THE NOBLE EIGHT-FOLD PATH
The noble eight-fold path or Dharma Chakra (wheels of life) mental discipline concentration is deeply rooted into our microcosm and macrocosm mental and material purification. Understanding and implementing in activities of daily life leads one to realize the workings of unfathomed cosmologies of conditioned beginning less universe within the diamond eight wheels single world cosmology of Sukhavati superhuman field mindfulness mental discipline.
The Eight-fold path is arranged in three groups: Virtue (Sila), Concentration (Samadhi), and Wisdom (Pannya). Right Understanding, Right Thoughts are wisdom (Pannya) group. Right Speech, Right Action, and Right Livelihood are Virtue (Sila) group. Right Effort, Right Mindfulness, and Right Concentration are the Concentration (Samadhi)
This path is not only unique to Buddhism and distinguishes from every other religion, psychology, and philosophy, it maintains a timeless balance with nature and its diverse continuity in harmony. While lying on his death bed, addressing the disciples, the Buddha said "The doctrine of dependent co-origination and the eightfold path dharma-vinaya which I have set forth and laid down for you, let them after I am gone, be your teacher."
The noble eight-fold path or Dharma Chakra (wheels of life) mental discipline concentration is deeply rooted into our microcosm and macrocosm mental and material purification. Understanding and implementing in activities of daily life leads one to realize the workings of unfathomed cosmologies of conditioned beginning less universe within the diamond eight wheels single world cosmology of Sukhavati superhuman field mindfulness mental discipline.
The Eight-fold path is arranged in three groups: Virtue (Sila), Concentration (Samadhi), and Wisdom (Pannya). Right Understanding, Right Thoughts are wisdom (Pannya) group. Right Speech, Right Action, and Right Livelihood are Virtue (Sila) group. Right Effort, Right Mindfulness, and Right Concentration are the Concentration (Samadhi)
This path is not only unique to Buddhism and distinguishes from every other religion, psychology, and philosophy, it maintains a timeless balance with nature and its diverse continuity in harmony. While lying on his death bed, addressing the disciples, the Buddha said "The doctrine of dependent co-origination and the eightfold path dharma-vinaya which I have set forth and laid down for you, let them after I am gone, be your teacher."
The Buddhist monks are not like priest, rabai, or guru, who perform rites of sacrifice. They do not administer sacrament and pronounce absolution. An ideal buddhist monk, cannot and does not stand as an intermediary between man and supernatural powers; Buddhism teaches that each individual is solely responsible for his or her own liberation.
Here there is no need to win the favor of mediating priest. You yourself should strive on; Tathagatas only show the eightfold path. It was also Buddha who for the first time in the world history thought that deliverance can be attain and sustain independently of an external agency.
The liberation from the physical and emotional truth must be decorated and fashioned by each individual upon the anvil of his or her own actions of karma. Each individual must take the appropriate right effort and break fetters that have kept him in bondage by perseverance, self-exertion, and insight meditation. Buddha warned his disciples against worshipping him as God or shifting the burden to an external agency,savior, and urges them to investigate qualities based on the noble eightfold path "Wheels of life" (Dharma Chakra).
Buddha says " I have directed you towards liberation, the Dharma, the truth is
to be self-realized." Nirvana is purely and solely unbroken ethical cosmic states
of awakened eternal light of thought streams.
Here there is no need to win the favor of mediating priest. You yourself should strive on; Tathagatas only show the eightfold path. It was also Buddha who for the first time in the world history thought that deliverance can be attain and sustain independently of an external agency.
The liberation from the physical and emotional truth must be decorated and fashioned by each individual upon the anvil of his or her own actions of karma. Each individual must take the appropriate right effort and break fetters that have kept him in bondage by perseverance, self-exertion, and insight meditation. Buddha warned his disciples against worshipping him as God or shifting the burden to an external agency,savior, and urges them to investigate qualities based on the noble eightfold path "Wheels of life" (Dharma Chakra).
Buddha says " I have directed you towards liberation, the Dharma, the truth is
to be self-realized." Nirvana is purely and solely unbroken ethical cosmic states
of awakened eternal light of thought streams.
Namo tassa bhagavato Homage to the exalted one, the worthy one
arahato sammasambuddhassa the perfectly enlightened one
(Repeat three times)
Buddhang saranamong gacchami I go to the Buddha for refuge.
Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go the Sangha for refuge.
Dutiyampi A second time
Buddhang saranamong gacchami I go to the Buddha for refuge.
Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go to the Sangha for refuge.
Tatiyampi A third time
Buddhang saranamong gacchami I go to the Buddha for refuge. Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go the Sangha for refuge.
ARIYA ATTHANGIKA MAGGA THE NOBLE EIGHT-FOLD PATH
Ayam kho majjhima patipada This is the middle path which the
Tathagatena abhisambuddha Perfect One discovered and expounded,
Cakkhukarani nanakarani which gives rise to vision and
Upasamaya abhinn`aya sambodhaya knowledge, which leads to peace,
Nibbanaya samvattati, ayam eva wisdom, enlightenment, nirvana ---
Ariyo atthangiko maggo: The Noble Eightfold Path
1. Samma ditthi RIGHT UNDERSTANDING
Dukkhe nayanamong of suffering
Dukkhasamudaye nayanamong of its origin
Dukkhanirodhe nayanamong of its cessation
Dukkhanirodha-gamini of the way leading to the
Patipadaya nayanamong cessation of suffering
2. Samma sankappo RIGHT THOUGHT OR INTENTION
Nekkhamma sangkappo of renunciation, free from unwholesome craving
Avyapada sangkappo of good will, free from aversion
Avihimsa sangkappo of compassion, free from cruelty
3. Samma vaca RIGHT SPEECH
musavada veramani abstaining from false speech
Pisuna vaca veramani abstaining from malicious speech
Pharusa vaca veramani abstaining from harsh speech
Samphappalapa veramani abstaining from useless speech
4. Samma kammanto RIGHT ACTION
Panatipata veramani abstaining from taking life
Adinnadana veramani abstaining from stealing
Kamesu micchacara veramani abstaining from evil passion in behavior
5. Samma ajivo RIGHT LIVELIHOOD
Miccha ajivam pahaya giving up wrong livelihood
Samma ajivena jivitamong kappeti develop skill for right livelihood
6. Samma vayamo RIGHT EFFORT
Samvarappadhanamang to prevent unarisen unwholesome
mental states from arising
Phanappadhanamong to abandon unwholesome mental states
that have already arisen
Bhavanappadhanamong to develop wholesome mental states
that have not yet arisen
Anurakkhanappadhanamong to maintain and perfect wholesome
mental states already arisen
7. Samma sati RIGHT MINDFULNESS
Kayanupassana mindfulness contemplation of the body
Vedananupassana mindfulness contemplation of feelings
Cittanupassana mindfulness contemplation of the mind
Dhammanupassana mindfulness contemplation of mental objects
8. Samma samadhi RIGHT CONCENTRATION
Kusalacitt’ekaggata wholesome one-pointed ness of mind
arahato sammasambuddhassa the perfectly enlightened one
(Repeat three times)
Buddhang saranamong gacchami I go to the Buddha for refuge.
Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go the Sangha for refuge.
Dutiyampi A second time
Buddhang saranamong gacchami I go to the Buddha for refuge.
Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go to the Sangha for refuge.
Tatiyampi A third time
Buddhang saranamong gacchami I go to the Buddha for refuge. Dhammamong saranamong gacchami I go to the Dhamma for refuge
Sanghmong saranamong gacchami I go the Sangha for refuge.
ARIYA ATTHANGIKA MAGGA THE NOBLE EIGHT-FOLD PATH
Ayam kho majjhima patipada This is the middle path which the
Tathagatena abhisambuddha Perfect One discovered and expounded,
Cakkhukarani nanakarani which gives rise to vision and
Upasamaya abhinn`aya sambodhaya knowledge, which leads to peace,
Nibbanaya samvattati, ayam eva wisdom, enlightenment, nirvana ---
Ariyo atthangiko maggo: The Noble Eightfold Path
1. Samma ditthi RIGHT UNDERSTANDING
Dukkhe nayanamong of suffering
Dukkhasamudaye nayanamong of its origin
Dukkhanirodhe nayanamong of its cessation
Dukkhanirodha-gamini of the way leading to the
Patipadaya nayanamong cessation of suffering
2. Samma sankappo RIGHT THOUGHT OR INTENTION
Nekkhamma sangkappo of renunciation, free from unwholesome craving
Avyapada sangkappo of good will, free from aversion
Avihimsa sangkappo of compassion, free from cruelty
3. Samma vaca RIGHT SPEECH
musavada veramani abstaining from false speech
Pisuna vaca veramani abstaining from malicious speech
Pharusa vaca veramani abstaining from harsh speech
Samphappalapa veramani abstaining from useless speech
4. Samma kammanto RIGHT ACTION
Panatipata veramani abstaining from taking life
Adinnadana veramani abstaining from stealing
Kamesu micchacara veramani abstaining from evil passion in behavior
5. Samma ajivo RIGHT LIVELIHOOD
Miccha ajivam pahaya giving up wrong livelihood
Samma ajivena jivitamong kappeti develop skill for right livelihood
6. Samma vayamo RIGHT EFFORT
Samvarappadhanamang to prevent unarisen unwholesome
mental states from arising
Phanappadhanamong to abandon unwholesome mental states
that have already arisen
Bhavanappadhanamong to develop wholesome mental states
that have not yet arisen
Anurakkhanappadhanamong to maintain and perfect wholesome
mental states already arisen
7. Samma sati RIGHT MINDFULNESS
Kayanupassana mindfulness contemplation of the body
Vedananupassana mindfulness contemplation of feelings
Cittanupassana mindfulness contemplation of the mind
Dhammanupassana mindfulness contemplation of mental objects
8. Samma samadhi RIGHT CONCENTRATION
Kusalacitt’ekaggata wholesome one-pointed ness of mind
The Noble Eightfold path that leads to the cessation of Suffering;
Eightfold path is a sacred journey to the womb of reality. There are twenty-six links to eightfold instructions to attain the boundless good qualities of the higher stages. A sacred journey becomes possible when there is a sacred distinction. Such a distinction can be reached through subtle bodily form and mental body reorientation; it cannot be reached through the efforts of the ego driven activity of clinging to certain custom, rules, rituals and rites. The eightfold path mental energy disciplines are the mediums through which the mystic life can actually be accessed to this and to the next.
Empty mirror wisdom
Ignorance (avijja) is not knowing the Eightfold Path, that concerns suffering, the origin of sufferings, and the elimination of sufferings. It is a realization of awakened awareness of the potential to move from dis-ease to peace. The Eightfold Path of transformation tranquilizes world sense experience. The five aggregates of objects, sensation, conception, creation, and consciousness, along with their five poisons__ hate, pride, lust, envy, delusion__ are envisioned in ultimate completeness. Every other being is imagined to be a Buddha-deity. Every subtle instinct is imagined a micro Buddha deity. Each object and animated form is imagined as part of the mandala jewels. When we develop the feeling of distinction; pleasure, ecstasy, tranquility it opens into the radiant of joy. Being joyfulness itself with internal and external relationships, through applying the Eightfold Path we can explore what is “appropriate” for our grief, and conflicts of past, present and future time. New consideration of perspective, thoughts, words, language, behavior, and lifestyle of meditative practices are cultivated in compassionate transformational training.
The Buddha outlined the eightfold path as a guide to identify what needs to be done, adjusted, changed, or accepted when dis-ease arises. The eightfold Path (appropriate views, thoughts, speech, conduct, livelihood, effort, mindfulness, and undifferentiated meditation) directs a person to develop clear awareness of their unconscious senses. It is the noble path as a source of methods and aids to help the individual to expand into the fullness of their potential. Buddhism is about becoming a Buddha, an awakened being. It is about seeing oneself complete in itself rather than becoming perfect.
Eightfold path is a sacred journey to the womb of reality. There are twenty-six links to eightfold instructions to attain the boundless good qualities of the higher stages. A sacred journey becomes possible when there is a sacred distinction. Such a distinction can be reached through subtle bodily form and mental body reorientation; it cannot be reached through the efforts of the ego driven activity of clinging to certain custom, rules, rituals and rites. The eightfold path mental energy disciplines are the mediums through which the mystic life can actually be accessed to this and to the next.
Empty mirror wisdom
Ignorance (avijja) is not knowing the Eightfold Path, that concerns suffering, the origin of sufferings, and the elimination of sufferings. It is a realization of awakened awareness of the potential to move from dis-ease to peace. The Eightfold Path of transformation tranquilizes world sense experience. The five aggregates of objects, sensation, conception, creation, and consciousness, along with their five poisons__ hate, pride, lust, envy, delusion__ are envisioned in ultimate completeness. Every other being is imagined to be a Buddha-deity. Every subtle instinct is imagined a micro Buddha deity. Each object and animated form is imagined as part of the mandala jewels. When we develop the feeling of distinction; pleasure, ecstasy, tranquility it opens into the radiant of joy. Being joyfulness itself with internal and external relationships, through applying the Eightfold Path we can explore what is “appropriate” for our grief, and conflicts of past, present and future time. New consideration of perspective, thoughts, words, language, behavior, and lifestyle of meditative practices are cultivated in compassionate transformational training.
