn’t complicated.

It doesn’t need to be.

Because happiness is so elusive to most people (See The First Noble Truth), most people assume the answer must be complex, difficult to understand, and nearly impossible to implement.

Nothing could be further from the truth.

Aristotle understood this out 2,500 years ago, but he didn’t have the Buddha’s insights on how to achieve it. All these years later, and Western Philosophy still hasn’t figured it out.

Flooding my heart with Virtue

It isn’t something I can prove scientifically, but I’ve found that holding these feelings for extended periods reorients your thinking by changing your heart.

If you spend hours meditating on how much you love the world, the selfish Desire to lie, cheat, steal, and kill simply doesn’t arise.

The power of object meditation manifests in the way it shapes your heart.

Once my heart was trained to virtue, I didn’t think much about rules and procedures to guide my behavior.

I naturally walked the eightfold path.

Right understanding (Samma ditthi)

Right thought (Samma sankappa)

Right speech (Samma vaca)

Right action (Samma kammanta)

Right livelihood (Samma ajiva)

Right effort (Samma vayama)

Right mindfulness (Samma sati)

Right concentration (Samma samadhi)

This didn’t happen because I studied it and attempted to apply it like I was following a rule book.

It merely happened because my heart was so well-trained in virtue that I was motivated to do it naturally.

See: How to Understand Karma and Apply It to Your Life

In fact, I speculate that the eightfold path is not actually a set of instructions but rather a set of evaluative criteria that Buddhist masters can use to tell if a practitioner has indeed achieved higher-level realizations.

Without object meditation, none of this would be possible.

Where to find Virtuous Objects

The New Meditation Handbook from Tharpa Publications, production of the New Kadampa Tradition:

The New Meditation Handbook is a practical guide to meditation that teaches us how to make ourself and others happy by developing inner peace, and in this way making our lives more meaningful. Without inner peace there is no real happiness at all. Problems, suffering and unhappiness do not exist outside the mind; they are feelings and thus part of our mind. Therefore, it is only by controlling our mind that we can permanently stop our problems and make ourself and others truly happy. The twenty-one Buddhist meditation practices presented in this book are actual methods to control our mind and experience lasting inner peace. This extremely practical guide is an indispensable handbook for those seeking happiness and meaning in their lives.

This one book, more than any other, is responsible for changing my life.

I also suggest the three-volume set The Great Treatise on the Stages of the Path to Enlightenment, an extended study on Lamrim.

[the-monkey-ruler]

Why is wukong a buddha and not a bodhisattva like guanyin?

So it depends on what kind of Buddism uses when defining what a bodhisattva is like in Theravāda Buddhism, bodhisattva is someone who has made a resolution to become a Buddha and has already been guaranteed to be a Buddha. These are considered to be very rare and very hard to attain this status but they are not Buddhas yet, rather still on their journey to reach that state.

While in Mahāyāna Buddhism, a bodhisattva is someone who has a compassionate mind and wishes to attain Buddhahood for the benefit of all sentient beings. This has more of the mindset that anyone can be a bodhisattva and that people are encouraged to achieve this kind of status. They often are the ones to communicate with humans on earth to help relieve them of their suffering. Also why it’s common to see kind-hearted people being called Bodhisattvas as they are considered on the path of compassion.

This is kinda similar to how in Theravāda Buddhism Arhat is to be considered on the same level as Buddha but in Mahāyāna Buddhism they are more like on the path to enlightenment while in Western Heaven. This is why Wujing is an arhat in Xiyouji but he is not considered a Buddha as well.

More modern people take it that bodhisattva is those that achieve the merit of Buddha through their own mind of compassion and their own reflected state of their state of mind. Hence why Guanyin, the bodhisattva of mercy, is considered so high in that regard as being one of the most well-known figures she is one of the most powerful and well-respected for such feats. Wukong meanwhile attained his Buddhahood through feats and trials, having to go through 81 trials to reach each merit and study the scriptures to reach that level of self-reflection.

Outside the narrative, it is also the title of Victorious Fighting Buddha was already created and given to Wukong similar to Sanzang. But in the story, it is that they both reached enlightenment through different means and while both were completely fair as still noted.

I have seen some adaptions give Wukong bodhisattva attire like in the 2011 series! Not really a spoiler (wow they make it to the West) but here is him in more bodhisattva compared to the cassock he would wear like in Lotus Lantern 1999.

Pretty neat!

But all that being said there is a lot of debate already between the meaning especially when it comes to modern interpretations versus what they were meant to be taken years ago, so just keep an open mind about it really. I would suggest maybe looking into more documentaries if you want more in-depth looks and try to find even some books if you can.