Buddhist Society of Western Australia - News 

WA News : 2 Abbots Talk at New Norcia on Saturday 13 August 2005 
Posted by Webmaster on 2005/7/29 10:57:25 (42 reads) 
Presenters: Fr Placid Spearritt, Abbot of New Norcia, Ajahn Brahmavamso, Abbot of Buddhist MonasteryCost: $66/Adult, $35/StudentThe ancient Benedictine and Buddhist monastic traditions are rich with wisdom and experience that have an application beyond the monastery walls. This is a privileged opportunity to hear two wise leaders speak about what monasticism has to offer the world in the 21st century, as well as what they agree – and disagree - about.Facilitated by Anglican priest and religious media commentator Frank Sheehan, this promises to be a stimulating day that may leave you questioning your assumptions about monks and monasteries.For more information please see www.newnorcia.wa.edu.au/twoabbots.htmTo register for this event, please contact: events@newnorcia.wa.edu.au or call 08 9654 8167 
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Dhammaloka : Open Day on Thursdays at the Dhammaloka Centre!! 
Posted by Virginia on 2005/7/28 12:40:30 (18 reads) 
Feel free to drop in from 10am to 3pm from next Thursday (each Thursday), to become acquainted with our Centre at the Buddhist Society of Western Australia. The beautiful, serene environment of the Dhammaloka Buddhist Centre is perfect for meditation, contemplation, finding valuable resources in our library and purchase books, CD's, MP3 CD's and more in our library shop. We can also provide information on our meditation and Dhamma classes for adults and children. Our wonderful, friendly volunteer will be happy to answer all of your questions!!Come to 18-20 Nanson Way, Nollamara or phone: 9345 1711 for further information. Look forward to seeing you! 
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Features : Buddhist pilgrimage with Ajahn Brahm 
Posted by solasaurus on 2005/7/22 12:46:00 (236 reads) 
This is the narration of the trip to India, the account as told by Philip Ragan. Did you go 	
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on this trip as well? Would you like to add your own text to this account? Send it to Philip at philip@leasown.com and we can include you.It is a personal account, rather than a spiritual account of the pilgrimage, for which Ajahn Brahm is the one to ask. You can obtain the CD of the talks by Ajahn Brahm on the trip from the BSWA library – see the web site for costs.The account I offer you here is the account of a near-beginner to Buddhism, going on pilgrimage guided by Ajahn Brahm and Venerables Nissarano, Mudito and Ekaggata. The sort of questions that may come to your mind (and we’ll leave aside Buddhist questions about the existence of your mind for the moment!) are:How hard is it to do the Buddhist pilgrimage?What was the experience like? 
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Dhammaloka : Speakers at Dhammaloka for July and August 
Posted by tom on 2005/7/22 12:36:11 (229 reads) 
While the monks from our tradition are spending time in their monasteries during the Rains Retreat (Vassa), representatives of other Buddhist traditions will be giving Dhamma talks. Read on for details of the speakers .. 
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Buddhist News : BSWA helped Orphanage in Bangladesh CHT 
Posted by rdalu on 2005/7/17 12:46:07 (45 reads) 
Yesterday the 14th Thursday , July 2005, I visited an Orphanage in the Chiitagong Hill tracts of Bangladesh. It recieves annual donation of 70000 Taka ( 1500 $AU) from BSWA through a inter mediatery living in the City.I took some photographs of the Orphanage where 20 boys are living and would like to know how to send these Photographs.Please let me know to: rdalu@hotmail.com May you be well,Ranjith Daluwatta 
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BSWA News : 22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News 
Posted by tmaxted on 2005/7/16 15:02:35 (198 reads) 
22nd Rains retreat underway until October by Venerable Mudita and Ajahn BrahmSeventeen monks and four novices are resident at Bodhinyana Monastery for the 22nd Rains Retreat from July 17 to October 30. Visiting is Ajahn Sucitto, the Abbot of Chithurst Monastery in Sussex in the UK, who 	
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has come for a period of seclusion in our retreat-kuti. 
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BSWA News : Dhammasara Update 
Posted by tmaxted on 2005/7/14 22:38:49 (111 reads) 
During the Rains Retreat, Dhammasara will be open to receive dana as usual. The monastery will still be closed every Tuesday and for the third weekend and the following week - Monday to Friday. 
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Bodhinyana : Monk Factory Production Booming! 
Posted by solasaurus on 2005/7/14 20:43:25 (279 reads) 
Chief Monk says: "If this carries on any more there will be no more lay people left to feed us." Demand for monastic training is outstripping supply of huts and monasteries in Australia at the moment. This is great news for the future of Buddhism Down Under. Since December 2001, Ajahn Brahm has ordained 15 novice monks and 10 bhikkhus, which also includes 2 novice ordinations in NSW and Victoria. In this time Ajahn has also acted a co-preceptor for the first two nuns ordained at Dhammasara. 
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Armadale Meditation : Armadale Meditation Group 
Posted by Webmaster on 2005/7/14 20:07:49 (35 reads) 
A free four-week meditation class for beginners will be held at the Community Health Center at Armadale Hospital.It will start on Tuesday, July 19,and will be held from 7 pm to 9pm. The sessions will be conducted by experienced meditators who will guide students trough easy-to-follow instructions. Students are welcome to continue practicing with the group after the four- week period. Places are limited, and anyone interested in attending should contact Genevieve on 9390 1188. 
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BSWA News : The Passing of an Old Member - Don Clark 
Posted by solasaurus on 2005/7/14 18:29:25 (73 reads) 
Long time member of the Buddhist Society, Don Clark, has died and hisfuneral will be on Tuesday 19th July at 2.30pm at Fremantle Cemetery. He was the oldest member of the Armadale group and a much loved, bright light who inspired us all by his determination to keep meditating and listening to Dhamma talks throughout many hospitalisations, failing hearing and increasing eyesight problems. He was one of the earliest BSWA pioneers back in the days of Magnolia Street, and helped bring the Sangha to Perth. We send our love to his wife, son and family. 
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WA News : 2 Abbots Talk at New Norcia on Saturday 13 August 2005 
Posted by Webmaster on 2005/7/29 10:57:25 (42 reads) 
Presenters: Fr Placid Spearritt, Abbot of New Norcia, Ajahn Brahmavamso, Abbot of Buddhist MonasteryCost: $66/Adult, $35/StudentThe ancient Benedictine and Buddhist monastic traditions are rich with wisdom and experience that have an application beyond the monastery walls. This is a privileged opportunity to hear two wise leaders speak about what monasticism has to offer the world in the 21st century, as well as what they agree – and disagree - about.Facilitated by Anglican priest and religious media commentator Frank Sheehan, this promises to be a stimulating day that may leave you questioning your assumptions about monks and monasteries.For more information please see www.newnorcia.wa.edu.au/twoabbots.htmTo register for this event, please contact: events@newnorcia.wa.edu.au or call 08 9654 8167 
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WA News : 2 Abbots Talk at New Norcia on Saturday 13 August 2005 
Posted by Webmaster on 2005/7/29 10:57:25 (42 reads) 
Presenters: Fr Placid Spearritt, Abbot of New Norcia, Ajahn Brahmavamso, Abbot of Buddhist MonasteryCost: $66/Adult, $35/StudentThe ancient Benedictine and Buddhist monastic traditions are rich with wisdom and experience that have an application beyond the monastery walls. This is a privileged opportunity to hear two wise leaders speak about what monasticism has to offer the world in the 21st century, as well as what they agree – and disagree - about.Facilitated by Anglican priest and religious media commentator Frank Sheehan, this promises to be a stimulating day that may leave you questioning your assumptions about monks and monasteries.For more information please see www.newnorcia.wa.edu.au/twoabbots.htmTo register for this event, please contact: events@newnorcia.wa.edu.au or call 08 9654 8167 
Comments? 

Dhammaloka : Open Day on Thursdays at the Dhammaloka Centre!! 
Posted by Virginia on 2005/7/28 12:40:30 (18 reads) 
Feel free to drop in from 10am to 3pm from next Thursday (each Thursday), to become acquainted with our Centre at the Buddhist Society of Western Australia. The beautiful, serene environment of the Dhammaloka Buddhist Centre is perfect for meditation, contemplation, finding valuable resources in our library and purchase books, CD's, MP3 CD's and more in our library shop. We can also provide information on our meditation and Dhamma classes for adults and children. Our wonderful, friendly volunteer will be happy to answer all of your questions!!Come to 18-20 Nanson Way, Nollamara or phone: 9345 1711 for further information. Look forward to seeing you! 
Comments? 

Features : Buddhist pilgrimage with Ajahn Brahm 
Posted by solasaurus on 2005/7/22 12:46:00 (236 reads) 
This is the narration of the trip to India, the account as told by Philip Ragan. Did you go 	
http://www.bswa.org/modules/news/index.php (1 of 4) [31.07.2005 17:27:22]Buddhist Society of Western Australia - News 

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on this trip as well? Would you like to add your own text to this account? Send it to Philip at philip@leasown.com and we can include you.It is a personal account, rather than a spiritual account of the pilgrimage, for which Ajahn Brahm is the one to ask. You can obtain the CD of the talks by Ajahn Brahm on the trip from the BSWA library – see the web site for costs.The account I offer you here is the account of a near-beginner to Buddhism, going on pilgrimage guided by Ajahn Brahm and Venerables Nissarano, Mudito and Ekaggata. The sort of questions that may come to your mind (and we’ll leave aside Buddhist questions about the existence of your mind for the moment!) are:How hard is it to do the Buddhist pilgrimage?What was the experience like? 
Read More... | 29854 bytes more | Comments? 

Dhammaloka : Speakers at Dhammaloka for July and August 
Posted by tom on 2005/7/22 12:36:11 (229 reads) 
While the monks from our tradition are spending time in their monasteries during the Rains Retreat (Vassa), representatives of other Buddhist traditions will be giving Dhamma talks. Read on for details of the speakers .. 
Read More... | 673 bytes more | Comments? 

Buddhist News : BSWA helped Orphanage in Bangladesh CHT 
Posted by rdalu on 2005/7/17 12:46:07 (45 reads) 
Yesterday the 14th Thursday , July 2005, I visited an Orphanage in the Chiitagong Hill tracts of Bangladesh. It recieves annual donation of 70000 Taka ( 1500 $AU) from BSWA through a inter mediatery living in the City.I took some photographs of the Orphanage where 20 boys are living and would like to know how to send these Photographs.Please let me know to: rdalu@hotmail.com May you be well,Ranjith Daluwatta 
Comments? 

BSWA News : 22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News 
Posted by tmaxted on 2005/7/16 15:02:35 (198 reads) 
22nd Rains retreat underway until October by Venerable Mudita and Ajahn BrahmSeventeen monks and four novices are resident at Bodhinyana Monastery for the 22nd Rains Retreat from July 17 to October 30. Visiting is Ajahn Sucitto, the Abbot of Chithurst Monastery in Sussex in the UK, who 	
http://www.bswa.org/modules/news/index.php (2 of 4) [31.07.2005 17:27:22]Buddhist Society of Western Australia - News

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has come for a period of seclusion in our retreat-kuti. 
Read More... | 3973 bytes more | Comments? 

BSWA News : Dhammasara Update 
Posted by tmaxted on 2005/7/14 22:38:49 (111 reads) 
During the Rains Retreat, Dhammasara will be open to receive dana as usual. The monastery will still be closed every Tuesday and for the third weekend and the following week - Monday to Friday. 
Read More... | 515 bytes more | Comments? 

Bodhinyana : Monk Factory Production Booming! 
Posted by solasaurus on 2005/7/14 20:43:25 (279 reads) 
Chief Monk says: "If this carries on any more there will be no more lay people left to feed us." Demand for monastic training is outstripping supply of huts and monasteries in Australia at the moment. This is great news for the future of Buddhism Down Under. Since December 2001, Ajahn Brahm has ordained 15 novice monks and 10 bhikkhus, which also includes 2 novice ordinations in NSW and Victoria. In this time Ajahn has also acted a co-preceptor for the first two nuns ordained at Dhammasara. 
Read More... | 9553 bytes more | Comments? 