The Buddha outlined the eightfold path as a guide to identify what needs to be done, adjusted, changed, or accepted when dis-ease arises. The eightfold Path (appropriate views, thoughts, speech, conduct, livelihood, effort, mindfulness, and undifferentiated meditation) directs a person to develop clear awareness of their unconscious senses. It is the noble path as a source of methods and aids to help the individual to expand into the fullness of their potential. Buddhism is about becoming a Buddha, an awakened being. It is about seeing oneself complete in itself rather than becoming perfect.
Right view: is the vision regulated by the five Silas wisdom of perfectly pacified experience. Modern food, medicine and media co-dependency health motives are typically interlaced with one or more other motivations, and cultural meanings social practice can have for us, which reflects our fear of change, our fear of freedom, and our grasping at self to ally our anxiety. People ignore sickness for mechanical magic of medicine dependency. Our multimedia radio-trained mind is apreoccupied and scattered with computer, T.V, bill board icons, electronic slogans and propaganda emotion has no time for meditation break from hands and head. It seems to mold man’s mind, and life to be mechanical and medicine dependent like a puppet show controlled by predetermined program to hypothetical knowledge of the Self.
The Buddha’s doctrine of anicca and dukkha (impermanence and suffering was not new to the people of India. They were so steeped in the belief of a self that when Buddha denied a Self and discoursed against it both Hindu and Jayne were up in arms to safeguard the long standing devotion to the higher power and central conception of their religion, philosophy, psychology, ritual and rites __Self, Atman.Buddhism is keenly aware of how a person’s attitude and relationship to mortality profoundly affects this life and after.
Buddhist practice in and itself harm reduction psychotherapy move toward greater introspective understanding and have well-theorized accounts of why and how we fail to gain the right understanding that we need. In traditional Buddhist literature enlightenment was articulated in the context of right understanding the absence of the metaphysical self. This understanding in turn was developed on the basis of Buddhist Five Silas, Eightfold Path moral behavior that served as support for mindfulness, concentration, and insight. Right understanding is the main spring in Buddhism which cause the other seven limbs of the co-ordinate system to move in proper relation.
Right understanding begins with the knowledge of the Rupa Kaya and Nama Kaya Five aggregates, Four Noble Truth, Five Noble Silas and their corresponding relationship to take charge of five aggregates that has direct bearing on the lives of mankind. In Buddhism right understanding is the application of Insight to the five aggregates of clinging and inappropriate cosmic violation of five Silas of suffering, of its origin, of its cessation, of the way leading to the cessation of suffering. It is the understanding qualities and liabilities of true nature of
things __its origin and arising, its creation and cessation and the outlined methods leading to its cessation that is the understanding of oneself. Right understanding gives the rise to the healing heart for right motivations to the other seven factors of the path to the insight wisdom.
The Buddha’s doctrine of anicca and dukkha (impermanence and suffering was not new to the people of India. They were so steeped in the belief of a self that when Buddha denied a Self and discoursed against it both Hindu and Jayne were up in arms to safeguard the long standing devotion to the higher power and central conception of their religion, philosophy, psychology, ritual and rites __Self, Atman.Buddhism is keenly aware of how a person’s attitude and relationship to mortality profoundly affects this life and after.
Buddhist practice in and itself harm reduction psychotherapy move toward greater introspective understanding and have well-theorized accounts of why and how we fail to gain the right understanding that we need. In traditional Buddhist literature enlightenment was articulated in the context of right understanding the absence of the metaphysical self. This understanding in turn was developed on the basis of Buddhist Five Silas, Eightfold Path moral behavior that served as support for mindfulness, concentration, and insight. Right understanding is the main spring in Buddhism which cause the other seven limbs of the co-ordinate system to move in proper relation.
Right understanding begins with the knowledge of the Rupa Kaya and Nama Kaya Five aggregates, Four Noble Truth, Five Noble Silas and their corresponding relationship to take charge of five aggregates that has direct bearing on the lives of mankind. In Buddhism right understanding is the application of Insight to the five aggregates of clinging and inappropriate cosmic violation of five Silas of suffering, of its origin, of its cessation, of the way leading to the cessation of suffering. It is the understanding qualities and liabilities of true nature of
things __its origin and arising, its creation and cessation and the outlined methods leading to its cessation that is the understanding of oneself. Right understanding gives the rise to the healing heart for right motivations to the other seven factors of the path to the insight wisdom.
Right thought: Right Intention otherwise known as wholesome karma, create the context of practice which ultimately leads to burning up the dormant karmic seeds (bija) that eventuate in negative and positive rebirth, leaving the practitioner free from the cycle of rebirth. Right Intention opens the door to a temporal dimension and parallel universes of arising world sufferings to Five Silas wise discrimination. Right thought were to seek the unborn, supreme security from bondage, nibbana. The “experienced world” (suffering) thought gradually develops in Buddhist evolutionary thought. It is in correlation with the “circle of positive feedback” that occurs between forms of cognitive awareness and their accompanying intentions of the afflictive activities (the kamma) in order to stimulate their accumulating psychological and physiological results as configuration of blissful and intelligent energies.
Whether a monk, householder or a layman, one has to follow the same noble path of virtue, concentration and wisdom. Thoughts guided by five Silas, the wisdom of three seals (impermanence, suffering, no self) of life, and concentration on four immeasurable (love, compassion, sympathetic joy, and equanimity) that reveals six perfections (generosity, ethics, patience, joyful effort, concentration and wisdom) in attitude and character content are essential emotional tools to re-outfit our five aggregates for meaningful function.
Whether a monk, householder or a layman, one has to follow the same noble path of virtue, concentration and wisdom. Thoughts guided by five Silas, the wisdom of three seals (impermanence, suffering, no self) of life, and concentration on four immeasurable (love, compassion, sympathetic joy, and equanimity) that reveals six perfections (generosity, ethics, patience, joyful effort, concentration and wisdom) in attitude and character content are essential emotional tools to re-outfit our five aggregates for meaningful function.
