The Three Refuges of Buddhism The Three Refuges (also known as Jewels) are : The Buddha This is a title for those who have attained Nirvana. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands Dharma and sees reality in its true form. The Dharma The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in Mahayana, connote the ultimate and sustaining Reality which is inseparable from the Buddha. The Sangha The community of Buddhists or the congregation of monastic practitioners. During the process with Leona, I came back time and time again to the teachings of impermanence, looking at reality (versus the way I wanted things to be) and I relied very heavily upon the support of my community. Once Leona had stopped eating and drinking for days, I made the decision that I wanted to be there for her at her death. I put out an email letting my friends know that the vet would be making a house call. I received many beautiful words of support. I compiled those words into a document and a dear friend came over before the vet arrived and read the document to us. It turned out to be a very loving and sacred event for me. It was a beautiful sunny day and Leona died in my arms -- out on the patio that she loved. Afterwards, my friend and I went for a walk and saw the beautiful autumn leaves, yet another reminder of impermanence. I have sadness about no longer having Leona's beautifu little body with me, but I am not suffering -- I am grateful for her and the lessons she taught me during her life and her death. I continue to learn. With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Four Noble Truths The Four Noble Truths are : Dukkha exists - unsatisfactoriness, suffering, discontent, stress (to be Investigated) Nothing lasts forever. When you understand this it makes it easier to not be so attached to what you're experiencing. So when you're experiencing something you think is bad, you can relax in the knowledge that nothing bad lasts forever. Similarly, when you're experiencing happiness you can also realize that nothing good lasts forever. Why would you want to do that? Because it helps you to be more aware of how you're reacting to your experiences at all times. The cause or origin of dukkha is craving (tanha-lit. thirst) or clinging (to be Abandoned) Craving sensory stimulation, craving existence, and craving non-existence give rise to the "continuity of being" (the tendency to confuse reality with your perception of reality), and with it its attendant suffering. Say you want something and you don't get it--you'd get sad or frustrated. But say you want something and you do get it. Eventually you'll get bored with it and you'll start wanting something else. And so you start all over again. And that's a bummer. Dukkha ceases with the relinquishment of that craving (to be Realized) You can end eternal suffering by ending the craving that leads to the continuation of suffering. Remember that suffering is caused by endlessly wanting what you can't have. So if you can stop this endless wanting, you won't suffer anymore. That's not to say that you won't ever feel pained or sad (or happy or ecstatic) ever again. It's just that it won't be part of an endless cycle of wanting--not getting--being sad--wanting again. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed) So how do you end eternal craving? Just live by the ideals of the Noble Eightfold Path. The Path is grounded in a program of meditation. It delineates a plan of self-discipline regarding ethical conduct, mental discipline, and wisdom. The Path avoids two extremes--the pursuit of complete and ultimate sensory pleasure, or the pursuit of utter self-denial. With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Five Precepts The Five Precepts are pretty straightforward and are:
There is transcript of a wonderful lecture on this topic at http://www.urbandharma.org/kusala/revkus/5precepts.html With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Five Hindrances The Five Hindrances are negative mental states that impede success with meditation (jhana) [my note: I don't think it's only success with meditation that is impeded by these states] and lead away from enlightenment. These states are: Sensual desire (kamacchanda)Craving for pleasure to the senses. Anger or ill-will (byapada, vyapada)Feelings of malice directed toward others. Sloth-torpor or boredom (thina-middha)Half-hearted action with little or no concentration. Restlessness-worry (uddhacca-kukkucca)The inability to calm the mind. I suspect we all are very familiar with the term "monkey mind". Doubt (vicikiccha)Lack of conviction or trust. With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Eightfold Path The Eightfold Path 1 Wisdom/Discernment (pañña) Wise or Right View/Understanding (samma-ditthi)This precept can be thought of as the thorough knowledge and understanding of the Four Noble Truths as a whole. It's the kind of understanding that comes through personal experience. That means that it doesn't matter