Armadale Meditation : Armadale Meditation Group 
Posted by Webmaster on 2005/7/14 20:07:49 (35 reads) 
A free four-week meditation class for beginners will be held at the Community Health Center at Armadale Hospital.It will start on Tuesday, July 19,and will be held from 7 pm to 9pm. The sessions will be conducted by experienced meditators who will guide students trough easy-to-follow instructions. Students are welcome to continue practicing with the group after the four- week period. Places are limited, and anyone interested in attending should contact Genevieve on 9390 1188. 
Comments? 

BSWA News : The Passing of an Old Member - Don Clark 
Posted by solasaurus on 2005/7/14 18:29:25 (73 reads) 
Long time member of the Buddhist Society, Don Clark, has died and hisfuneral will be on Tuesday 19th July at 2.30pm at Fremantle Cemetery. He was the oldest member of the Armadale group and a much loved, bright light who inspired us all by his determination to keep meditating and listening to Dhamma talks throughout many hospitalisations, failing hearing and increasing eyesight problems. He was one of the earliest BSWA pioneers back in the days of Magnolia Street, and helped bring the Sangha to Perth. We send our love to his wife, son and family. 
Comments? 	
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Chanting (8)Dhamma Audio (159)Ajahn Brahmali, Ajahn Brahmavamso, Ajahn Dtun, Ajahn Jayasaro, Ajahn Munindo, Ajahn Nyanadhammo...Dhamma Books (PDF) (5)Dhamma Video (10)Ajahn Brahmavamso, Ajahn NyanadhammoFile Sharing (0)Audio Collections, VideoSutta Study Audio (22) 
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Category: Dhamma Audio Ajahn Sr. VayamaContinuity 
Date of Talk: 2005-07-15Date Submitted: 2005/7/25
Description: 

Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 
292 9.80 MB MP3 http://www.bswa.org 

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Category: Dhamma Books (PDF)A History of Mindfulness 
Date of Talk: 2005-07-13Date Submitted: 2005/7/17 	
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'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 
432 4.26 MB PDF http://www.santiforestmonastery.com 

Rating: 9.00 (2 votes) 
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Category: Sutta Study AudioStates of Consciousness 
Date of Talk: 2005-07-10Date Submitted: 2005/7/11
Description: 

This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 
551 23.07 MB MP3 http://www.bswa.org 

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Category: Dhamma Audio Ajahn BrahmavamsoUnceremonious Buddhism 
Date of Talk: 2005-07-08Date Submitted: 2005/7/8
Description: 

This talk is great for people new to Buddhism and are a bit put off by all the ceremony that can surround various religious traditions. Equally, it would probably remind many more experienced Buddhists that ceremony can be meaningless if one doesn't understand and/or value the meaning behind the actions. Ajahn Brahmavamso doesn't just discuss Buddhist ceremonies, but ceremonies in general and how they can enrich our lives if we are mindful enough to see and appreciate the meaning behind the rituals. Of course there are the usual stories and lively humour. 
1259 16.53 MB MP3 http://www.bswa.org 

Rating: 8.00 (5 votes) 
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Category: Dhamma Audio Ajahn BrahmavamsoPanic Attacks 
Date of Talk: 2005-07-01Date Submitted: 2005/7/1 	
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Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 
1765 14.27 MB MP3 http://www.bswa.org 

Rating: 8.00 (9 votes) 
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Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks 
Date of Talk: 2005-07-01Date Submitted: 2005/7/11
Description: 

This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 
541 46.48 MB AVI http://www.bswa.org 

Rating: 3.00 (3 votes) 
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Category: Dhamma Books (PDF)A Swift Pair of Messengers 
Date of Talk: 2005-06-27Date Submitted: 2005/6/27
Description: 

Ajahn Sujato's book "A Swift Pair of Messengers". 
293 3.57 MB PDF http://www.bswa.org 

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Category: Dhamma Books (PDF)Parampara 
Date of Talk: 2005-06-27Date Submitted: 2005/6/29
Description: 

There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 
328 54.07 KB PDF http://www.bswa.org 	
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Category: Dhamma Books (PDF)The Bhikkhu's Rules 
Date of Talk: 2005-06-27Date Submitted: 2005/6/27
Description: 

The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 
216 2.46 MB PDF http://www.bswa.org 

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Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory 
Date of Talk: 2005-06-27Date Submitted: 2005/6/29
Description: 

This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 
228 124.35 KB PDF http://www.bswa.org 

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Category: ChantingDiscourse of Loving Kindness - Metta Sutta 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
Description: 

Metta Sutta - Discourse on loving kindess given by the Buddha. 
441 1.21 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: ChantingEvening Chanting 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
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Evening Chanting 
286 4.11 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: ChantingFive Subjects of Frequent Recollection 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
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Five Subjects of Frequent Recollection 
230 867.23 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: ChantingMorning Chanting 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
Description: 

Morning Chanting 
287 4.32 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

Rating: 10.00 (2 votes) 
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Category: ChantingRecollection of Universal Well-Being 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
Description: 

Recollection of Universal Well-Being 
204 2.66 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: ChantingSalutation to the Triple Gem 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
Description: 

Salutation to the Triple Gem 
207 3.89 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: ChantingTaking the Three Refuges and Eight Precepts 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
Description: 

This is the chant for taking the Three Refuges and Five Precepts 
198 3.51 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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Category: Chanting 	
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Verses of Sharing and Aspiration.mp3 
Date of Talk: 2003-10-26Date Submitted: 2005/4/25
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Verses of sharing and aspiration 
195 928.45 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17 

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1630 Hit(s) 
Ven. Ajahn Brahmali 
930 Hit(s) 
Ven. Ajahn Brahmavamso 
4282 Hit(s) 
Ven. Ajahn Chah Bodhinyana 
1532 Hit(s) 
Ven. Ajahn Jagaro 
490 Hit(s) 
Ven. Ajahn Nyanadhammo 
518 Hit(s) 	
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Pages - Top 10 
Ven. Ajahn Brahmavamso - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votes1Contemplation of Death
Ven. Ajahn Brahmavamso
308
0.00
02Anatta NonSelf
Ven. Ajahn Brahmavamso
327
0.00
03Attachment
Ven. Ajahn Brahmavamso
254
0.00
04Buddhism The Only Real Science
Ven. Ajahn Brahmavamso
249
0.00
05Buddhist Sexual Ethics
Ven. Ajahn Brahmavamso
334
0.00
06Buddhist Summit Speech
Ven. Ajahn Brahmavamso
102
0.00
0The Presence Of Nibbana
Ven. Ajahn Brahmavamso
149
0.00
0Forest Monk
Ven. Ajahn Brahmavamso
442
0.00
0
9Joy At Last To Know There Is No Happiness
Ven. Ajahn Brahmavamso
250
0.00
010Living Meaningfully Dying Joyfully
Ven. Ajahn Brahmavamso
211
0.00
0 
Ven. Ajahn Chah Bodhinyana - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votes1About the Author
Ven. Ajahn Chah Bodhinyana
66
0.00
02About This Mind
Ven. Ajahn Chah Bodhinyana
108
0.00
0
3Not Sure The Standard of the Noble Ones
Ven. Ajahn Chah Bodhinyana
53
0.00
0Gift of Dhamma
Ven. Ajahn Chah Bodhinyana
130
0.00
0
5Tuccho Pothila Venerable Empty Scripture
Ven. Ajahn Chah Bodhinyana
28
0.00
0Taste of Freedom
Ven. Ajahn Chah Bodhinyana
137
0.00
07Bodhinyana
Ven. Ajahn Chah Bodhinyana
63
0.00
08Clarity Of Insight
Ven. Ajahn Chah Bodhinyana
72
0.00
09Convention and Liberation
Ven. Ajahn Chah Bodhinyana
35
0.00
010Dhamma Fighting
Ven. Ajahn Chah Bodhinyana
70
0.00
0 
Ven. Ajahn Jagaro - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votesI A Buddhist
Ven. Ajahn Jagaro
167
0.00
0 	

1Am 
6A 
4A 
8A 
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2Getting To Know The Mind
Ven. Ajahn Jagaro
88
0.00
03Nibbana And The Paradox Of Happiness
Ven. Ajahn Jagaro
70
0.00
04Observing The Problems In Our Lives
Ven. Ajahn Jagaro
87
0.00
05Right Attitude Of Acceptance
Ven. Ajahn Jagaro
89
0.00
06Samatha And Vipassana Meditation
Ven. Ajahn Jagaro
99
0.00
07Skilful Means to Reduce the Power Of Ill Will
Ven. Ajahn Jagaro
97
0.00
0Noble Eightfold Path
Ven. Ajahn Jagaro
112
0.00
0 
Ven. Ajahn Nyanadhammo - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votesSpiritual Faculties
Ven. Ajahn Nyanadhammo
136
0.00
02Walking Meditation
Ven. Ajahn Nyanadhammo
213
0.00
0 
For Beginners - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votes1What Is Buddhism
For Beginners
723
0.00
0Basic Method Of Meditation
For Beginners
1225
0.00
0 
Ven. Ajahn Brahmali - Top 10 (Rating)
Ranking
Name
Directory
Hit(s)
Rating
votesna and Lokuttarajjh•na
Ven. Ajahn Brahmali
929
4.00
1 	

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Ven. Ajahn Brahmavamso - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votesForest Monk
Ven. Ajahn Brahmavamso
442
0.00
02Buddhism and Science
Ven. Ajahn Brahmavamso
351
0.00
03Buddhist Sexual Ethics
Ven. Ajahn Brahmavamso
334
0.00
04Anatta NonSelf
Ven. Ajahn Brahmavamso
327
0.00
05Contemplation of Death
Ven. Ajahn Brahmavamso
308
0.00
0Basic Method Of Meditation
Ven. Ajahn Brahmavamso
291
0.00
07Attachment
Ven. Ajahn Brahmavamso
254
0.00
0
8Joy At Last To Know There Is No Happiness
Ven. Ajahn Brahmavamso
250
0.00
09Buddhism The Only Real Science
Ven. Ajahn Brahmavamso
249
0.00
010Bahiya's Teaching
Ven. Ajahn Brahmavamso
237
0.00
0 
Ven. Ajahn Chah Bodhinyana - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votes1Learning to Listen
Ven. Ajahn Chah Bodhinyana
284
0.00
0Taste of Freedom
Ven. Ajahn Chah Bodhinyana
137
0.00
0Gift of Dhamma
Ven. Ajahn Chah Bodhinyana
130
0.00
04Unshakeable Peace
Ven. Ajahn Chah Bodhinyana
130
0.00
05About This Mind
Ven. Ajahn Chah Bodhinyana
108
0.00
06Why are We Here
Ven. Ajahn Chah Bodhinyana
97
0.00
0Path to Peace
Ven. Ajahn Chah Bodhinyana
87
0.00
08Ajahn Chah
Ven. Ajahn Chah Bodhinyana
86
0.00
09Food For The Heart
Ven. Ajahn Chah Bodhinyana
85
0.00
0the Dead of Night
Ven. Ajahn Chah Bodhinyana
82
0.00
0 
Ven. Ajahn Jagaro - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votesI A Buddhist
Ven. Ajahn Jagaro
167
0.00
0Noble Eightfold Path
Ven. Ajahn Jagaro
112
0.00
03Samatha And Vipassana Meditation
Ven. Ajahn Jagaro
99
0.00
0 	

2The 
1Am 
10In 
7The 
3A 
2A 
6The 
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4Skilful Means to Reduce the Power Of Ill Will
Ven. Ajahn Jagaro
97
0.00
05Right Attitude Of Acceptance
Ven. Ajahn Jagaro
89
0.00
06Getting To Know The Mind
Ven. Ajahn Jagaro
88
0.00
07Observing The Problems In Our Lives
Ven. Ajahn Jagaro
87
0.00
08Nibbana And The Paradox Of Happiness
Ven. Ajahn Jagaro
70
0.00
0 
Ven. Ajahn Nyanadhammo - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votes1Walking Meditation
Ven. Ajahn Nyanadhammo
213
0.00
0Spiritual Faculties
Ven. Ajahn Nyanadhammo
136
0.00
0 
For Beginners - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votesBasic Method Of Meditation
For Beginners
1225
0.00
02What Is Buddhism
For Beginners
723
0.00
0 
Ven. Ajahn Brahmali - Top 10 (Hit(s))
Ranking
Name
Directory
Hit(s)
Rating
votesna and Lokuttarajjh•na
Ven. Ajahn Brahmali
929
4.00
1 	