Right Speech; When the insight to Right Understanding of the of Dhamma (methods) is articulated from healing heart of Four Noble Truth and Five Silas and having made the Right Resolution, Right Speech becomes the natural consequences of the first two paths. Once the right thought to
practice self control, and self-restraint is attained Right-mindedness we cannot but express our pure mind in any other way than by Right Speech which is to abstain from lying, slandering, using harsh language and gross vain talk. A special awareness is needed to remain present, alert, and conscious to the generated thought process as the life of the unconscious is activated. Without conscious awareness there is unlikely to be transformation or integration of Right Speech. This goes along with and often reflects a damaged and underdeveloped sense of self-identity (ego). They are subtle because the use of language relies upon gradually reinforced habits that, once acquired, operate primarily outside of conscious awareness.
A way to free ourselves from our habitual emotional patterns of thinking, speaking, or acting
is to name them or give those discursive minds a face; to face them. This is the vital beginning of a process of speech purification which is also called “dis-identification” in the psychotherapy world.
When we give our inner demons of lying, slandering, harsh language a face and a name we are more able to recognize their presence when they arise. While they are unnamed or unrecognized, they control us, we become identified with them and are enslaved by their power. By naming them we gain some distance, some ability to disidentify and face our sense of self from their domination. Then they are no longer shapeless, tyrannizing monsters, and we feel more in control and less vulnerable to the unconscious.
The final emancipation, the highest goal, in Buddhism is not attained at once. It is a gradual process, a gradual training. Mental purity of right speech is not possible without moral purity gained after a through training in a virtuous behavior. The Buddha points out in his discourses the ways of overcoming verbal and physical ill behaviors are first to establish themselves in virtue or moral habits in nutrition and yoga before entering on the path of meditation and wisdom. The starting point in the Dispensation of the Buddha is Silas, virtuous behavior. Standing on the firm ground of Silas one can endeavor to master the fickle mind.
practice self control, and self-restraint is attained Right-mindedness we cannot but express our pure mind in any other way than by Right Speech which is to abstain from lying, slandering, using harsh language and gross vain talk. A special awareness is needed to remain present, alert, and conscious to the generated thought process as the life of the unconscious is activated. Without conscious awareness there is unlikely to be transformation or integration of Right Speech. This goes along with and often reflects a damaged and underdeveloped sense of self-identity (ego). They are subtle because the use of language relies upon gradually reinforced habits that, once acquired, operate primarily outside of conscious awareness.
A way to free ourselves from our habitual emotional patterns of thinking, speaking, or acting
is to name them or give those discursive minds a face; to face them. This is the vital beginning of a process of speech purification which is also called “dis-identification” in the psychotherapy world.
When we give our inner demons of lying, slandering, harsh language a face and a name we are more able to recognize their presence when they arise. While they are unnamed or unrecognized, they control us, we become identified with them and are enslaved by their power. By naming them we gain some distance, some ability to disidentify and face our sense of self from their domination. Then they are no longer shapeless, tyrannizing monsters, and we feel more in control and less vulnerable to the unconscious.
The final emancipation, the highest goal, in Buddhism is not attained at once. It is a gradual process, a gradual training. Mental purity of right speech is not possible without moral purity gained after a through training in a virtuous behavior. The Buddha points out in his discourses the ways of overcoming verbal and physical ill behaviors are first to establish themselves in virtue or moral habits in nutrition and yoga before entering on the path of meditation and wisdom. The starting point in the Dispensation of the Buddha is Silas, virtuous behavior. Standing on the firm ground of Silas one can endeavor to master the fickle mind.
Right Action; In Buddhist scriptures Right action is divided into two part; ten negatives and ten positives. Ten negative action with the body, speech and mind. Body; killing, trading, consuming life form, alcohol and other refine food, stealing, hoarding, and evil passion in behavior. Speech; gossip, lies, harsh language, and slandering others. Mind; ownership, greed, ill thinking of
others. Ten positive action of perfection; Charity__ self-less giving. Silas__ self control to refrain from doing and saying what is evil. Renunciation to unwholesome harm increasing food, body, mind attachment dependent pleasure. Wisdom training for insight experience of intention. Diligence in doing meritorious deeds. Forbearance, patience. Truthfulness, upright. Firm resolve. Loving-kindness compassion. Equanimity; the quality of being calm, even tempered mental composure.
Right Action is the logical consequences of right mindedness and of right speech. To be truthful to one’s firm resolution and to one’s given word we must act rightly. The active and foremost meaning of Right Action is to protect health from harm and sickness, longevity with compassionate inner life and give charity for the greater good. In our lives, in the pursuit of daily necessities, whether we are preparing, proposing, working, walking, sitting, or reclining if we can perform them with collective awareness of Right thought, this is called Right Action In other words, having a dharma disciplined lifestyle is Right Action
According to the principle of kamma (action), if we create the causes we will reap the result. What is differentiate most from other positive kamma is its motivation and goal. Ordinary two-dimensional karma can only ripen within the cycle of birth and death__ samsara. But the primary motivation that enable the accumulation of merit is Five Silas Bodhichitta and Bodhisattva action are solely oriented towards eventual Buddha hood for the welfare of others.
It is this doctrine of kamma (action) that give practitioner intelligent consolation, hope, self-reliance and moral courage. It is this direct experience in kamma “that validates his effort to light his enthusiasm”, makes him ever kind, generous, tolerant and considerate. It is this firm direct experience in food karma, yoga karma, yoga-massage karma, meditation karma harm reduction mindfulness moral behavior kamma that prompts him to refrain from attachment, addiction, evil, do good and be good without being frightened of any punishment or tempted by any reward.
others. Ten positive action of perfection; Charity__ self-less giving. Silas__ self control to refrain from doing and saying what is evil. Renunciation to unwholesome harm increasing food, body, mind attachment dependent pleasure. Wisdom training for insight experience of intention. Diligence in doing meritorious deeds. Forbearance, patience. Truthfulness, upright. Firm resolve. Loving-kindness compassion. Equanimity; the quality of being calm, even tempered mental composure.
Right Action is the logical consequences of right mindedness and of right speech. To be truthful to one’s firm resolution and to one’s given word we must act rightly. The active and foremost meaning of Right Action is to protect health from harm and sickness, longevity with compassionate inner life and give charity for the greater good. In our lives, in the pursuit of daily necessities, whether we are preparing, proposing, working, walking, sitting, or reclining if we can perform them with collective awareness of Right thought, this is called Right Action In other words, having a dharma disciplined lifestyle is Right Action
According to the principle of kamma (action), if we create the causes we will reap the result. What is differentiate most from other positive kamma is its motivation and goal. Ordinary two-dimensional karma can only ripen within the cycle of birth and death__ samsara. But the primary motivation that enable the accumulation of merit is Five Silas Bodhichitta and Bodhisattva action are solely oriented towards eventual Buddha hood for the welfare of others.
