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Showing posts with label dukkha. Show all posts
Showing posts with label dukkha. Show all posts

Thursday, January 3, 2013

Not Quite Nirvana: A Skeptic's Journey

Bill Williams (HartfordFAVS.com); Rachel Neumann (notquitenirvana.com); KPFK
Thich Nhat Hanh teaches: "Seek in the present moment" (Not Quite Nirvana).
 
Not Quite Nirvana is Rachel Neumann’s folksy account of her gradual embrace of Buddhist teachings, along with anecdotes of her dealings with Ven. Thich Nhat Hanh, the famous Vietnamese Zen Buddhist monk and peace activist.
One of her greatest challenges was learning to accept the truth of aging and death. Like many people, she lived with the illusion that aging, illness, and death are events that happen to other people.
 
“Then, within a few months of turning 40, I got in a bad bicycle accident and tore up my shoulder,” she writes. “I got robbed, got pneumonia, got mostly better, cracked a rib… got bronchitis… got shingles, and lost a relatively young friend to lung cancer. Not only that, but every bone and muscle in my body felt like it had stopped working properly.”
 
Neumann now believes that “death stays mostly hidden in U.S. society....Perhaps if death [were] as acknowledged and visible as birth, awareness and acceptance of it would become more commonplace.”

Author, center, with daughters (dieselbookstore.com)
Thich Nhat Hanh often writes and speaks about “no birth, no death,” meaning that we existed in our parents and prior generations long before we were born, and will continue to exist in our children and in the many people we have influenced while alive.
 
When Neumann began work at Parallax Press in Berkeley, California, she was told that the staff gathered to meditate for 15 minutes at the start of each workday. She found the practice close to unbearable. “I would feel myself getting older, wasting my life just sitting there like a blob,” she writes in her light-hearted style.
 
But she gradually saw the value of stopping and meditating. She and her husband began pausing before dinner with their daughters, Plum, age 4, and Luna, age 9, for a brief meditation. More

Meredith Monk & Vocal Ensemble:   On Behalf of Nature ON BEHALF OF NATURE - For her newest evening-length work, Meredith Monk offers a poetic meditation on the environment. Using her highly acclaimed 2012 composition Realm Variations for vocalists and instrumentalists as a point of departure, she employs...different musical realms.
 
Within this world, Monk evokes the Buddhist notion of the existence of different realm categories -- the idea of joining heaven [akasha-deva loka] and earth [manussa loka] by way of human beings.
 
Drawing additional inspiration from writers and researchers who have sounded the alarm on the precarious state of our global ecology, Monk and her acclaimed Vocal Ensemble create a liminal space where human, natural and spiritual elements are woven into a delicate whole, in order to illuminate the interconnection and interdependency of us all.
Back to Back Theatre:  Ganesh Versus the Third Reich
GANESH VERSUS THE THIRD REICH (Back to Back Theatre) is poignant, beautiful, disarming, and full of vulnerability and sly transparency.
 
The story begins with the [Indian] elephant-headed god Ganesh traveling through Nazi Germany to reclaim the swastika, an ancient Vedic/Hindu symbol. As this intrepid hero embarks on his journey a second narrative is revealed: the actors themselves begin to feel the weighty responsibility of storytellers and question the ethics of cultural appropriation. 
 
Cleverly interwoven in the play’s design is the story of a young man inspired to create a play about Ganesh, "the god of overcoming obstacles."

Monday, December 31, 2012

Three and Eight Liberations

Wisdom Quarterly based on Ven. Nyanatiloka Mahathera, A Buddhist Dictionary: A Manual of Pali Terms and Buddhist Doctrines (vimokkha)


LIBERATION (vimokkha): deliverance, emancipation, freedom from suffering; enlightenment; awakening.
 
I. The three liberations are: 1. the conditionless or signless (no nimitta) liberation, 2. the desireless liberation, and 3. the emptiness or void liberation (shuññatá-vimokkha). 
 
They are also called "the triple gateway to liberation" (vimokkha-mukha; Path of Purification XXI, 66ff) because they are three different approaches to the paths of enlightenment.
 
1. "Whosoever, being filled with determination, reflects that all formations are radically impermanent, such a person attains the conditionless liberation. 

2. Whosoever, being filled with tranquility, reflects that all formations are painful, such a person attains the desireless liberation. 

3. Whosoever, being filled with wisdom, reflects that all formations are without a self, such a person attains the emptiness liberation" (Path of Purification XXI, 70 = Pts.M. II, p. 58).
  
(1) and (2) are mentioned and explained in the Middle Length Discourses (MN 43) under the name of deliverances of mind (ceto-vimutti), and (2) and (3) appear in Dhs. (344ff, 353ff) in the section on supermundane consciousness (see Atthasálini Tr., p. 299ff).
  
II. The EIGHT LIBERATIONS occur frequently in the texts (A. VIII, 66; DN 16, etc.) and are described as follows:
 
[The Buddha:] "There are eight liberations, O meditators. What are they?
 