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Vesak Day 2005 at Dhammaloka 
25 picture(s), last one added on 2005/7/17 11:36 
3rd Global Conference on Buddhism 
The 3rd Global Conference on Buddhism was hosted by the Buddhist Fellowship in Singapore in June 2004. The 4th Global Conference on Buddhism will be hosted by the Buddhist Society of Western Australia in Perth in 2006. 
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Sister Seri's Ordination 
Ordination of Sister Seri at Dhammaloka on 4th July 2004. This is the second ordination of a Theravada Buddhist Nun in Western Australia. 
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30th Anniversary of Buddhism in Western Australia 
Vesak Day 2003 and the 30th Anniversary of Buddhism in Western Australia. This celebration took place in Supreme Court Gardens in Perth on the 15th of May. 
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Sister Nirodha's ordination 
The ordination of Sister Nirodha at Dhammaloka. This is the first ordination of a Theravadin Buddhist nun in Western Australia. 
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Unveiling of the New Buddha Statue 
The unwrapping of the new Buddha rupa from Thailand. The new statue was used during the Vesak 2003 event and now resides in the community hall at Dhammaloka. Many relics from all over the world (including Buddha relics and relics of the Buddha's senior disciples) were sealed in the back of the new Buddha statue. 
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Senior Ajahns visit from Thailand 2003 
Ajahn Kumpong, Ajahn Jundee and Ajahn Nyanadhammo visited from Thailand after the completion of the Rains Retreat in 2003. Ajahn Nyanadhammo had an injured foot after an accident at Wat Pah Nanchat. 
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Bodhinyana Monastery 
Take a photographic tour of Bodhinyana Monastery in Serpentine WA. 
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Take a photographic tour of Dhammasara Nun's Monastery. 
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Amadale Meditation Group 
Pictures contributed by the Armadale meditation Group. 
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Vesak Day 2002 
Vesak Day 2002 at Dhammaloka Buddhist Centre in Nollamara. 
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Kathina 2001 at Bodhinyana Monastery 
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The BSWA Library Shop is located at Dhammaloka Buddhist Centre 18 Nanson Way, Nollamara, Australia, 6061. The library is open from 6pm - 7.30pm & 9pm - 10pm on Fridays and 2pm - 3pm & 4.15pm to 5pm on Saturdays. Contact the Librarian by email, phone the centre on (intl. code) 8 9345 1711, or fax (intl. code) 8 9344 4220.
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We Need Your Help - Make a Donation!
The Buddhist Society of Western Australia is a non-profit organisation supported by you. Through our many activities and services, including our website - www.bswa.org - we try to make Dhamma teachings available for no cost to the extent that we can. The only way this gift of Dhamma can be extended to the world at large via the internet is through the generous support of our donors. Your donation will help us to keep providing the gift of Dhamma. Thankyou.PLEASE NOTE THAT ALL DONATIONS LISTED HERE ARE IN US$.
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Articles
Start here! (0 articles) If you're new to Buddhism, or just new to this site, then start here to find out what this site and Buddhism in general has to offer you. 
About The Buddhist Society of Western Australia (6 articles) The Buddhist Societyof Western Australia is a Theravada Buddhist group based on the forest tradition of SE Asia. It was started by a small group in 1973 and has since grown to become the largest Buddhist organisation in Australia. We have members throughout Western Australia, in all states of Australia and Christmas Island, and overseas in countries such as Canada, UK, Malaysia, New Zealand, Singapore and USA.Our members encompass a wide variety of backgrounds, ages and nationalities.We have Australians from Anglo, Thai, Malay, Germanic, Sinhalese, Italian, Burmese, Vietnamese, Dutch, Singaporean, Chinese, and other backgrounds.This page is designed to introduce you to Buddhism, meditation, and the BSWA. You will find some general introductory information as well as details about our Monasteries, events, facilities, membership and supporting our organisation. 
Dhammaloka Buddhist Centre 
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Bodhinyana Monastery 
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Dhammasara Nun's Monastery 
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Armadale Meditation Group 
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Committee & Contacts 
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THE BUDDHIST SOCIETY OF WESTERN AUSTRALIA (INCORPORATED) CONSTITUTION 
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About this website: bswa.org (4 articles) 
Tech Tips to help you with this siteBeginning in June 2005, we started posting the occasional "tech tip" to our news section to help people find their way around this site and to get the most out of it - and maybe even learn something new in the process. Here are our "tech tips".
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Conditions of Use and Distribution of the Audio Talks 
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Disclaimer 
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bswa.org website thankyous 
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Supporting the Buddhist Society of WA. (2 articles) The success of the Buddhist Society of WA is the responsibility of those who benefit from its services and who decide to support the work of cultivating Buddhism in Western society. You can support the BSWA by making a donation or becoming a member. 
BSWA Membership 
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SPECIAL PROJECT: MEDITATION RETREAT CENTREGuided by the vision and leadership of Ajahn Brahm, Spiritual Director of the Buddhist Society of Western Australia and abbot of Bodhinyana Monastery, an important project is underway to benefit Australia's growing Buddhist community. The need for a dedicated meditation retreat centre has spawned from the rapidly growing numbers of lay people joining the Buddhist community in Australia who wish to attend meditation retreats. 
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Syndicate Buddhist Society of Western Australia 
At Buddhist Society of Western Australia we provide our XML RSS feed that you can quickly find the latest updates and short descriptions with an RSS reader.If you are unfamiliar with RSS, it is a web standard for publishing news headlines. You can read the RSS feed with special software and easily embed them into blogs and other web content.For the RSS reader software, we recommend NetNewsWire Lite (Mac OS X), Feedreader (Windows) and the Thunderbird cross-platform email suite can also list the latest RSS feeds too.Here are the URLs for each section's feed:Buddhist Society of Western Australia - News: The latest news from the Buddhist Society of Western Australia.http://www.bswa.org/modules/rss/rss.php?feed=newsBuddhist Society of Western Australia - Dhamma Talks: The latest Dhamma teachings in both audio and video format released on www.bswa.orghttp://www.bswa.org/modules/rss/rss.php?feed=mydownloadsBuddhist Society of Western Australia - Forum: The latest posts to the discussion forum of the Buddhist Society of Western Australia.http://www.bswa.org/modules/rss/rss.php?feed=newbbBuddhist Society of Western Australia - System: The latest comments from registered users to www.bswa.org.http://www.bswa.org/modules/rss/rss.php?feed=commentsBy the way, the RSS feed of this site is generated by RSSFit.And don't forget you can get the latest Dhamma Talk automatically to your PC, iPod or mp3player via our Dhamma Talks podcast here: http://www.bswa.org/audio/podcast/DhammaTalks.rss.php 	
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SPECIAL PROJECT: MEDITATION RETREAT CENTRE 
Posted on Thu 02 Jun 2005 (625 reads) 
Quote: 