It is this doctrine of kamma (action) that give practitioner intelligent consolation, hope, self-reliance and moral courage. It is this direct experience in kamma “that validates his effort to light his enthusiasm”, makes him ever kind, generous, tolerant and considerate. It is this firm direct experience in food karma, yoga karma, yoga-massage karma, meditation karma harm reduction mindfulness moral behavior kamma that prompts him to refrain from attachment, addiction, evil, do good and be good without being frightened of any punishment or tempted by any reward.
Right livelihood: Ethical livelihood is one of the deepest introspection in psychological terms. The importance of recognizing right livelihood is about promoting or employment of not harming other and self. Spirituality and psychological practices of as “whole body” experiences cannot be underestimated. The deeply held time less self-representation of innate generosity and non-partial morality are closely connected to our immune response of their psycho-somatic disorders.
Generosity (dana) is the willingness to train and give one’s intelligent, knowledge, and invest material goods and time for life compensation for greater cause. Morality (Silas) means restraining oneself from action or livelihood that are dependent to harm others.
According to the commentary of yogacara practitioners, “following the Dharma in our pursuit of clothing, food, and other items, or staying away from all the ways of living that give rise to unwholesomeness, is Right Livelihood.”
Generosity (dana) is the willingness to train and give one’s intelligent, knowledge, and invest material goods and time for life compensation for greater cause. Morality (Silas) means restraining oneself from action or livelihood that are dependent to harm others.
According to the commentary of yogacara practitioners, “following the Dharma in our pursuit of clothing, food, and other items, or staying away from all the ways of living that give rise to unwholesomeness, is Right Livelihood.”
Right Effort: To engage in a path that requires deep commitment, courage, and strength requires great honest integrity to surrender to its transformative reins of power. When we commit to this path The Treaties on the Perfection of Great Wisdom says four right efforts are required as the goal in our cultivation of diligence. The four links right efforts are: to eliminate the unwholesome mental states that has already been produced, to not produce unwholesome mental states that has not yet been produced, to give rise wholesomeness that has not yet been produced and sharpen the wholesome mental states that has already been produced.
When we commit to this path our skillful means, true dharma method, and true maintenance in practice will enable us to open to the challenges and changes the process demands. Right Effort or right diligence enables us to step in to the unknown and let go of the ego’s fear that limit us.
Willingness to wake up in the morning to hit the yoga mat and maintain psycho-physical fitness and ourselves in a intelligent way; the capacity to let go old breakfast habit to new plant base protein healthy start and replacing the old self-will and surrender to a higher purpose based on a deep rooted love and compassion; and an understanding of the nature of
reality. Effort (vayama) in Buddhism implies mental energy and not physical strength. The Right effort spoken by the Buddha is instrumental in eliminating obstacles, evil and harmful thoughts and fixation in promoting good and healthy thoughts.
When we commit to this path our skillful means, true dharma method, and true maintenance in practice will enable us to open to the challenges and changes the process demands. Right Effort or right diligence enables us to step in to the unknown and let go of the ego’s fear that limit us.
Willingness to wake up in the morning to hit the yoga mat and maintain psycho-physical fitness and ourselves in a intelligent way; the capacity to let go old breakfast habit to new plant base protein healthy start and replacing the old self-will and surrender to a higher purpose based on a deep rooted love and compassion; and an understanding of the nature of
reality. Effort (vayama) in Buddhism implies mental energy and not physical strength. The Right effort spoken by the Buddha is instrumental in eliminating obstacles, evil and harmful thoughts and fixation in promoting good and healthy thoughts.
Right Mindfulness: The practices of mindfulness begin with bodies of diet and drinks. Actions on posture and attitude of sensations are the types of samatha and vipassana practice intended to practice as the Path of Purification (visuddhimagga). To sit and observe one’s breath, body scan technique to calm the breath, the body, and all the subtle unthinkable currents of pure presence moving through it. The awakened moment of pure presence is going nowhere at all and hold no habitual or self conscious notions of any personal achievement, performance, personal location or personal destination. Thoughts, emotions, images, sensations all as a movement in awareness. You are distinctly aware of each thought, emotions, images and sensations as it moves in you. Be aware of being aware, witnessing the awareness, awareness itself.
Being aware of being aware. Pure presence possesses absolutely no characteristic mark.This mindfulness transcendent insight into the total absence of any separate self-existence manifests healing transforming and illuminating power so that your body, speech, and mind, here and now, will fully express the most radical teaching of the mindfulness meditation coined by Buddha. Without cultivation of calm state (samatha) pure presence of emptiness cannot be directly cognized. The energetic dynamic of reflexivity; just as water is always wet and never apart from its wetness so energy as such “Mindfulness” is always alive to itself. To develop ‘Samatha and vipasyana’ you have to have diligence and apply yourself to meditation. To apply yourself to meditation like any other skill essential instruction from identified teachers, and like minded community support is needed for transformation to occur.
Buddhist psychotherapy of mindfulness is focused on this life. Buddhism is keenly aware of how a person’s relationship to mindfulness of mortality profoundly affects this life and after. As with any other factor of the Eightfold Path, there are two mindfulness, one wrong and the other right. The former is mindfulness directed towards things evil and unwholesome while the later is directed towards things good and wholesome. Right mindfulness in the Eight Noble Path is explained as the fourfold ‘Arousing of Mindfulness’ (satipatthana). The word patthana, which is the shortened form of upatthana, means literally ‘placing near one’s mind, as in the expression satin upatthapetva, literally ‘having kept present’ his mindfulness.
Every Arousing of Mindfulness in regard to body, feeling, consciousness or a mental object can be considered as beginning of the road to insight. “Arousing” are, in a sense, “starting points”. With the Arousing of Mindfulness one wakes up heedfulness, intentness and carefulness, and is in a state of mental preparedness in regard to any task or work in hand. Right mindfulness is a mental factor that sharpens the power of observation, and assist right thinking and understanding.
The self-sustainability depends on our mindfulness, in a certain way what we perceive is conditioned by wrong mindfulness and unsystematic attention, it tends to make our mind sick, and often deludes us. Right Effort and Right mindfulness go arm in arm as a gate keeper to check the arising of unwholesome thoughts and to develop and promote wholesome thoughts. In the words of Buddha the fourfold Arousing of Mindfulness is
the one and only way along which the liberated one have safely gone.