if you read ten books on Buddhism and can recite things from memory. You need to feel it and know it in your bones. This usually takes repeated exposure to the knowledge, contemplation of the knowledge, and regular practice of the "spiritual exercises". Don't be hard on yourself if it takes you a long time to come to understand Right Understanding from the inside out. At the same time, that's not an excuse to slack off. Right understanding is a facet of wisdom. Wise or Right Intention/Resolve Right Thought is a facet of wisdom (Right Understanding is another). Selfless renunciation, detachment, love and nonviolence, these thoughts are extended to all beings. When this is lacking, however, as in such as thoughts based on selfish desire, hatred and violence, it is a sign that one is lacking in wisdom. Virtue (sila) Wise or Right Speech Don't tell lies. Don't be catty, malicious, vicious, slanderous or libelous in your conversation. Don't delight in salacious rumor-mongering. Why? Because these things bring about disharmony in your relationships with people. When you speak in these ways with others rather than truthfully and down-to-earth, it sets up a relationship between you and other people that's based on untruths. You may be in control of these untruths at first, but eventually, they take on a life of their own, and you'll start to get caught in your own web of deception and mean-spiritedness. Stay away from harsh and malicious language. Foaming at the mouth is to be avoided. Speak carefully and appropriately. Ethical conduct is based on Right Speech. Wise or Right ActionEthical conduct is rooted in Right Action. And as with true ethical conduct, it takes the development of a kind of "moral compass" to know what constitutes Right Action. But basically, it means not to do things that you know cause suffering for yourself or others. Wise or Right LivelihoodThis precept basically directs people not to make money through harming others. For example, typical Buddhist careers would probably not include arms dealers, crystal meth dealers, butchers, or chemical company executives. Concentration/Meditation (samadhi) Wise or Right EffortIt takes a lot of persistence to prevent unharmonious states of mind from coming to be. Right Effort is a Mental Discipline and it involves persisting in your efforts to live your life in keeping with the ideals of the Noble Eightfold Path (also known as the Middle Way). Don't be too rough on yourself when you catch yourself having messed up somehow. Just pick yourself up, dust yourself off, and then gently but firmly set yourself back in the right direction. Wise or Right Mindfulness (samma-sati) You should be ever aware of what your body is doing, what you sense and feel, and what your mind is thinking about. You should attempt to be detached from these things, however. Merely notice them as they happen, and don't get all caught up in, say, that fantasy you love to replay in your head whenever you smell watermelon-scented body lotion. Right Mindfulness is a mental discipline. Wise or Right Concentration (samma-samadhi)This precept points to the various modes of meditation and also other practices used to strengthen mental discipline. A very common practice is "Noticing One's Breath", in which, sitting comfortably with your back upright, you notice your breath as it goes in and out, in and out. You also come to notice that your mind is a nonstop whirlwind of disjoint thought, and with continued meditation the mind tends to calm down and clear up. It's been said that the main thing that the Buddha introduced to the spiritual practices of his day was the practice of Vipassana meditation (or noticing-the-breath-meditation) in order to bring about enlightenment. With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Ten Perfections The Ten Perfections 1 Ten Qualities Leading to Buddhahood: Generosity (dana)This can be characterized by unattached and unconditional generosity, giving and letting go. Giving leads to being reborn in happy states and material wealth. Alternatively, lack of giving leads to unhappy states and poverty. The exquisite paradox in Buddhism is that the more we give - and the more we give without seeking something in return - the wealthier (in the broadest sense of the word) we will become. By giving we destroy those acquisitive impulses that ultimately lead to further suffering. Morality (sila)-virtue, integrityIt is an action that is an intentional effort. It refers to moral purity of thought, word, and deed. The four conditions of sila are chastity, calmness, quiet, and extinguishment, i.e. no longer being susceptible to perturbation by the passions like greed and selfishness, which are common in the world today. Sila refers to overall (principles of) ethical behaviour. Renunciation (nekkhamma) Nekkhamma is a Pali word generally translated as "renunciation" while also conveying more specifically "giving up the world and leading a holy life" or "freedom from lust, craving and desires." In