"The happiness of meditation exceeds any happiness found in the world. Moreover, all wisdom and compassion arise from the mind stilled in deep meditation."- Ajahn Brahm 
The VisionThe proposed Meditation Retreat Centre will provide year-round meditation retreats for dedicated followers of Buddhism from all traditions. Its sole purpose is for meditation practice.Make a donation! 	
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The AimsThe overall aim of the Meditation Retreat Centre is to provide people with an opportunity to develop Samadhi: states of peace, calm and clarity, and Vipassana: insight into truth.To enable this to occur, the retreat centre will: 
l foster retreat participants in their meditation practice and their path to deep meditation 
l make retreats more affordable and accessible to the wider Buddhist community by charging only an amount necessary to maintain the upkeep of the centre 
l provide and maintain a peaceful meditative atmosphere for meditators and followers of the Eight Precepts during the stay. 	
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Building A Place Of Peace And WisdomNestled amongst tall stands of jarrah forests in the tranquil surrounds of Serpentine, the proposed Meditation Retreat Centre is just one hour's drive south of Perth, and a mere kilometre from Bodhinyana Monastery. Land for this project has already been kindly donaed. However, funds are required to start building.All monies raised for this project go directly toward building the facility. Development plans are in place, and construction will start as soon as funds are available. The anticipated cost of the building project is approximately AUD$3 million.Opening The Doors Of Our HeartsFruition of the Retreat Centre Project is only possible through the generous support of friends and followers of the Buddhist community - at the local, national and international level. To be a part of this inspiring project, you are invited to make a full tax-deductible donation direct to the Retreat Centre Project Fund. Every donation is a building block.Your contribution will go a long way towards the successful completion of the Meditation Retreat Centre, and will be instrumental in the development of deep meditation for retreat participants.Meditation retreats for Buddhists and followers of Buddhism quickly book out. The Buddhist Society of Western Australia receives ongoing expressions of interest to hold more retreats, particularly from the numerous people, both locally and abroad, who invariably miss out from time to time.Establishment of the Meditation Retreat Centre is a long-held aim of Ajahn Brahm and the BSWA. It is the logical next step in the development of facilities and the fostering of Buddhism in the wider community.DonationsYou can make a donation to the Meditation Retreat Centre right now via credit card or visa. 	
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We are raising money for the retreat centre by selling bricks for AU$2.50. You may also choose to donate to the amenities building or meditation hall for AU$2500 per square metre or even donate an entire accommodation room for AU$10,000. The estimated cost of building the centre is AU$3 million which will provide accommodation for up to 60 people including teachers quarters and all other connected buildings. If you have any further queries about donations, you may contact our Treasurer or Assistant Treasurer to find out more about donating to the BSWA.Make a donation! 
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Meditation Retreat Centre donation
AU$10.00 
Click to enlarge 
In order raise money for the Meditation Retreat Centre in Serpentine, we are asking for donations of "bricks" - that is a donation unit equivalent to AU$2.50. One of these donations will buy "four bricks" with proceeds going towards building the retreat centre. (NB: You can make a larger donation by increasing the quantity when you get to the checkout.)
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The Buddhist Society of Western Australia Library is run by volunteers. Postage of items will be done within seven days, so please leave two weeks for receipt of items. The BSWA Library will not refund purchases or donations. Replacements for damaged items can be obtained by returning the damaged item within one month of the shipping date to the BSWA Library which will then send a replacement or refund the cost of purchase. 	
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The BSWA collects personal information from customers solely for the purpose of providing a service. The BSWA will not sell the such personal information, nor pass it on to third parties, nor use it for any purpose other than providing customers with the requested service. No credit card details are collected nor kept by the BSWA. 
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Pricing: All prices are advertised in Australian dollars. 
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Errors: The volunteer staff of the BSWA make every effort to ensure that all pricing and descriptions of product are accurate. However, we do not accept liability for any errors or ommissions. 	
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The Buddhist Society of Western Australia is a non-profit organisation supported by you. Through our many activities and services, including our website - www.bswa.org - we try to make Dhamma teachings available for no cost to the extent that we can. The only way this gift of Dhamma can be extended to the world at large via the internet is through the generous support of our donors. Your donation will help us to keep providing the gift of Dhamma. Thankyou.PLEASE NOTE THAT ALL DONATIONS LISTED HERE ARE IN US$.
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Posted on Sun 01 May 2005 (264 reads) 
© 2005 Buddhist Society of Western Australia.Disclaimer: The comments contained within this website are personal reflection only and do not necessarily reflect the views of the Buddhist Society of Western Australia. The Buddhist Society of Western Australia (Inc) offers the contents of this website without charge, but does not necessarily endorse the views and opinions expressed within. Neither the Buddhist Society of Western Australia nor the individual authors of any material on this Web site accept responsibility for any loss or damage, however caused (including through negligence), which you may directly or indirectly suffer arising out of your use of or reliance on information contained on or accessed through this Web site. 
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Articles
Start here! (0 articles) If you're new to Buddhism, or just new to this site, then start here to find out what this site and Buddhism in general has to offer you. 
About The Buddhist Society of Western Australia (6 articles) The Buddhist Societyof Western Australia is a Theravada Buddhist group based on the forest tradition of SE Asia. It was started by a small group in 1973 and has since grown to become the largest Buddhist organisation in Australia. We have members throughout Western Australia, in all states of Australia and Christmas Island, and overseas in countries such as Canada, UK, Malaysia, New Zealand, Singapore and USA.Our members encompass a wide variety of backgrounds, ages and nationalities.We have Australians from Anglo, Thai, Malay, Germanic, Sinhalese, Italian, Burmese, Vietnamese, Dutch, Singaporean, Chinese, and other backgrounds.This page is designed to introduce you to Buddhism, meditation, and the BSWA. You will find some general introductory information as well as details about our Monasteries, events, facilities, membership and supporting our organisation. 
Dhammaloka Buddhist Centre 
[754 views] 
Bodhinyana Monastery 
[879 views] 
Dhammasara Nun's Monastery 
[453 views] 
Armadale Meditation Group 
[182 views] 
Committee & Contacts 
[429 views] 
THE BUDDHIST SOCIETY OF WESTERN AUSTRALIA (INCORPORATED) CONSTITUTION 
[180 views] 
About this website: bswa.org (4 articles) 
Tech Tips to help you with this siteBeginning in June 2005, we started posting the occasional "tech tip" to our news section to help people find their way around this site and to get the most out of it - and maybe even learn something new in the process. Here are our "tech tips".
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Conditions of Use and Distribution of the Audio Talks 
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Disclaimer 
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bswa.org website thankyous 
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Supporting the Buddhist Society of WA. (2 articles) The success of the Buddhist Society of WA is the responsibility of those who benefit from its services and who decide to support the work of cultivating Buddhism in Western society. You can support the BSWA by making a donation or becoming a member. 
BSWA Membership 
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SPECIAL PROJECT: MEDITATION RETREAT CENTREGuided by the vision and leadership of Ajahn Brahm, Spiritual Director of the Buddhist Society of Western Australia and abbot of Bodhinyana Monastery, an important project is underway to benefit Australia's growing Buddhist community. The need for a dedicated meditation retreat centre has spawned from the rapidly growing numbers of lay people joining the Buddhist community in Australia who wish to attend meditation retreats. 
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Articles
About The Buddhist Society of Western Australia (6 articles) The Buddhist Societyof Western Australia is a Theravada Buddhist group based on the forest tradition of SE Asia. It was started by a small group in 1973 and has since grown to become the largest Buddhist organisation in Australia. We have members throughout Western Australia, in all states of Australia and Christmas Island, and overseas in countries such as Canada, UK, Malaysia, New Zealand, Singapore and USA.Our members encompass a wide variety of backgrounds, ages and nationalities.We have Australians from Anglo, Thai, Malay, Germanic, Sinhalese, Italian, Burmese, Vietnamese, Dutch, Singaporean, Chinese, and other backgrounds.This page is designed to introduce you to Buddhism, meditation, and the BSWA. You will find some general introductory information as well as details about our Monasteries, events, facilities, membership and supporting our organisation. 
Dhammaloka Buddhist Centre 
Bodhinyana Monastery 
Dhammasara Nun's Monastery 
Armadale Meditation Group 
Committee & Contacts 
THE BUDDHIST SOCIETY OF WESTERN AUSTRALIA (INCORPORATED) CONSTITUTION 	
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Dhammaloka Buddhist Centre 
Posted on Sun 24 Apr 2005 (754 reads) 
The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall, used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies; adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities; and a multi-purpose building which provides accommodation for monks, offices for the administration of the Buddhist Society, a library - containing many books for loan and sale as well as cassette recordings of many talks given by monks and nuns - and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat. The whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth. Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender, sexual preference or country of origin. 
Facilities 
The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall (used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies) with adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities; and a multi-purpose building which provides accommodation for monks, offices for the administration of the Buddhist Society, a library - containing many books for loan and sale as well as CD/cassette recordings of many talks given by monks and nuns - and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat.Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender or country of origin. 
Library Hours 
l Friday: 6:00pm - 7:30 pm 9:00pm - 10:00pm 	
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l Saturday: 2:00pm - 3:00 pm 4:15pm - 5:00pm 
An extensive range of books and tapes are available for loan to members along with CD's, tapes and books for purchase.LocationThe whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth.Regular ActivitiesFor a detailed list of activities and events that are run at Dhammaloka, see the Regular Activities page. A brief rundown of our weekend program is as follows: 
Friday Evenings 
l Chanting 7:00pm - 7:20pm 
l Guided Meditation 7:30pm - 8:00pm 
l Talk on Buddhism by a senior monk or nun 8:00pm - 9:00pm 
l Meditation Classes - Saturday 3:00pm - 4.15pm 
Beginners' classes - Four-week Introduction to Meditation classes commence on the first Saturday of each month. These are offered by members of the lay community and outline the techniques, benefits and difficulties of meditation practise.An Ongoing Meditation Class runs concurrently for those with some experience. 
Sunday Meditation 
8:30am - 10:30amUnguided walking and sitting meditation with private interviews available from 9:15am - 9:45am. 
Buddhist Study Group 	
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2nd & 4th Sunday of each month 3:00pm - 4:00pm.This class provides a more in-depth explanation of the teachings of the Buddha. The Word of the Buddha will be the reference text used for this class and will be available from the library prior to the class.Children's Sunday Dhamma SchoolTentative Dates for 2005 Classes (3 - 14 year olds) 3.00 - 4.30pm 
l * March 13 and 27 
l * April 10 and 24 
l * May 8 and 22 
l * June 12 and 26 
l * July 10 and 24 
l * August Break for Rains Retreat 
l * September 11 and 25 
l * October 9 and 23 
l * November 13 and 27 
Contact - Address 
The Buddhist Society of WA (Inc)Dhammaloka Buddhist Centre18-20 Nanson WayNollamara WA 6061Tel: (08) 9345 1711Fax: (08) 9344 4220 
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Article title: 
Dhammaloka Buddhist Centre
First posted: 
Sun 24 Apr 2005
Description: 
Article text:The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall, used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies; adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities; and a multi-purpose building which provides accommodation for monks, offices for the administration of the Buddhist Society, a library - containing many books for loan and sale as well as cassette recordings of many talks given by monks and nuns - and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat. The whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth. Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender, sexual preference or country of origin. 
Facilities 
The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall (used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies) with adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities; and a multi-purpose building which provides accommodation for monks, offices for the administration of the Buddhist Society, a library - containing many books for loan and sale as well as CD/cassette recordings of many talks given by monks and nuns - and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat.Dhammaloka Buddhist Centre aims to serve the whole Buddhist community 	
http://www.bswa.org/modules/articles/print.php?id=1 (1 of 5) [31.07.2005 17:31:12]http://www.bswa.org/modules/articles/print.php?id=1

and others, regardless of age, gender or country of origin. 
Library Hours 
l Friday: 6:00pm - 7:30 pm 9:00pm - 10:00pm 
l Saturday: 2:00pm - 3:00 pm 4:15pm - 5:00pm 
An extensive range of books and tapes are available for loan to members along with CD's, tapes and books for purchase.LocationThe whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth.Regular ActivitiesFor a detailed list of activities and events that are run at Dhammaloka, see the Regular Activities page. A brief rundown of our weekend program is as follows: 
Friday Evenings 
l Chanting 7:00pm - 7:20pm 
l Guided Meditation 7:30pm - 8:00pm 	
http://www.bswa.org/modules/articles/print.php?id=1 (2 of 5) [31.07.2005 17:31:12]http://www.bswa.org/modules/articles/print.php?id=1

l Talk on Buddhism by a senior monk or nun 8:00pm - 9:00pm 
l Meditation Classes - Saturday 3:00pm - 4.15pm 
Beginners' classes - Four-week Introduction to Meditation classes commence on the first Saturday of each month. These are offered by members of the lay community and outline the techniques, benefits and difficulties of meditation practise.An Ongoing Meditation Class runs concurrently for those with some experience. 
Sunday Meditation 
8:30am - 10:30amUnguided walking and sitting meditation with private interviews available from 9:15am - 9:45am. 
Buddhist Study Group 
2nd & 4th Sunday of each month 3:00pm - 4:00pm.This class provides a more in-depth explanation of the teachings of the Buddha. The Word of the Buddha will be the reference text used for this class and will be available from the library prior to the class.Children's Sunday Dhamma SchoolTentative Dates for 2005 Classes (3 - 14 year olds) 3.00 - 4.30pm 	
http://www.bswa.org/modules/articles/print.php?id=1 (3 of 5) [31.07.2005 17:31:12]http://www.bswa.org/modules/articles/print.php?id=1

l * March 13 and 27 
l * April 10 and 24 
l * May 8 and 22 
l * June 12 and 26 
l * July 10 and 24 
l * August Break for Rains Retreat 
l * September 11 and 25 
l * October 9 and 23 
l * November 13 and 27 
Contact - Address 
The Buddhist Society of WA (Inc)Dhammaloka Buddhist Centre18-20 Nanson WayNollamara WA 6061Tel: (08) 9345 1711Fax: (08) 9344 4220 
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Bodhinyana Monastery 
Posted on Sun 24 Apr 2005 (879 reads) 
Bodhinyana Monastery 
(View Pictures Of Bodhinyana Monastery) 
Amidst the lush rolling hills of the Darling Range, near the small town of Serpentine, lies Bodhinyana Buddhist Monastery. 20 huts which serve as monks' accommodation scatter over the 242 acres of the tranquil landscape. Clustered around the central area are the meditation hall, the kitchen/dining hall and 11 accommodations for angarikas and guests. 
Bodhinyana monastery has come a long way since it's genesis on 1 Dec 1983. Named after the great teacher Ajahn Chah, Bodhinyana means the Wisdom of Enlightenment. With the help and support of the lay community the monks built the entire monastery by themselves. It was a hard and arduous task but through patience and perseverance, the monks managed to establish a home beneath the trees and within nature. 
Venerable Ajahn Brahmavamso is the current abbot of Bodhinyana and the Spiritual director of the Buddhist Society of Western Australia. Bodhinyana monastery provides an ideal environment of solitude and simplicity which is excellent for the Sangha who dedicate their lives to the practice and cultivation of virtue, meditation and wisdom. 
The monk's way of life 
A Buddhist monk's life is simple and virtuous. He does not seek happiness in fleeting distractions and worldly material pleasure. Instead, he strives for the inner peace within and the light of wisdom, which arise when the mind becomes still and calm. 
The monk's daily ritual begins around 4.00 am with meditation in their huts. After an optional breakfast, there would be a period of chores before their last meal for the day at 10.30am. This meal is essentially the monks only meal for the day. The rest of the day is spent in seclusion, practising walking and sitting meditation and 	
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studying the Buddha's teachings. Sometimes, they come together to share an informal discussion at 6pm. They also chant together regularly and receive guidance from the senior monks in principles of Buddhism, meditation and proper conducts for a monk. Each fortnight, the monks meet formally to reaffirm their commitment to the training by reciting the monastic Code of Discipline, called the Patimokkha. 
The Sangha and the lay community 
The monks are not allowed to handle money and are not employed in paid work, but do accept other forms of generous offerings such as food and other necessary requisites. This way, the laity is able to cultivate the act of letting go and feel the joy of giving which is essential to every person's inner well being. 
The monks are invited to give Dhamma Talks every Friday night at the Dhammaloka Buddhist Centre in Perth and also conducts meditation retreats in venues around Perth. 
Visiting the Monastery 
Monastery gates open: 
l 7am - 6pm, Monday - Friday 
l 7am - 1pm, Saturday and Sunday 
Visitors are welcome to walk quietly around the Monastery grounds that are not marked as 'Restricted' or use the hall for individual meditation. Smoking, alcohol and music are prohibited on the monastery grounds. 
Most people come for the daily offering of the meal at 10.30 am and participate in the ancient tradition of the alms round by putting rice in the monk's bowl. Before sharing the meal together, everyone will gather upstairs of the dining hall for a short blessing. After the meal, the monks are available to speak informally with the visitors. 
The monks' huts are open to the public on formal occasions like the opening to the Rains Retreat and Kathina. It is a perfect opportunity for visitors to have a glimpse into a monk's simple livelihood and residential area. 	
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Please remove your shoes and head-gear on entering the kitchen or food areas. Please wear modest clothing which covers you. This applies to both men and women, and includes not wearing short skirts, shorts, thigh slashes in skirts, sleeveless or low-cut tops and singlets. Please switch off you mobile phone and avoid making loud noises. 
Longer Stays 
Those who are interested in residing in Bodhinyana for a period of time can request permission from the Guest Monk in person, by fax, telephone or mail. Visitors must apply early, as there has been a growing number wanting to stay at Bodhinyana. The monastery can only house 4 visiting men and 3 visiting women. 
During the annual Rains Retreat (full moon in July to full moon in October) there is no short-stay accomodation for guests. If you wish to stay for the entire 3 months of the Rains Retreat, you must apply in writing to the Abbot. 
Guest Information 