Being aware of being aware. Pure presence possesses absolutely no characteristic mark.This mindfulness transcendent insight into the total absence of any separate self-existence manifests healing transforming and illuminating power so that your body, speech, and mind, here and now, will fully express the most radical teaching of the mindfulness meditation coined by Buddha. Without cultivation of calm state (samatha) pure presence of emptiness cannot be directly cognized. The energetic dynamic of reflexivity; just as water is always wet and never apart from its wetness so energy as such “Mindfulness” is always alive to itself. To develop ‘Samatha and vipasyana’ you have to have diligence and apply yourself to meditation. To apply yourself to meditation like any other skill essential instruction from identified teachers, and like minded community support is needed for transformation to occur.
Buddhist psychotherapy of mindfulness is focused on this life. Buddhism is keenly aware of how a person’s relationship to mindfulness of mortality profoundly affects this life and after. As with any other factor of the Eightfold Path, there are two mindfulness, one wrong and the other right. The former is mindfulness directed towards things evil and unwholesome while the later is directed towards things good and wholesome. Right mindfulness in the Eight Noble Path is explained as the fourfold ‘Arousing of Mindfulness’ (satipatthana). The word patthana, which is the shortened form of upatthana, means literally ‘placing near one’s mind, as in the expression satin upatthapetva, literally ‘having kept present’ his mindfulness.
Every Arousing of Mindfulness in regard to body, feeling, consciousness or a mental object can be considered as beginning of the road to insight. “Arousing” are, in a sense, “starting points”. With the Arousing of Mindfulness one wakes up heedfulness, intentness and carefulness, and is in a state of mental preparedness in regard to any task or work in hand. Right mindfulness is a mental factor that sharpens the power of observation, and assist right thinking and understanding.
The self-sustainability depends on our mindfulness, in a certain way what we perceive is conditioned by wrong mindfulness and unsystematic attention, it tends to make our mind sick, and often deludes us. Right Effort and Right mindfulness go arm in arm as a gate keeper to check the arising of unwholesome thoughts and to develop and promote wholesome thoughts. In the words of Buddha the fourfold Arousing of Mindfulness is
the one and only way along which the liberated one have safely gone.
Right Concentration: Samadhi is absorbing the state of deep unqualified beginners mind that submerges into the unconscious streams of stillness (alaya-vijnana), a separate entity without autonomy from other states of qualified consciousness. The notions of unconscious mental process below our conscious and subconscious awareness continuously influencing all conscious ones, even ordinary sense perception, mostly without our knowing it. What we are consciously aware of represents but the tip of the iceberg of
all the mental process that are necessary for even ordinary perception to occur.
In Yogacara text , both concept of consciousness (vijnanana) in general and unconscious mind (alaya-vijnana) is said to be accompanied by the same five ’mental factors or aggregates’ (citta) that accompany every other moment of mind (citta); attention, sensation, feeling, perception, and intention. Whether conscious or not there is no subject, a real ownership who is the agent of action and the subject of experience. Both concept of unconscious and conscious mind is the expression of
conditioned bio-chemical cultural cause and effect.
The reality of a substantive subject, an enduring locus of action and experience is a hypothetical fiction, a false view (satkaya-dristi) that binds beings to the vicious cycle of repetitive behavior patterns (samsara). When the mind is very quiet in deep absorption of unqualified stillness we can momentarily access our unconscious mind
to observe the intention before many mental activities. It is possible at great level of subtlety to time to see the intention to think. In deep hypnotic and meditative trances sometimes you can feel this gathering of your energy which brings you to the point of taking an action and that must therefore be overcome in order to see things as they truly become (yatham bhutam). It is clearly expressed in the form of analysis by the Buddha that of dependent arising : When this is, that comes to be; with the arising of this, that arises, When this is not, that does not come to be; with the cessation of this, that ceases.
Right concentration is composed of two elements: ‘Samatha and Vipasyana. In the Definite Explanation of the View Sutra the Buddha says there are the samadhis of the sravakas, who are the followers of the hinayana and there are the samadhis of the Bodhisattvas, who are the followers of the Mahayana and there are the samadhis of tathagata (the buddhas), who have followed meditation to its completion. Tathagata Buddhas who have self-actualized Five Silas and Eightfold Path for deliverance of the collective Self.
The purpose of practicing samatha and vipasyana in the hinayana is to achieve happiness and various special qualities. In the Mahayana the purpose of meditation is to benefit all beings. A great master of the abhidhamma Vasubandhu said that in genuine Samatha the mind is able to rest in the mind. The mind becomes so relaxed that it rest in itself, just as it is, in a natural way, undistracted by thoughts. “Samatha is the one-pointed mind.” Vipasyana is “the discrimination of phenomena.” meaning all things appear as very clear and distinct from one another. Without Samatha and vipasyana one does not have a genuine samadhi or meditation state. Buddhist “samatha” or “equlibrium” in which the usual judgment and control of discursive
consciousness are tranquilized to enable deeper levels of awareness to emerge.
Maggan' atthanggiko settho Of paths the eightfold path is best
Saccanath caturo pada Of truth the four noble truths are best
Virago settho dhammanamong Of all things dispassion is best
Dipadanan ca cakkhuma Of men the man of vision is best
Tumhehi kiccamang atappamong You yourselves must do the striving
Akkhataro tathagata The Buddhas only point out the path
Patipanna pamokkhanti hose who practice, meditating,
Jhayino mara bandana Free themselves from the bonds of Mara
Natthi jhanamang apannassa There is no meditation without wisdom
Panna natthi ajhayato There is no wisdom without meditation
Yamhi jhanan ca panna ca One who has both wisdom and meditation
Sa ve nibbanasantike Is in the vicinity of nibbana
all the mental process that are necessary for even ordinary perception to occur.
In Yogacara text , both concept of consciousness (vijnanana) in general and unconscious mind (alaya-vijnana) is said to be accompanied by the same five ’mental factors or aggregates’ (citta) that accompany every other moment of mind (citta); attention, sensation, feeling, perception, and intention. Whether conscious or not there is no subject, a real ownership who is the agent of action and the subject of experience. Both concept of unconscious and conscious mind is the expression of
conditioned bio-chemical cultural cause and effect.