(1) ''While remaining in the Fine-Material Sphere, one perceives corporeal forms: this is the first liberation.
 
(2) "Not perceiving corporeal forms on one's own person, one perceives corporeal forms externally: this is the second liberation.
  
(3) ''By thinking of the beautiful, one is filled with confidence: this is the third liberation.
   .
(4) "Through the total overcoming of the corporeality-perceptions, the vanishing of the reflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea 'Unbounded is space,' one reaches the plane of boundless space and abides therein: this is the fourth liberation.
 
(5) "Through the total overcoming of the sphere of boundless space, and with the idea 'Unbounded is consciousness,' one reaches the plane of boundless consciousness and abides therein: this is the fifth liberation.
 
(6) "Through the total overcoming of the plane of unbounded consciousness, and with the idea 'Nothing is there,' one reaches the plane of nothingness (ákiñeaññ-áyatana) and abides therein: this is the sixth liberation.
 
(7) "Through the total overcoming of the plane of nothingness, one reaches the plane of neither-perception-nor-non-perception and abides therein: this is the seventh liberation.
  
(8) "Through the total overcoming of the plane of neither-perception-nor-non-perception, one reaches the extinction of perception and sensation: this is the eighth liberation.
 
"These, O meditators, are the eight kinds of liberation."
 
For (1-3), see abhibháyatana; for (4-7), see jhána; for (8), see nirodha-samápatti.
 
By (3) is meant the attainment of the Fine-Material Sphere absorptions (jhánas) by means of concentrating the mind on perfectly pure and bright colored disks (kasinas) as meditation objects. 
 
According to Pts.M. this mental state is also produced by concentrating the mind on the Four Sublime States (Brahma Viharas): all-embracing loving-kindness, compassion, appreciative joy, and equanimity. The result of this is that all beings appear perfectly pure and glorified, and therefore the mind turns to the beautiful.
 
See Pts.M. II, Vimokkha-kathá; Atthasálini Tr., p. 255; App. More

Monday, December 17, 2012

The death of dear children (sutra)

Wisdom Quarterly translation of Visakha Sutra, Inspired Utterances (Udana 8.8)
The Buddha fearless mudra (Saksit_s/flickr.com)
This have I heard. On one occasion the Buddha was staying near Sāvatthī at the Eastern Monastery, in the palace of Migāra's mother. 

A dear and beloved grandson of Visākhā, Migāra's mother, had died. So Visākhā went to visit the Buddha with hair and clothes wet [marks of mourning].

Grief stricken she went in the middle of the day, bowed, and sat down. The Buddha said to Migāra's mother:

"Visākhā, why have you come here with wet hair and clothes in the middle of the day?"

Going to the Buddha (Nevil Zaveri/flickr)
"My dear and beloved grandson has died," she explained.
 
"Visākhā, would you like to many children?"
 
"Yes, venerable sir, I would like to have as many children and grandchildren as there are people in [the city of] Sāvatthī."
 
"But how many people in Sāvatthī die in the course of a day?"
 
"Sometimes ten people die in Sāvatthī in the course of a day, sometimes nine... eight... seven... six... five... four... three... two... Sometimes just one person dies in Sāvatthī in the course of a day. Sāvatthī is never without people dying."
 
"Then, Visākhā, what do you think: Would you ever be free of wet clothes and hair?"

"No, venerable sir. Enough of my having so many children!"
 
"Visākhā, those who have 100 dear ones have 100 sufferings. Those who have 90 dear ones have 90 sufferings. Those who have 80... 70... 60... 50... 40... 30...20 ... ten... nine... eight... seven... six... five... four... three... two... Those who have one dear one have one suffering.

"Those who have no dear ones have no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you."
 
Blissful and blameless (health.com)
Realizing the significance, the Buddha exclaimed: "The sorrow, weeping, and many similar kinds of suffering exist in the world, exist dependent on something dear. They do not exist when there is nothing dear.

"Blissful and sorrowless are those for whom nothing in the world is anywhere perceived as dear. Therefore, one who aspires to attain the stainless and sorrowless (nirvana) should not seek to make anything anywhere in the world dear.
Cold world? No, the warmest!
Wisdom Quarterly (COMMENTARY)
The Buddha, like all arhats, reclines into final bliss of nirvana (Saksit_s/flickr)
 
But how could anyone avoid becoming attached to dear things in the world? In fact, on reflection, nothing is dear except that we make it so.
 
The proof? Something is called "dear" only because it is dear to someone, not because of anything it intrinsically possesses. IF this were not so, THEN there would be no release from attachment to the dear.  No one would be freed from grasping and clinging or what we refer to as "attachment."

Of course, for most people this is not the problem. The problem the idea that anyone would recommend that we not be attached to things so dear as children, as relatives, as friends.
 
Most people, most of the time, ARE going to be attached. And rightly so. The Buddha promoted and persuaded multitudes to care for one another, to cultivate loving-kindness (metta, love, friendliness, warmth for others) and compassion (karuna, actively helping relieve the suffering of others).
 