(Download the 'Guest Information' as a pdf document by clicking HERE.) 	
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The Monastery has four male and three female rooms available for guest accommodation. During the Rains Retreat there is no short stay accommodation available. Please apply directly to the Abbot in writing if you wish to stay for the entire 3 month Rains Retreat period. All other communications should be directed to the Guest Monk. 
Criteria For Potential Guests 
l The applicant should be a Theravada Buddhist and if living in Perth, a member of the Buddhist Society of W.A. 
l The applicant should be an experienced meditator who is able to sit for one-hour periods many times a day. Before coming to stay at the monastery, applicants are expected to have completed at least one of the meditation retreats offered by the B.S.W.A., or similar retreats. 
l The maximum length of stay for both men and women is two weeks for locals and one month for those from interstate or overseas. 
l The applicant should be in excellent physical and mental health. 
l The applicant must abide by the rules and procedures of the monastery, as well as the eight precepts. 
The Eight Precepts 
1. Harmlessness: To refrain from intentionally taking the life of any living creature. 
2. Trustworthiness: To refrain from taking what is not given. 
3. Celibacy: To refrain from any sexual activity, which includes avoiding all physical contact and intimacy with members of the opposite sex. 
4. Honesty and Beautiful Speech: To refrain from false, abusive, harsh, and pointless speech. 
5. Sobriety: To refrain from taking any non-medicinal drugs, such as alcohol, which lead to heedlessness. This also includes a complete ban on smoking. 
6. Simplicity: To refrain from eating after midday (12pm). Tonics such as fruit juice, non-milk hot drinks, honey and sugar are allowable. 
7. Sense Restraint: To refrain from dancing, singing, music and from using cosmetics, perfumes, and jewellery. 
8. Wakefulness: To refrain from using luxurious furnishings: this includes refraining fromover-indulgence in sleep. 	
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Daily Routine 
l 04:00 Recommended rising time. Individual time for meditation, etc. 
l 06:30 Light breakfast (optional). 7am for women guests, to be taken in own rooms. 
l 07:15 Work Meeting (Tuesday - Friday). 
l 09:45 Finish work-duties, clean-up, then help anagarikas prepare for meal. 
l 10:30 Main meal in the dining room. 
l 11:30 All guests help wash-up and clean kitchen/dining area after meal. Ask the anagarikas for instructions if unsure with procedures. 
l 13:00 Individual time for rest, meditation, study, etc. 
l 18:00 Drinks in the kitchen (optional). Women take drinks in own rooms. 
l 19:15 On Wednesdays, chanting and Dhamma talk in the Main Hall. 
General Points 
As the emphasis here is on tranquility and gentleness, guests should try to be sensitive to what is appropriate for a meditative environment. For example, this means dressing modestly, and being quiet and mindful in deportment. All external businesses and contacts should be kept to an absolute minimum. 
All food and drinks are freely donated by the local lay Buddhists who come to the monastery, specially to offer the main meal, and other requisites to the monastic community. It is an important part of monastic life to learn to be content with whatever food is offered. The meal is eaten in silence. Those with health problems may consult the Guest Monk. 
What to Bring 
1. Torch and batteries. 
2. Alarm clock. 	
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3. Toiletries and towel. 
4. Two sheets, pillow case, and sleeping bag (the monastery can provide these, however, all items must be washed and returned before you leave). 
5. One set of work clothes and shoes/boots. 
6. CD or cassette walkman (optional). 
Coming and Going 
The Monastery is located 60km south-east of Perth (1 hour driving time). The best time to arrive at the monastery is 10am, before the main meal. This is also the time by which your room should be cleared on your last day. 
For guests who are unable to find their own transport to the monastery, we recommend that they take the Australind train, from Perth Railway Station to Serpentine Railway Station, which departs twice daily at 9:30am and 5:55pm. The reservations number is 1300 662 205 - web address: www.transwa.wa.gov.au. One of our anagarikas can pick you up at Serpentine.Please confirm with us your arrival time before leaving Perth. 
Generosity and Making Donations 
The monastery was built and is maintained by the generosity of many local and overseas Buddhists. While there is no obligatory charge for staying at the monastery, guests are encouraged to consider how they can contribute to the running of the monastery. By developing such noble qualities as generosity, gratitude and appreciative joy, one can help guarantee the future survival and continuing success of both Bodhinyana Monastery, and the Buddhist Religion. 
Bodhinyana Buddhist Monastery216 Kingsbury DriveSerpentine WA 6125AustraliaTel: +61 (0)8 9525 2420Fax: +61 (0)8 9525 3420Bodhinyana does not have any email address and does not accept emails. 	
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The Buddhist Society of WA18-20 Nanson WayNollamara WA 6061AustraliaTel: +61 (0)8 9345 1711Fax: +61(0)8 9344 4220 
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Unveiling of the New Buddha Statue 
The unwrapping of the new Buddha rupa from Thailand. The new statue was used during the Vesak 2003 event and now resides in the community hall at Dhammaloka. Many relics from all over the world (including Buddha relics and relics of the Buddha's senior disciples) were sealed in the back of the new Buddha statue. 
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3rd Global Conference on Buddhism 
The 3rd Global Conference on Buddhism was hosted by the Buddhist Fellowship in Singapore in June 2004. The 4th Global Conference on Buddhism will be hosted by the Buddhist Society of Western Australia in Perth in 2006. 
18 picture(s), last one added on 2004/10/12 9:47 
Sister Seri's Ordination 
Ordination of Sister Seri at Dhammaloka on 4th July 2004. This is the second ordination of a Theravada Buddhist Nun in Western Australia. 
15 picture(s), last one added on 2004/7/25 10:35 
30th Anniversary of Buddhism in Western Australia 
Vesak Day 2003 and the 30th Anniversary of Buddhism in Western Australia. This celebration took place in Supreme Court Gardens in Perth on the 15th of May. 
27 picture(s), last one added on 2003/7/9 14:21 
Sister Nirodha's ordination 
The ordination of Sister Nirodha at Dhammaloka. This is the first ordination of a Theravadin Buddhist nun in Western Australia. 
13 picture(s), last one added on 2003/7/9 14:22 
Unveiling of the New Buddha Statue 
The unwrapping of the new Buddha rupa from Thailand. The new statue was used during the Vesak 2003 event and now resides in the community hall at Dhammaloka. Many relics from all over the world (including Buddha relics and relics of the Buddha's senior disciples) were sealed in the back of the new Buddha statue. 
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Senior Ajahns visit from Thailand 2003 
Ajahn Kumpong, Ajahn Jundee and Ajahn Nyanadhammo visited from Thailand after the completion of the Rains Retreat in 2003. Ajahn Nyanadhammo had an injured foot after an accident at Wat Pah Nanchat. 
9 picture(s), last one added on 2003/11/24 17:14 
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Take a photographic tour of Bodhinyana Monastery in Serpentine WA. 
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Amadale Meditation Group 
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Vesak Day 2002 
Vesak Day 2002 at Dhammaloka Buddhist Centre in Nollamara. 
24 picture(s), last one added on 2003/7/9 14:24 
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Kathina 2001 at Bodhinyana Monastery 
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3rd Global Conference on Buddhism 
The 3rd Global Conference on Buddhism was hosted by the Buddhist Fellowship in Singapore in June 2004. The 4th Global Conference on Buddhism will be hosted by the Buddhist Society of Western Australia in Perth in 2006. 
18 picture(s), last one added on 2004/10/12 9:47 
Sister Seri's Ordination 
Ordination of Sister Seri at Dhammaloka on 4th July 2004. This is the second ordination of a Theravada Buddhist Nun in Western Australia. 
15 picture(s), last one added on 2004/7/25 10:35 
30th Anniversary of Buddhism in Western Australia 
Vesak Day 2003 and the 30th Anniversary of Buddhism in Western Australia. This celebration took place in Supreme Court Gardens in Perth on the 15th of May. 
27 picture(s), last one added on 2003/7/9 14:21 
Sister Nirodha's ordination 
The ordination of Sister Nirodha at Dhammaloka. This is the first ordination of a Theravadin Buddhist nun in Western Australia. 
13 picture(s), last one added on 2003/7/9 14:22 
Unveiling of the New Buddha Statue 
The unwrapping of the new Buddha rupa from Thailand. The new statue was used during the Vesak 2003 event and now resides in the community hall at Dhammaloka. Many relics from all over the world (including Buddha relics and relics of the Buddha's senior disciples) were sealed in the back of the new Buddha statue. 
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Senior Ajahns visit from Thailand 2003 
Ajahn Kumpong, Ajahn Jundee and Ajahn Nyanadhammo visited from Thailand after the completion of the Rains Retreat in 2003. Ajahn Nyanadhammo had an injured foot after an accident at Wat Pah Nanchat. 
9 picture(s), last one added on 2003/11/24 17:14 
Bodhinyana Monastery 
Take a photographic tour of Bodhinyana Monastery in Serpentine WA. 
48 picture(s), last one added on 2003/7/9 14:20 
Dhammasara Nun's Monastery 
Take a photographic tour of Dhammasara Nun's Monastery. 
26 picture(s), last one added on 2003/12/28 18:17 
Amadale Meditation Group 
Pictures contributed by the Armadale meditation Group. 
9 picture(s), last one added on 2005/6/5 9:33 
Vesak Day 2002 
Vesak Day 2002 at Dhammaloka Buddhist Centre in Nollamara. 
24 picture(s), last one added on 2003/7/9 14:24 
Kathina 2001 
Kathina 2001 at Bodhinyana Monastery 
49 picture(s), last one added on 2003/7/9 14:48 
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Buddha-rupa newly arrived from Thailand 

Buddha-rupa newly arrived from Thailand transported to Supreme Court Gardens especially for Vesak Day and the 30th Anniversary of the Buddhism in Western Australia 

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Full moon 

Despite storms that started the day before and lasted all day (and a barometer bottoming out indicating furthersstorms to come) the sky cleared at 6pm shortly prior to the ceremony to reveal a beautiful, bright full moon in afresh clear sky. The storms resumed only after the people had left and the grounds had been cleared. 

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Buddha-rupa newly arrived from Thailand 

Buddha-rupa newly arrived from Thailand transported to Supreme Court Gardens especially for Vesak Day and the 30th Anniversary of the Buddhism in Western Australia 

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Full moon 

Despite storms that started the day before and lasted all day (and a barometer bottoming out indicating furthersstorms to come) the sky cleared at 6pm shortly prior to the ceremony to reveal a beautiful, bright full moon in afresh clear sky. The storms resumed only after the people had left and the grounds had been cleared. 

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Buddha-rupa newly arrived from Thailand 

Buddha-rupa newly arrived from Thailand transported to Supreme Court Gardens especially for Vesak Day and the 30th Anniversary of the Buddhism in Western Australia 

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Full moon 

Despite storms that started the day before and lasted all day (and a barometer bottoming out indicating furthersstorms to come) the sky cleared at 6pm shortly prior to the ceremony to reveal a beautiful, bright full moon in afresh clear sky. The storms resumed only after the people had left and the grounds had been cleared. 

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Ajahn Brahm and Rabbi Bernstein 

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Ajahn Brahm with the Premier Geoff Gallop 

Ajahn Brahm with the Premier Geoff Gallop and the evening's compare Gerry Gannon being interviews for Channel 31 

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The Buddha Rupa on Vesak Day 2003 

The Buddha Rupa on Vesak Day 2003, the 30th Anniversary of the BSWA, in Supreme Court Gardens, Perth. 

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The Western Australian Sangha leading the chanting 

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BSWA president Sol Hanna with former president Jill Hanna 

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Sangha making offerings to the shrine 

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Former Presidents of the Buddhist Society of Western Australia 

(Bottom row from left) Warren Smailes, Jill Hanna, Laksiri Jayasuriya (foundation president), Christine Banks, Donald Casson, and Ven. Culaka (formerly Jacob Meddin).(Top row from left) Sol Hanna (2003 president), Don Weerakody, Dennis Sheppard, James Pinakis, Binh Anson and Sunny Miller. 