The reality of a substantive subject, an enduring locus of action and experience is a hypothetical fiction, a false view (satkaya-dristi) that binds beings to the vicious cycle of repetitive behavior patterns (samsara). When the mind is very quiet in deep absorption of unqualified stillness we can momentarily access our unconscious mind
to observe the intention before many mental activities. It is possible at great level of subtlety to time to see the intention to think. In deep hypnotic and meditative trances sometimes you can feel this gathering of your energy which brings you to the point of taking an action and that must therefore be overcome in order to see things as they truly become (yatham bhutam). It is clearly expressed in the form of analysis by the Buddha that of dependent arising : When this is, that comes to be; with the arising of this, that arises, When this is not, that does not come to be; with the cessation of this, that ceases.
Right concentration is composed of two elements: ‘Samatha and Vipasyana. In the Definite Explanation of the View Sutra the Buddha says there are the samadhis of the sravakas, who are the followers of the hinayana and there are the samadhis of the Bodhisattvas, who are the followers of the Mahayana and there are the samadhis of tathagata (the buddhas), who have followed meditation to its completion. Tathagata Buddhas who have self-actualized Five Silas and Eightfold Path for deliverance of the collective Self.
The purpose of practicing samatha and vipasyana in the hinayana is to achieve happiness and various special qualities. In the Mahayana the purpose of meditation is to benefit all beings. A great master of the abhidhamma Vasubandhu said that in genuine Samatha the mind is able to rest in the mind. The mind becomes so relaxed that it rest in itself, just as it is, in a natural way, undistracted by thoughts. “Samatha is the one-pointed mind.” Vipasyana is “the discrimination of phenomena.” meaning all things appear as very clear and distinct from one another. Without Samatha and vipasyana one does not have a genuine samadhi or meditation state. Buddhist “samatha” or “equlibrium” in which the usual judgment and control of discursive
consciousness are tranquilized to enable deeper levels of awareness to emerge.
Maggan' atthanggiko settho Of paths the eightfold path is best
Saccanath caturo pada Of truth the four noble truths are best
Virago settho dhammanamong Of all things dispassion is best
Dipadanan ca cakkhuma Of men the man of vision is best
Tumhehi kiccamang atappamong You yourselves must do the striving
Akkhataro tathagata The Buddhas only point out the path
Patipanna pamokkhanti hose who practice, meditating,
Jhayino mara bandana Free themselves from the bonds of Mara
Natthi jhanamang apannassa There is no meditation without wisdom
Panna natthi ajhayato There is no wisdom without meditation
Yamhi jhanan ca panna ca One who has both wisdom and meditation
Sa ve nibbanasantike Is in the vicinity of nibbana
Vast Awakening: During the First watch of the momentous night of enlightenment of self-becoming in BodhGoya, to understand Karma and Rebirth, the Buddha turned his mind towards the recollection of his previous modes of existence and various former lives. Then he recalled many worlds of proliferation, many worlds of destruction and his first discovery was that he could find no first beginning of his personal life, nor any beginning of the universe. All he saw was the endless birth and death; the endless chain of his by gone personalities, in the many worlds he had live. “All becoming seen without substance, conditioned, unstable, and changeable. Having seen
this complete becoming of myself, I attained to peace.”
“In the Second watch of his enlightenment, he directed his thoughts towards the perception of the disappearing and reappearing of beings. With his “Celestial Eye” he beheld beings reappear according to their deeds.”[2] Unwholesome deeds result in suffering life and following perverted ways incur an evil lot. At the dissolution of the body, after death, they depart upon a sorry miserable journey, downward to loss in the world of the hells. These precious beings however, are given to the good in deeds, words, and thoughts. They do not revile the Noble Ones; they hold right views; and following righteous courses of Eightfold Path Mental Energy laws without substituting and compromising earn a happy lot. At the breaking up of the body after death, they fare forth upon happy journey and come to the heaven world. During the Second watch the Buddha, become cognizant of “The Law of Karma”. All beings are re-born according to their evil and good deeds.
In the Third and last watch, the Buddha discovered the means by which the “ Wheel of Life”, “ the Circle of Rebirth” can be brought to a standstill and deliverance from Rebirth and all Suffering can be attained by removing it’s cause, namely, the “craving for becoming,” An Attachment to Self and an Illusion; the clinging to existing of objects. He become cognizant how ignorance of existing culture, and conditioned customs is transient, miserable, non-self-contained, leads to our attachment to the idea of the Self which creates in us desire for further existence and how the “Craving for the Existence”, in the moment of death cause us the grasp new body endowed with consciousness and thus leads to Re-birth. This clinging to existence, this craving for becoming so intense and powerful and at moment of the death it causes a new being to come into existence.
According to the Buddha, our corporeal form (Rupa) is conditioned by defilement of convenient cultural norms and pleasure principle. They are the material out of which our body is built, nourished, and maintained. (p. 34) “This my formed body is composed of the four elements, generated by father and mother, and built up from rice, milk, butter, sugar, porridge, meat, eggs, fish, breads and so on. Thus, our whole body consists but of dead matter taken of inorganic substance of the external world. It is but a collection and transformation into our corporeal form which is the bases of our individuality or personality (Sakkaya). This being so we should become to detached of the idea of the Self by realizing that our whole organism, and our so-called Self is but a birth of corrupted inorganic matter. The Buddha so much stressed the meditation on our body in order that we may gradually penetrate into the true nature of our personality.
“Personality, personality, it is said, O Venerable nun, what did Exalted One say what is the personality?” Visakha the nun asked the Dhammadinna who formerly was wife.
“The five groups of Attachment is the personality”, has our Lord said; the attachment of conditioned substance, food, form (Rupa), the attachment of sensations (Vedana) born out of that form, the attachment of perception (Sanna), out of that sensation, the attachment of sense impressions or thought process (Sankhara), and of consciousness (Vinnana). “How does the idea of personality arise?” asked Visakha. “It is the THIRST(trishna) born out of ignorance or unwholesome physical and mental states which sows rebirth. It is bound to the desire for delighting itself in arbitrary culture, customs, and socially accepted gender rules namely, sexual desire, lust, hate, anger, greed, delusion, liking, and desire not to be what one dislikes, answered Dhammadinna.”
According to the Buddha’s teachings, personality consists of five groups of attachment; the body- the sensation- the perceptions- the sense impression and the consciousness. The Buddha calls them “Attachment”, because out of ignorance the true fact of life is deprived, because of desire to live “Tanha” we tenaciously believe the real essence of our Personality.
this complete becoming of myself, I attained to peace.”