But he went further. He taught that to be happy, one should also cultivate joyful-appreciation (mudita) and after all three of these are developed, equanimity (upekkha).
 
This is where people stop understanding. Equanimity is misinterpreted as "indifference." But it really means non-bias. That is, those three beautiful karmic impulses are sent to ALL without distinction. This is how the practice is brought to fulfillment, perfection, fruition. The goal is more than social. But it is social.

"Enlightened" society? Progressive but not enlightened.
The world will not be enlightened, societies will not be, not cities, towns, or villages. Individuals, pairs, small groups of practitioners see the light (nimitta), develop the eight attainments (absorptions), make their way skyward to the deva-worlds, or go beyond ALL suffering to the supreme goal of nirvana.
 
With us, with our attachments, we FEAR nirvana as cold "nothingness," as annihilation, as "emptiness," as oblivion. And we do not see it, we do not strive for it, we turn away toward the world and pat ourselves on the back for choosing the eternal bodhisattva path. The work of a "savior-martyr" is never done, for there are too many beings to save for it to ever be done. 
 
That is why the historical Buddha never spoke of anyone abandoning the goal in favor of becoming another Maitreya (Messiah). It is one sure way not to cultivate the path, not to develop the necessary factors to make the best use of a human life, which is to directly know-and-see the truth. Then one could really be useful, could raise a hand in fearless-mudra and allay the suffering of others.

Monday, December 10, 2012

Birthday card for teen girls prompts outrage

Wisdom Quarterly; Huffington Post (UK); Rzoont
Get boobs, a man, gold, and gifts -- then you'll have value and feel fulfilled.
 
(Rzoont/flickr.com)
Hallmark! Greeting card company Hallmark has apologized for the distribution of a sexist birthday card that encourages teenage girls to snag rich husbands by using their bodies. The card was spotted by @CheesyHel at her local newsstand in Hertfordshire, England, last week while she was shopping for a card for her niece. In a statement, a spokesperson for Hallmark Cards said the company was "surprised and horrified" to discover that the card is still in circulation since it has not been produced for 15 years. [This was acceptable in 1997?] More

Were there a mountain made of solid gold, double that would not be enough to satisfy a single person. Know this about craving (trying to fill ourselves from the outside in) and live accordingly.

Friday, November 16, 2012

The Three Poisons of the Heart

Ashley Wells, Dhr. Seven, Wisdom Quarterly; H. Kopp Delaney (photo)

This questionable quote is based on real aphorisms in the Dhammapada, which run:

"There is no fire like passion (greed); there is no losing throw like hatred; there is no snare like delusion; there is no happiness higher than nirvana" (sacred-texts.com).
  
Variations are due to free translations and the coupling of related passages to synthesize more inclusive quotes. Hatred is a crime, hunger is a sickness; there is no sorrow like separation; there is no joy like the joy of complete freedom -- which is nirvana (Dhp).

Minds/hearts are bound by lust (H-K-D/flickr)
One is burned by lust, by craving, by clinging, by passion. If nothing else, it blinds one from seeing the liberating-truth. Most are not looking, so we delight in the senses and dream of a heavenly rebirth with intensified senses and sensual experiences. For men in general, the Buddha declared, there is nothing more alluring than the form of a woman, and for women in general, the form of a man.
  
Of course, Buddhism admits of individual variation, but this generally holds. From time to time one may crave anything. It is craving itself that is the fire. And though one changes what one craves, if one still craves, the burning will continue. This is an internal problem not the Buddha's comment on some social (external) situation. Meditation -- both for the sake of serenity and insight -- is ruined by craving.

Aversion has many manifestations like racism
Hatred expressing itself as revenge, wrath, thoughts of harming and ill will do little to harm others compared to the harm done to oneself. One is not only harming oneself. One is harming both and everyone else as well. Indeed, hate is a losing throw, like the original meaning of "sin," which simply meant "to miss the mark." A society esteeming archery understood. Do we hate? "I don't hate!" We fail to recognize how pervasive aversion (dosa) is in our lives and how much harm it does. For most of us most of the time, aversion manifests as fear. It leads to bias just as greed does, just as delusion does.

At the root of all harm, all faults, all suffering is delusion, wrong views, ignorance, folly. (Craving is singled out as the cause of suffering because it is a weak link in the causal chain of Dependent Origination, a point at which to undo suffering, but in fact ignorance is a more fundamental root of misery).
 
The Buddha gained/ taught freedom (Evs in nz)
This being the case, the solution, the cure, the antidote to dukkha (unsatisfactoriness, woe, pain) of all kinds is enlightenment, liberating-insight, wisdom. This cure can be administered immediately with mindfulness -- bare awareness of just what is without embellishment or propagating worries about it. Right here, right now everything is fine. When we move out of presence (presence of mind, the present moment), we encounter troubles.

A more permanent solution is developing calm and collectedness (concentration of the heart/mind's innate power) then turning that purified consciousness on the development of systematic insight. The liberated heart is the highest happiness.