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Sr. Nirodha with Anagarika Jui Lee 

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Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 

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Sangha circumambulating the shrine 

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Sangha circumambulating the shrine 

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Monks after the ceremony 

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Mahayana monks and nuns from Perth temples 

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PICTURE 17/27 
The Reverend Dr. John Sheppard placing flowers on shrine 

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PICTURE 18/27 
Sol Hanna delivering Vesak Day speech 

Sol Hanna delivering Vesak Day speech of the Governor of Western Australia, Lt. Gen. John Sanderson. 

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VIP tent 

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PICTURE 20/27 
The Western Australian Sangha leading the chanting 

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PICTURE 21/27 
Sangha members making offerings to the shrine during the circumambulation 

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PICTURE 22/27 
Dr Geoff Gallop, Premier of Western Australia 

Dr Geoff Gallop, Premier of Western Australia giving speech on the occasion of the 30th Anniversary of the Buddhist Society of WA 

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PICTURE 23/27 
Sr. Ajahn Vayama giving her Vesak Day talk 

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Lay people with monks after the ceremony 

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VIP tent 

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VIP tent 

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Mahayana nuns making offerings to the shrine 

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30th Anniversary of Buddhism in Western Australia 
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Sr. Ajahn Vayama giving her Vesak Day talk 
The Western Australian Sangha leading the chanting 
The Western Australian Sangha leading the chanting 
Sangha members making offerings to the shrine during the circumambulation 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha circumambulating the shrine 
Sangha making offerings to the shrine 
Mahayana nuns making offerings to the shrine 
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Dr Geoff Gallop, Premier of Western Australia 
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30th Anniversary of Buddhism in Western Australia 
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Sr. Ajahn Vayama giving her Vesak Day talk 
The Western Australian Sangha leading the chanting 
The Western Australian Sangha leading the chanting 
Sangha members making offerings to the shrine during the circumambulation 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha circumambulating the shrine 
Sangha making offerings to the shrine 
Mahayana nuns making offerings to the shrine 
The Reverend Dr. John Sheppard placing flowers on shrine 
The Buddha Rupa on Vesak Day 2003 
Sol Hanna delivering Vesak Day speech 
Dr Geoff Gallop, Premier of Western Australia 
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30th Anniversary of Buddhism in Western Australia 
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The Western Australian Sangha leading the chanting 
The Western Australian Sangha leading the chanting 
Sr. Ajahn Vayama giving her Vesak Day talk 
VIP tent 
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Full moon 
Ajahn Brahm and Rabbi Bernstein 
Former Presidents of the Buddhist Society of Western Australia 
Sr. Nirodha with Anagarika Jui Lee 
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30th Anniversary of Buddhism in Western Australia 
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Sr. Ajahn Vayama giving her Vesak Day talk 
The Western Australian Sangha leading the chanting 
The Western Australian Sangha leading the chanting 
Sangha members making offerings to the shrine during the circumambulation 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha circumambulating the shrine 
Sangha making offerings to the shrine 
Mahayana nuns making offerings to the shrine 
The Reverend Dr. John Sheppard placing flowers on shrine 
Sol Hanna delivering Vesak Day speech 
The Buddha Rupa on Vesak Day 2003 
Dr Geoff Gallop, Premier of Western Australia 
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The Western Australian Sangha leading the chanting 
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Sr. Ajahn Vayama giving her Vesak Day talk 
VIP tent 
VIP tent 
Full moon 
Ajahn Brahm and Rabbi Bernstein 
Sr. Nirodha with Anagarika Jui Lee 
Former Presidents of the Buddhist Society of Western Australia 
BSWA president Sol Hanna with former president Jill Hanna 
Ajahn Brahm with the Premier Geoff Gallop 
Mahayana monks and nuns from Perth temples 
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The Western Australian Sangha leading the chanting 

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30th Anniversary of Buddhism in Western Australia 
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Dr Geoff Gallop, Premier of Western Australia 
Dr Geoff Gallop, Premier of Western Australia 
The Buddha Rupa on Vesak Day 2003 
Sol Hanna delivering Vesak Day speech 
The Reverend Dr. John Sheppard placing flowers on shrine 
Mahayana nuns making offerings to the shrine 
Sangha making offerings to the shrine 
Sangha circumambulating the shrine 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha members making offerings to the shrine during the circumambulation 
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Buddha-rupa newly arrived from Thailand 
Monks after the ceremony 
Lay people with monks after the ceremony 
Mahayana monks and nuns from Perth temples 
BSWA president Sol Hanna with former president Jill Hanna 
Ajahn Brahm with the Premier Geoff Gallop 
Sr. Nirodha with Anagarika Jui Lee 
Former Presidents of the Buddhist Society of Western Australia 
Ajahn Brahm and Rabbi Bernstein 
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30th Anniversary of Buddhism in Western Australia 
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Dr Geoff Gallop, Premier of Western Australia 
Dr Geoff Gallop, Premier of Western Australia 
Sol Hanna delivering Vesak Day speech 
The Buddha Rupa on Vesak Day 2003 
The Reverend Dr. John Sheppard placing flowers on shrine 
Mahayana nuns making offerings to the shrine 
Sangha making offerings to the shrine 
Sangha circumambulating the shrine 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha members making offerings to the shrine during the circumambulation 
27 pictures on 3 page(s) 
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30th Anniversary of Buddhism in Western Australia 
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Monks after the ceremony 
Lay people with monks after the ceremony 
Buddha-rupa newly arrived from Thailand 
Mahayana monks and nuns from Perth temples 
Ajahn Brahm with the Premier Geoff Gallop 
BSWA president Sol Hanna with former president Jill Hanna 
Former Presidents of the Buddhist Society of Western Australia 
Sr. Nirodha with Anagarika Jui Lee 
Ajahn Brahm and Rabbi Bernstein 
Full moon 
VIP tent 
VIP tent 
27 pictures on 3 page(s) 
1 2 3 
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Dr Geoff Gallop, Premier of Western Australia 
Dr Geoff Gallop, Premier of Western Australia 
The Buddha Rupa on Vesak Day 2003 
Sol Hanna delivering Vesak Day speech 
The Reverend Dr. John Sheppard placing flowers on shrine 
Mahayana nuns making offerings to the shrine 
Sangha making offerings to the shrine 
Sangha circumambulating the shrine 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha members making offerings to the shrine during the circumambulation 
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30th Anniversary of Buddhism in Western Australia 
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Dr Geoff Gallop, Premier of Western Australia 
Dr Geoff Gallop, Premier of Western Australia 
The Buddha Rupa on Vesak Day 2003 
Sol Hanna delivering Vesak Day speech 
The Reverend Dr. John Sheppard placing flowers on shrine 
Mahayana nuns making offerings to the shrine 
Sangha making offerings to the shrine 
Sangha circumambulating the shrine 
Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
Sangha members making offerings to the shrine during the circumambulation 
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Dr Geoff Gallop, Premier of Western Australia 

Dr Geoff Gallop, Premier of Western Australia giving speech on the occasion of the 30th Anniversary of the Buddhist Society of WA 

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Dr Geoff Gallop, Premier of Western Australia 

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The Buddha Rupa on Vesak Day 2003 

The Buddha Rupa on Vesak Day 2003, the 30th Anniversary of the BSWA, in Supreme Court Gardens, Perth. 

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Sol Hanna delivering Vesak Day speech 

Sol Hanna delivering Vesak Day speech of the Governor of Western Australia, Lt. Gen. John Sanderson. 

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The Reverend Dr. John Sheppard placing flowers on shrine 

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Mahayana nuns making offerings to the shrine 

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Sangha making offerings to the shrine 

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Sangha circumambulating the shrine 

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Dr Geoff Gallop, Premier of Western Australia 

Dr Geoff Gallop, Premier of Western Australia giving speech on the occasion of the 30th Anniversary of the Buddhist Society of WA 

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Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 
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Ajahn Brahm with the Premier Geoff Gallop and the evening's compare Gerry Gannon being interviews for Channel 31 

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Ven. Ajahn Brahmavamso & Premier Geoff Gallop circumambulating the shrine 

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Ajahn Brahm with the Premier Geoff Gallop 

Ajahn Brahm with the Premier Geoff Gallop and the evening's compare Gerry Gannon being interviews for Channel 31 

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PICTURE 23/27 
Ajahn Brahm with the Premier Geoff Gallop 

Ajahn Brahm with the Premier Geoff Gallop and the evening's compare Gerry Gannon being interviews for Channel 31 

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PICTURE 22/27 
BSWA president Sol Hanna with former president Jill Hanna 

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PICTURE 21/27 
Former Presidents of the Buddhist Society of Western Australia 

(Bottom row from left) Warren Smailes, Jill Hanna, Laksiri Jayasuriya (foundation president), Christine Banks, Donald Casson, and Ven. Culaka (formerly Jacob Meddin).(Top row from left) Sol Hanna (2003 president), Don Weerakody, Dennis Sheppard, James Pinakis, Binh Anson and Sunny Miller. 

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PICTURE 20/27 
Sr. Nirodha with Anagarika Jui Lee 

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PICTURE 19/27 
Ajahn Brahm and Rabbi Bernstein 

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PICTURE 18/27 
Full moon 

Despite storms that started the day before and lasted all day (and a barometer bottoming out indicating furthersstorms to come) the sky cleared at 6pm shortly prior to the ceremony to reveal a beautiful, bright full moon in afresh clear sky. The storms resumed only after the people had left and the grounds had been cleared. 

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PICTURE 17/27 
VIP tent 

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PICTURE 16/27 
VIP tent 

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PICTURE 15/27 
Sr. Ajahn Vayama giving her Vesak Day talk 

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The Western Australian Sangha leading the chanting 

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The Western Australian Sangha leading the chanting 

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The Western Australian Sangha leading the chanting 

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Former Presidents of the Buddhist Society of Western Australia 

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The Western Australian Sangha leading the chanting 

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Former Presidents of the Buddhist Society of Western Australia 

(Bottom row from left) Warren Smailes, Jill Hanna, Laksiri Jayasuriya (foundation president), Christine Banks, Donald Casson, and Ven. Culaka (formerly Jacob Meddin).(Top row from left) Sol Hanna (2003 president), Don Weerakody, Dennis Sheppard, James Pinakis, Binh Anson and Sunny Miller. 

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Sr. Ajahn Vayama giving her Vesak Day talk 

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Ajahn Brahmavamso's kuti 

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Ajahn Brahm and the monks receiving Dana 

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Aerial photography of the monastery 

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Ajahn Brahm and the monks receiving Dana 

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Aerial photography of the monastery 

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Buddha rupa inside Dhamma Hall 

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Dhamma Hall 

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The Blessing 

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Steps leading down to the dining hall 

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Belfry 

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Dana 

The monks survive on the donations of food given to them on a daily basis. 

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South side of Dhamma Hall 

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Monks kuti 

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Dhamma Hall 

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Entrance to monastery. 

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Walking path on front of monks kuti 

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Ajahn Brahmavamso's kuti 

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Belfry 

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Verandha of Dhamma Hall 

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Anagarika's and lay guests maintain the kitchen and prepare meals when necessary. 

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Dining hall 

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South side of Dhamma Hall 
Ajahn Brahmavamso's kuti 
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Ajahn Brahm and the monks receiving Dana 
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South side of Dhamma Hall 
Ajahn Brahmavamso's kuti 
Dining hall 
Steps leading down to the dining hall 
Dining hall 
Kitchen 
Verandha of Dining hall 
Dana 
Ajahn Brahm and the monks receiving Dana 
Dining hall 
Dining hall 
The Blessing 
48 pictures on 4 page(s) 1 
2 3 4 
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Ajahn Brahm and the monks receiving Dana 

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The monks survive on the donations of food given to them on a daily basis. 

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Verandha of Dining hall 

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Kitchen 

Anagarika's and lay guests maintain the kitchen and prepare meals when necessary. 

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Steps leading down to the dining hall 

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Dining hall 

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Ajahn Brahmavamso's kuti 

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South side of Dhamma Hall 

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Dhamma Hall 

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Monks kuti 

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Walking path on front of monks kuti 

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Aerial photography of the monastery 

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The Buddha Rupa on Vesak Day 2003 

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Dhammasara 10 January 2001. 

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New Road into Dhammasara 

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Anagarikaa Ordination 

Anagarika Jui Li taking 8 Precept Ordination 14 / 12 / 02 

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Sister Nirodha and Ajahn Sister Vayama 

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PICTURE 9/26 
Safety Bay Meditation Retreat 

1st - 3rd of March 2002 

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End Of The Rains Retreat 

Annual bushwalk to see the wildflowers. 