“In the Second watch of his enlightenment, he directed his thoughts towards the perception of the disappearing and reappearing of beings. With his “Celestial Eye” he beheld beings reappear according to their deeds.”[2] Unwholesome deeds result in suffering life and following perverted ways incur an evil lot. At the dissolution of the body, after death, they depart upon a sorry miserable journey, downward to loss in the world of the hells. These precious beings however, are given to the good in deeds, words, and thoughts. They do not revile the Noble Ones; they hold right views; and following righteous courses of Eightfold Path Mental Energy laws without substituting and compromising earn a happy lot. At the breaking up of the body after death, they fare forth upon happy journey and come to the heaven world. During the Second watch the Buddha, become cognizant of “The Law of Karma”. All beings are re-born according to their evil and good deeds.
In the Third and last watch, the Buddha discovered the means by which the “ Wheel of Life”, “ the Circle of Rebirth” can be brought to a standstill and deliverance from Rebirth and all Suffering can be attained by removing it’s cause, namely, the “craving for becoming,” An Attachment to Self and an Illusion; the clinging to existing of objects. He become cognizant how ignorance of existing culture, and conditioned customs is transient, miserable, non-self-contained, leads to our attachment to the idea of the Self which creates in us desire for further existence and how the “Craving for the Existence”, in the moment of death cause us the grasp new body endowed with consciousness and thus leads to Re-birth. This clinging to existence, this craving for becoming so intense and powerful and at moment of the death it causes a new being to come into existence.
According to the Buddha, our corporeal form (Rupa) is conditioned by defilement of convenient cultural norms and pleasure principle. They are the material out of which our body is built, nourished, and maintained. (p. 34) “This my formed body is composed of the four elements, generated by father and mother, and built up from rice, milk, butter, sugar, porridge, meat, eggs, fish, breads and so on. Thus, our whole body consists but of dead matter taken of inorganic substance of the external world. It is but a collection and transformation into our corporeal form which is the bases of our individuality or personality (Sakkaya). This being so we should become to detached of the idea of the Self by realizing that our whole organism, and our so-called Self is but a birth of corrupted inorganic matter. The Buddha so much stressed the meditation on our body in order that we may gradually penetrate into the true nature of our personality.
“Personality, personality, it is said, O Venerable nun, what did Exalted One say what is the personality?” Visakha the nun asked the Dhammadinna who formerly was wife.
“The five groups of Attachment is the personality”, has our Lord said; the attachment of conditioned substance, food, form (Rupa), the attachment of sensations (Vedana) born out of that form, the attachment of perception (Sanna), out of that sensation, the attachment of sense impressions or thought process (Sankhara), and of consciousness (Vinnana). “How does the idea of personality arise?” asked Visakha. “It is the THIRST(trishna) born out of ignorance or unwholesome physical and mental states which sows rebirth. It is bound to the desire for delighting itself in arbitrary culture, customs, and socially accepted gender rules namely, sexual desire, lust, hate, anger, greed, delusion, liking, and desire not to be what one dislikes, answered Dhammadinna.”
According to the Buddha’s teachings, personality consists of five groups of attachment; the body- the sensation- the perceptions- the sense impression and the consciousness. The Buddha calls them “Attachment”, because out of ignorance the true fact of life is deprived, because of desire to live “Tanha” we tenaciously believe the real essence of our Personality.
Sabbe sangkhara anicca ti All conditioned things are impermanent
Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya This is the path of purity
Sabbe sangkhara dukkha ti All conditioned things involve suffering Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya This is the path of purity
Sabbe dhamma anatta ti All states are without a self
Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya is the path of purity
Emptiness (sunyata) and Enlightenment (nirvana)
Buddhism is not a religion. It is a mental discipline of mankind to prevent moral decay of inequality and balance with nature. Doctrine of dependent co-arising Buddhist approach to understanding nature is not an assemblage of basic entities with certain fundamental properties, rather as a dynamic web of interrelated events, in which no part is more fundamental than any other part.
In the words of Buddhist Saint Santidev " Without sunyata the imprisioned thought is reborn again even after attainment of the stage of unconsciousness. Therefore one should cultivate sunyata".
Old age, disease, death and misery are like four great mountains which reach from the earth to the sky, and which slowly converge upon mankind. They move in together from the four directions tearing up the earth and grinding under their terrible weight all animated objects, all growing things, and every living creature. Soon all are trapped and crushed beneath them and then the cycle begins again.
Even in unconsciousness there is no escape. And yet knowing the awful trap and even realizing exactly how the trap operates does little or no good. Only emptiness can prevent the mountains of misery from closing in. Sunyata emptiness of cognitive discipline is the obstacle, the rival, the enemy the opposite of the dark hindrances of passion, speculation and intellect. Sunyata mental discipline of compassionate wisdom is the healing of both moral and intellectual faults. To find Sunyata is to find freedom from every limitation. There is nothing to fear or you cannot forgive in the doctrine of sunyata.
Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya This is the path of purity
Sabbe sangkhara dukkha ti All conditioned things involve suffering Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya This is the path of purity
Sabbe dhamma anatta ti All states are without a self
Yada pannaya passati When one sees this with wisdom
Athanibbindati dukkhe One turns away from suffering
Esa mago visuddhiya is the path of purity
Emptiness (sunyata) and Enlightenment (nirvana)
Buddhism is not a religion. It is a mental discipline of mankind to prevent moral decay of inequality and balance with nature. Doctrine of dependent co-arising Buddhist approach to understanding nature is not an assemblage of basic entities with certain fundamental properties, rather as a dynamic web of interrelated events, in which no part is more fundamental than any other part.
In the words of Buddhist Saint Santidev " Without sunyata the imprisioned thought is reborn again even after attainment of the stage of unconsciousness. Therefore one should cultivate sunyata".
Old age, disease, death and misery are like four great mountains which reach from the earth to the sky, and which slowly converge upon mankind. They move in together from the four directions tearing up the earth and grinding under their terrible weight all animated objects, all growing things, and every living creature. Soon all are trapped and crushed beneath them and then the cycle begins again.
Even in unconsciousness there is no escape. And yet knowing the awful trap and even realizing exactly how the trap operates does little or no good. Only emptiness can prevent the mountains of misery from closing in. Sunyata emptiness of cognitive discipline is the obstacle, the rival, the enemy the opposite of the dark hindrances of passion, speculation and intellect. Sunyata mental discipline of compassionate wisdom is the healing of both moral and intellectual faults. To find Sunyata is to find freedom from every limitation. There is nothing to fear or you cannot forgive in the doctrine of sunyata.
Please Send Your Donation:
Sangha Wellness Foundation 501(c) (3)
5700 Carbon Canyon Rd. 5. Brea, CA 92823
healing [email protected] (714) 985-9909
Your support is vital to 8-fold path skill training