Buddhism's Noble Eightfold Path, nekkhamma is the first practice associated with "Right Intention." In the Theravada list of ten perfections, nekkhamma is the third practice of "perfection." Wisdom (pañña)Prajña (Sanskrit) or pañña (Pali) has been translated as "wisdom," "understanding," "discernment," "cognitive acuity," or "know-how." In some sects of Buddhism, it especially refers to the wisdom that is based on the direct realization of the Four Noble Truths, impermanence, interdependent origination, non-self, emptiness, etc. Prajña is the wisdom that is able to extinguish afflictions and bring about enlightenment. Energy/Strength (viriya)- effortIt stands for strenuous and sustained effort to overcome unskillful ways, such as indulging in sensuality, ill will and harmfulness. It stands for the right endeavour to attain dhyana. Virya does not stand for physical strength. It signifies strength of character and the persistent effort for the well-being of others. In the absence of sustained efforts in practicing meditation, craving creeps in and the meditator comes under its influence. Right effort known as viryabala is, thus, required to overcome unskillful mental factors and deviation from dhyana. Patience (khanti)Khanti (Pali) has been translated as patience, forbearance and forgiveness. It is the practice of exercising patience toward behavior or situations that might not necessarily deserve it. It is seen as a conscious choice to actively give patience as if a gift, rather than being in a state of oppression in which one feels obligated to act in such a way. Truthfulness (sacca)Sacca is a Pali word meaning "real" or "true." In early Buddhist literature, sacca is often found in the context of the "Four Noble Truths," a crystallization of Buddhist wisdom. In addition, sacca is one of the ten paramis or perfections that a bodhisatta must develop in order to become a Buddha. Resolution - determination (adhitthana)Adhitthana (Pali; from adhi meaning "higher" or "best" plus stha meaning "standing") has been translated as "decision," "resolution," "self-determination," "will" and "resolute determination." In the late canonical literature of Theravada Buddhism, adhitthana is one of the ten "perfections" (dasa paramiyo), exemplified by the bodhisatta's resolve to become fully awakened. Lovingkindness (metta)Metta (Pali) or maitri (Sanskrit) has been translated as "loving-kindness," "friendliness," "benevolence," "amity," "friendship," "good will," "kindness," "love," "sympathy," and "active interest in others." It is one of the ten paramitas of the Theravada school of Buddhism, and the first of the four Brahmaviharas. The metta bhavana ("cultivation of metta") is a popular form of meditation in Buddhism. The object of metta meditation is loving kindness (love without attachment). Traditionally, the practice begins with the meditator cultivating loving kindness towards themselves,then their loved ones, friends, teachers, strangers, enemies, and finally towards all sentient beings. Commonly, it can be used as a greeting or closing to a letter or note. Buddhists believe that those who cultivate metta will be at ease because they see no need to harbour ill will or hostility. Buddhist teachers may even recommend meditation on metta as an antidote to insomnia and nightmares. It is generally felt that those around a metta-ful person will feel more comfortable and happy too. Radiating metta is thought to contribute to a world of love, peace and happiness. Metta meditation is considered a good way to calm down a distraught mind by people who consider it to be an antidote to anger. According to them, someone who has cultivated metta will not be easily angered and can quickly subdue anger that arises, being more caring, more loving, and more likely to love unconditionally. Equanimity (upekkha) American Buddhist monk Bhikkhu Bodhi wrote: "The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them." With Metta: May all beings be safe. May all beings be healthy. May all beings be happy. May all beings live with ease. The Ten Paramitas បារមី ទាំង10
The term paramita has two etymologies. The first derives it from the word parama, meaning “highest,” “most distant,” and hence, “chief,” “primary,” “most excellent.” Hence, the substantive can be rendered “excellence” or “perfection.” Paramita also means “that which has gone beyond,” “that which goes beyond,” or “transcendent.” This reading is reflected in the Tibetan translation pha rol tu phyin pa (“gone to the other side”). The paramitas are “transcendent action” in the sense that they are performed in a non-egocentric manner. The Wisdom Sutras, the Lotus Sutra, and the Sutra of the Ten Grounds, as well as a large number of other Mahayana texts, list the perfections:
On the path to perfect enlightenment, the Bodhisattva proceeds through ten distinct stages or grounds (bhumis), each of which is predominantly associated with one of the paramitas:
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