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Nuns Cottage from across the valley. 

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Blessing of Nuns Cottage 

Dhammasara 10 January 2001. 

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Ajahn Sister Vayama's old caravan kuti 

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Ajahn Sister Vayama's old caravan kuti 

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Southern side of Nuns cottage 

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Old Shrine in the shed. 

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Northern side of Nuns cottage 

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Ajahn Sister Vayama's old caravan kuti 

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Nuns Cottage from across the valley. 

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Nuns cottage 

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Nuns cottage 

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Old shed where dana was offerred prior to cottage construction. 

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Nuns Cottage from across the valley. 

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Supporters at Anagarika Jui Li's Ordination 
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Ajahn Sister Vayama sweeping around kuti 

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Safety Bay Meditation Retreat 

1st - 3rd of March 2002 

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Blessing of Nuns Cottage 

Dhammasara 10 January 2001. 

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Anagarikaa Ordination 

Anagarika Jui Li taking 8 Precept Ordination 14 / 12 / 02 

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Nuns Cottage from across the valley. 
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Sister Nirodha and Ajahn Sister Vayama 
Supporters at Anagarika Jui Li's Ordination 
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Ajahn Sister Vayama's old caravan kuti 

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Nuns cottage 

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Nuns cottage 

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Northern side of Nuns cottage 

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Southern side of Nuns cottage 

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New Road into Dhammasara 

Ajahn Sister Vayama and Eric Williams stand on either side of the newly created road into Dhammasara Nun's Monastery. The Nuns cottage is visible in the background. 

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New Road into Dhammasara 

Ajahn Sister Vayama and Eric Williams stand on either side of the newly created road into Dhammasara Nun's Monastery. The Nuns cottage is visible in the background. 

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Shrine 

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Ajahn Sister Vayama sweeping around kuti 

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Safety Bay Meditation Retreat 

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Safety Bay Meditation Retreat 

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Safety Bay Meditation Retreat 

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Jarrah forest near the planned retreat centre 

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view down the valley 
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view down the valley 
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Jarrah forest near the planned retreat centre 
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view down the valley 
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view down the valley 
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Jarrah forest near the planned retreat centre 
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Features : Buddhist pilgrimage with Ajahn Brahm 
Posted by solasaurus on 2005/7/22 12:46:00 (237 reads) 
This is the narration of the trip to India, the account as told by Philip Ragan. Did you go on this trip as well? Would you like to add your own text to this account? Send it to Philip at philip@leasown.com and we can include you.It is a personal account, rather than a spiritual account of the pilgrimage, for which Ajahn Brahm is the one to ask. You can obtain the CD of the talks by Ajahn Brahm on the trip from the BSWA library – see the web site for costs.The account I offer you here is the account of a near-beginner to Buddhism, going on pilgrimage guided by Ajahn Brahm and Venerables Nissarano, Mudito and Ekaggata. The sort of questions that may come to your mind (and we’ll leave aside Buddhist questions about the existence of your mind for the moment!) are:How hard is it to do the Buddhist pilgrimage?What was the experience like?As to the first question, it is both easy and hard. In one sense, it’s an easy trip. It is all organized. You fly into India, get taken to your hotels, get taken to the sacred sites, and get taken to your hotels. All you have to do is, well, nothing really; just follow the timetable during the day.Among the many that helped organize this trip, the logistics were the responsibility of Phalinee, and we all owe a debt of gratitude to her for taking the load off of us. You just would not believe the lengths this overworked woman had to go to in order to make our trip a smooth one, from speeding our baggage through airports, negotiating with armed soldiers and taking us on detours past armed conflicts, feeding 60 people in the middle of nowhere, effecting coach repairs – the list is endless. Her service to the group will remain a legend among us and she must surely have earned a lifetimes’ worth of karma on this trip.But in another way, it’s a hard trip. The joys of visiting the sacred sites are interspersed with long and boring journeys in slow coaches over potholed roads. You will have opportunity to learn mindfulness through having 	
http://www.bswa.org/modules/news/article.php?storyid=43 (1 of 11) [31.07.2005 18:34:29]Buddhist Society of Western Australia - News

nothing much to do for days on end. You may find being part of a group, and having no independence, for three weeks, difficult to cope with. It is not a tourist holiday. It is not Club Med with Buddhism! For us westerners accustomed to Pacific Island getaways or European tours, it is different and difficult. India is a country with its own differences. Dealing with the appalling poverty; having armed soldiers escorting us; being unable to buy a T-shirt; such strangeness is challenging in itself.But then again, you will learn much about yourself. It’s a great opportunity to leave your life for three weeks and immerse yourself in the life of the Buddha. Having Ajahn Brahm and his fellow monks to ourselves for three weeks was a privilege, the sort of privilege you may never repeat in this life, and meditating with him every day, and listening to him every day, was an intensive spiritual experience that profoundly affected us all.Something that I really loved about the trip was the group dynamics. Putting together 60 people who don’t know each other is always a risk, and yet I can’t remember any problems, negative issues or personality problems. Instead, I made so many new friendships on that trip. Ever since, it has made attending Dhammaloka on Friday nights a warmer experience, as I look around and see a dozen or more people that I shared the pilgrimage with. Whereas I used to attend Dhammaloka, now I feel part of the Sangha which is an altogether deeper experience.As far as that second question goes, I can give you a sample of that trip here, but it is something to be experienced, not something to be read about. If you really want to know what the pilgrimage is like, you will have to go for yourself! The Buddhist Circuit with Ajahn BrahmArriving at Gaya airportIf you are taking a pilgrimage to the sites of the Buddha then your arrival point is Gaya airport in the northeast of India, near the Ganges and the Nepal border. As we flew down in our India Airlines Airbus 320 the land looked to be very flat, a typical flood plain. Some old hills pushed up above the landscape reminding me of Australian hills. Both must have been high mountains once, but now they are just stumpy remains, a contrasting relief to the flatness of everywhere else. I didn't know it at the time, but I was actually looking at the hills containing the cave in which the Lord Buddha Guatama meditated and which we would visit in a couple of day’s time.We fly over a wide riverbed, completely dry. It is February and it is still the dry season. A patchwork quilt of green fields stretches to the horizon. Unlike the entry to Bangkok, where the standard historical field size is large and long, these are fields of small squares or irregular shapes. It is late in the afternoon. The sun is low down in the sky and the temperature is 30°. 	
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It suddenly occurs to me that I am now in the northern hemisphere and the sun goes around the sky via the south instead of the north. Also I will be able to see the northern stars at night, which is the sight that would have greeted the Lord Buddha every evening.There is no wind but despite that our plane bucks, twists and turns as though fighting a strong headwind. Passengers grip their seats and I wonder what it would do to Theravada Buddhism if we crashed right now with so many monks on board! However we make it safely on to the ground and taxi to ... what?Our greeting to India is a collection of old huts more reminiscent of a country town than an international airport though, in fairness, a gleaming new concrete structure is under construction nearby and soon to replace the old buildings.We climbed down stairs of the plane and walk over to the old terminal and collect our baggage. Outside, two coaches are waiting for us, along with the coach drivers and their support crew. These people will become an intimate support over the next two weeks and we will get to know them well. The coaches have the word "tourist" in massive print on the front. My cynical Western mind wonders if that is to alert the local salespeople wherever we get to. I needn't have worried. They could spot us from a mile off warning or no warning.I worry about the number of mosquitoes flying around our coach already. We were assured that this was not the season for mosquitoes but I still see plenty of them. By the time we have all struggled out of the airport, it is getting dark. We had set off from Perth almost 24 hours ago, while some of us had even longer journeys from Sydney, New Zealand or the USA.Bodh GayaWe arrived at our hotel, the Royal Residency which reminds me of other places in Asia, that Asian style so familiar to travelers. After a welcome dinner the monks call us together and brief us on the forthcoming day. The highlight will be to see the Bodhi Tree itself where the Buddha first obtained enlightenment. Those who wish to are also invited to stay at the temple overnight for an all-night meditation session, which, warns Ajahn Brahm, is not for beginners. As it turned out, many in our group attempted to the all-night session, and some wished they had heeded the Ajahn Brahms warning!And we retired to our rooms. They are basic but comfortable. We are sharing two people to a room and I am sharing with Chris, which turns out to be a comfortable arrangement, although for Chris may not have thought so at times when I suffered stomach upsets!I fell asleep quickly and also woke up early at 4:30 AM. This was good practice for the rest of the trip, but today breakfast was not until 7 AM. Breakfast and it’s a curry buffet! As we would discover, it would be a curry lover’s delight for breakfast, lunch and dinner.After breakfast and a briefing by Ajahn Brahm it’s into the buses for a very short ride to the Mahayana Bodhi Temple. 	
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It still takes a while to get used to the thought that we are in India. Looking at things with Western eyes, I feel that I could be in Bali. As the buses stop and we get out, the temple is nowhere in sight. What is in sight is a big line of stalls selling tourist souvenirs and hordes of street sellers and beggars who besiege us in a way that makes mosquitoes look solitary. I get flashbacks. Is this Kuta in Bali? Or the street outside Pompeii? It is a scene we will get used to eventually taking it in our stride, but this first day everything is new and we feel nervous as we are shepherded along a walkway. I don't feel very Buddhist at that this moment as we inch our way through the throngs.After 200 metres or so, we are suddenly treated to a vista on our right. The temple! The Mahabodhi Mahavihara! What an impressive sight. Hurrying in through the gates, we leave behind most of the street sellers. Only at handful of clever ones get past the guards.The temple compound is downhill in a valley, reflecting the spot under the tree where the Buddha sat and got enlightenment. We take off our shoes and stand at the top of a flight of steps, looking down in wonder.A sense of excitement grips me and I realise that I actually am in India, at the threshold of one of Buddhism's four holy sites. Though, as Ajahn Brahm pointed out to us, it is not the buildings we see that makes it special. Even the temple is just the latest of many, rebuilt by the British 150 years ago. It is special because of what happened here. Sitting under the Bodhi Tree the Buddha became enlightened, and we are now standing on the very soil that he walked on 2500 years ago. We were standing there in continuation of that 2500-year-old tradition, to come as a pilgrim to where it all began.Standing there sent a shiver down my spine and I think that we all felt the spirit of the place. Already it was full of tourists, monks and Buddhist groups visiting the site.Back then, there were probably no buildings. You could see that the Buddha had chosen a pleasant spot in the base of a valley, with a river passing nearby in those days, though it has long since moved. Over the intervening years, a clutter of temples and stupas had been erected to create the present-day site, but nonetheless it had a feeling to us that made it special, even out of the many sites that we would visiting next two weeks.Ajahn Brahm bade us resist the urge to film and video until we had absorbed the spirit of the place. So, circumnavigating the temple three times clockwise, we learnt a tradition that we would repeat many times in the next weeks. At the front of the temple we could see, on the inside, a golden Buddha, under which the remains of the Buddha were said to be located. On our first circumnavigation, to the rear of the temple, we came across the very tree under which the Buddha had sat, the Bodhi Tree.Now, all right, we know it's not the very tree. The original died many years ago. Legend has it that the current tree was replanted from a sapling of the original tree. There are a group of these trees here. According to the legend, a cutting of this tree went to Sri Lanka where it still grows today. 	
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Then a cutting of that tree was brought back after the original here died. But we weren't going to split hairs about this and we weren't too worried about claims of authenticity. Right now we were standing in what was, without doubt, the very spot, and we were quite willing to believe that this tree was a descendant of the original. Also nearby, we located the path where the Buddha did his walking meditation after becoming enlightened, now marked by the traditional raised plinth.Of course, we weren't the only people here. Monks and pilgrims of all sorts surrounded us. We could see people from Japan, Tibet, Thailand, Sri Lanka, Australia, America, and Singapore and so on. Our Australian group was a bit of a rarity in India but we were pleased to be present.Here I first realised that monks wore different colour habits, stretching the definition of yellow or orange. Ajahn Brahm explained to me that our monks wore the colour of a Thai Forest Monk which is a darker mustard yellow. Other monks, of city and India traditions, wore bright orange or bright yellow. Yet others from Tibet wore colours that were almost red, while the Japanese monks robes were almost purple.The day was perfect. He was hotting up from 20° when we arrived through 30° in the light after no but we could feel, at last, that mystique or magic that comes from standing in such a holy place. I felt so content to leave their walking around the grounds, or sitting near the bodhi tree. I collected some dead leaves from the tree that had fallen to the ground, though when I returned to Australia, the Florentine people would not let me bring them into the country. However I did try!There are other great holy places of course: Rome, the Wailing Wall at Jerusalem, Mecca, and Lord's, but the Bodhi Tree predates them all by 500 to 1000 years. By the time Jesus walked the earth, monks had been following the Buddha's tradition for 500 years already, and there are historians who claim that Jesus and the Essenes were influenced by the spread of Buddhism. Whatever, here was our group 2500 years later, standing in the footsteps of all those who would gone before.As we sat all walked around the temple area, the Buddhist philosophy was never more every doubt. Outside the walls we could still see the suffering that was endemic to life and so influenced the Buddhist philosophy. Now, as I bowed before the shrine containing his relics, or sat under the shade of the tree, I gave thanks that I had made the trip.Sitting near the Bodhi Tree, I meditated in the best state of mindfulness that I had achieved so far on the trip. This continued as I took several meditation sessions during the day and next day and I could have happily stayed there for a further day.In the afternoon, succumbing to the temptation to purchase some tourist dross, I missed the coach back. I didn't stress out. Why, here was a bicycle rickshaw in front of me and after negotiating 30 rupees the trip, I was off! A quick stop to purchase a bag (100 rupees) and a meditation cushion (100 rupees) and then we were off again to the hotel. The sun was sinking and the light was fading. We dodged a donkey cart and some trishaws. We respectfully made room for a funeral procession as a dead body was carted shoulder high on bamboo poles, covered up, with a drum banging a 	
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warning. Down the road a number of red robed monks drove by on motorbikes. Are monks supposed to do that I wondered? I felt a surge of happiness on the bike and understood that finally, I had arrived. Not just in India, but in the Present.In the evening Ajahn Brahm gave the first of what would become our nightly lectures and meditations. What a wonderful experience, learning from our teacher every night. We so looked forward to this each day. He would talk on a theme related to the place we had visited during the day and the significance of it.My above travelogue gives a feeling of what the first day was like. I’m not going to continue in this vein for the rest of the trip, though if there is enough interest, maybe we could write a book of the trip! What I will do is show some excerpts from the rest of the trip.Among the many Buddhist sites that we visited are the four key sites that, it is said, every Buddhist should visit in their current lifetime: Lumbini, where the Lord Gautama was born, Bodh Gaya where he received enlightenment, Sarnath where he addressed the 500 and began the “turning of the wheel”, and Kushinagar where he died and left this Earth.We had started off in Bodh Gaya. Only later did we realise just how far the Buddha had traveled! The journey between sites is lengthy, but I was glad we started here. It is such a moving place.RajgirA couple of days later, and more curries, and we were in Rajgir, scene of a number of important locations.Here, we climbed the hills to the Sattapani Cave, or more accurately a set of seven caves perched on the hillside, with a narrow ledge giving access. Here, the First Buddhist Council was held to codify the teachings of the Buddha. We sat and listened while Ajahn Brahm talked to us about the significance of the site.Later, an event that I had viewed with trepidation: getting up at 2 a.m. to climb the hill nearby to the Vulture Peak, to be able to sit and wait for the dawn. I needn’t have been so worried: despite the early hour, I was entranced and enjoyed every moment. Sitting meditating in the dark, or alternatively looking at the alter, the darkness or the stars in the sky, it was moving to think that the Buddha himself sat in this same spot, looking at those same stars, and waiting for the dawn. 	
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As the dawn crept in, and light came stealing stealthily into the valley below, we continued meditating, and then conducting a service at the Altar and circumambulating it. Despite being there till about 7 a.m. we were not tired. It was an amazing experience and I experienced regular times of good mindfulness as we sat there. Back to breakfast, where its curry again.This was truly something not to be missed, a highlight of the trip, to add to our experience of Bodh Gaya.Also at Rajgir is the Bamboo Grove that was laid out for the Buddha to enjoy as a place of meditation.KushinagarA lengthy journey, past other minor sites, led us to Kushinagar, where the Buddha died. The site is marked by a key temple, and a huge statue of the reclining Buddha. Many other more modern temples are in the surrounding neighborhood.Another lengthy journey took us across the border into Nepal. When I say lengthy, it took us over four hours to cross the border, never mind all the coach travel on each side! All this time in a coach makes economy plane travel look like luxury!LumbiniNot far over the border, and to the aptly named Hotel Nirvana. Alas, not my idea of Nirvana, but a lesson in being satisfied at breakfast: they served Cornflakes! By now, we had had our fill of curries, and eagerly sought out Cornflakes and fruit for breakfast and lunch. Soon we were off to visit the site of the birth of the Lord Gautama, the sacred grove and the Mayadevi temple.This site has received some development on the part of the Nepalese authorities, and a recent white building now covers the earliest remains of the building where they lived. The nearby lake, in which his mother bathed while giving birth, is now surrounded by a concrete terrace and formed into a square.In the distance we could make out the mountains of the Himalaya, and even a view of Annapurna, which made us wonder why the Lord Gautama headed south on his travels and not north into the mountains. We speculated that in those days life in the mountains must have been harsh and dangerous while civilization was to the south.Before we knew it we were already leaving Nepal for the long, long journey south.SravastiThis was the place where the Rains Retreat, Jetavana, was established and where the Buddha spent 19 rain retreats in meditation. Over the years, it was developed into a large complex where hundreds of monks could do the same, at least until the Muslim invasion when the Buddhists were 	
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slaughtered and the buildings razed.The site is overlooked by a new 10 metre high Buddha on an adjacent site. The Rains Retreat site itself is akin to a park and gardens, with walks and rest spots. A beautiful spot in the middle, to which everyone gravitates with offerings, is the Anandabodhi Tree. This sacred tree was planted as a cutting from a Bodhi Tree in Sri Lanka which was itself a cutting from the original Bodhi Tree.I sat meditating in the gardens for extended periods, and have fond memories of this, for this is where I experienced the deepest meditation I had felt to date. For a while, I experienced deep mindfulness and was simply part of the place and discovered another level that I never knew existed before.I was glad I had stayed. At this point I had had enough of the trip and had a “dummy spit” as my partner Gillian would have put it! I was thinking of cutting loose and jumping on the next flight home. However, with a bit of friendly encouragement from Phalinee and Ainslee, I got over it and stayed, and how thankful I was, for I would not have gone on to experience that wonderful meditation. That’s what I meant about the trip being a hard one, but one that teaches you things about yourself!SarnathThis was where he addressed the 500 and began the “turning of the wheel”. Now marked by a large park on the outskirts of Varanasi, and the Damekh Stupa, we again spent the day in meditation there.A diversion at Varanasi was to get up at 5 a.m. and get on boats on the Ganges to view the legendary sunrise over the Ganges. This was the classic Indian view as the golden light illuminated the terrace of buildings on the side of the river, with people bathing in the river just downstream from where others were being cremated.After having been out of touch of phones and emails for about five days, there was here the excitement of being able to email again! I got a reputation as the email king on the journey, always locating where the little shops with email and phones were located. Email is very cheap, about 20 rupee per half hour, while phoning Australia from the same booths was no more than 200 rupee ($3) for an average call. It was important to know this, as the same phone call from a hotel could cost $45, as Chris my room mate found out!Actually, India is skipping a technology generation. In areas where there was only intermittent electricity and no phones or email, what always worked was the mobile phone! India’s mobile phone coverage was better than anything. However, if you’re thinking of going, take your own mobile phone and use global roaming – trying to buy a pre-paid Indian SIM card still takes weeks because of the legendary Indian bureaucratic form filling required!I also discovered that the Indians, while very friendly, have a literal approach to answering questions. So, if you want to know something, make sure to express it clearly. E.g. I noted at first that Pepsi-Cola seemed 	
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more common than Coca-Cola. Entering a small shop one day I asked for Pepsi to be told that they didn’t have any. I settled for lemonade, but then someone else bought a Coca-Cola! To me, it would have been the thing to offer either, but the shopkeeper had answered me literally without volunteering any other information.I was to experience the same thing in Delhi, at our hotel. I asked where the swimming pool was, to be told that it was “along that corridor, sir, and turn left to the back of the hotel”. I dutifully went that way and discovered the swimming pool all right, but it was empty! I returned to the front desk, and approached the gentleman there, saying “I found the swimming pool, but it doesn’t have any water in it.” He responded “that’s right, sir, it is empty”! Again that literal way of answering questions.The shopper in you may ask what can be bought in India, and the answer is, surprisingly little. This is a country that doesn’t seem to have tourist goods, apart from postcards. I didn’t manage to find a single T-shirt to buy, for example, though a few others did spot some. Pashminas are popular, and gentlemen’s suits in Delhi; postcards and fake Buddha statues in plenty and did I mention postcards?DelhiFinally, a visit to Delhi to the museum where we could view the relics of the Buddha transported here and put on display. After being out “in the country” for almost three weeks, it seemed strange to be in a modern city. In contrast to the horn-honking noise of streets elsewhere, Delhi streets were strangely quiet. But we weren’t here long: we set off for the museum. It had many fascinating exhibits but we were there to see the relics of the Buddha. Arriving early, we viewed a fascinating artifact outside: a stone containing the laws of King Ashoka, the same one that built so many of the stone columns that we had seen at most Buddhist sites. These laws were based on Buddhist principles. We discovered, during our tour of the museum, that the laws of Ashoka were promulgated around the time of the western Greek Empire. The famous Alexander the Great conquered this area shortly thereafter, and imported the Buddhist philosophy back into Greece. There is evidence that the great philosophers and Plato and Aristotle were familiar with Buddhism. At this time, a Buddhist monastery was established as far west as Alexandria in Egypt. By the time that Jesus was apparently alive in Judea, his philosophy, which probably came from the Essenes, was based on the distant Buddhist philosophies.Many of the apparently Christian habits can be traced directly back to Buddhism: the habit of monks, the establishment of monasteries and nunneries, ascetic lifestyle, retreating to the wilderness or mountains for contemplation, teachings of peace, the rosary beads, and so on. What particularly struck me in the museum was a map projection of the Middle East through to India, but an unusual projection centered on modern day Iran. Viewed from that angle, it becomes obvious that trade and beliefs 	
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moved easily between the Middle East and India.Our visit to the museum was most instructive.The bones of the Buddha on display on a sort of red and plastic carousel.But this all paled beside the central reason for our visit: the viewing of the remains of the Buddha. As can be seen in the pictures, they are brightly on display in a golden case and are authenticated with a provenance that proves them to be the real remains of the Buddha. We listened to a talk by Ajahn Brahm and then did a circumambulation of the holy relics.After having traveled in his footsteps over three weeks, it was a strange feeling to be looking at the remains of his body that actually did all that. Of course, it was a reminder too that the body is just that: the biggest joy in the Buddhist view of life is to leave this life without returning.It was amazing to think that the insights of the Buddha are still alive and spreading today after 2,500 years, and that a chain of maybe 100 generations of monks have kept the message alive. The message has been absorbed unconsciously into Christianity, and it has survived the invasion of India by the Muslims to emerge again, stronger and more relevant to our lives than ever.We were able to ponder on the impact of Buddhism in our lives, and on the wonderful irony that us Westerners, supposedly so materialistic, are responding to the message of Buddhism and absorbing it into our lives.So we left Delhi and flew to Bangkok, returning to that same materialistic shopping frenzy before the flight home that we had spent three weeks learning to let go of! By the time we landed back in Perth, or wherever else our group was flying to, it had been over three weeks away, three weeks of meditation, mindfulness, pondering on the travels of the Buddha, and listening to our teacher Ajahn Brahm.We had got used to arising at 4 or 5 in the morning, of spending the day in contemplation, and meditating at night. The trip had a tremendous impact 	
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on our lives. In quiet moments, I often reflect on those magical times where I felt most in touch with the Buddha: walking around the temple in Bodh Gaya, awaiting the dawn at Vultures Peak, sitting in the gardens at Sravasti.We had done the Buddhist pilgrimage, visited the four sites that pilgrims are exhorted to visit, but its what we have brought home with us that is the real value. We have found a deeper joy in Buddhism and we follow his teachings by our meditation practice which has deepened. Also, we are part of a group that will always hold each other as dear friends and fellow Buddhists. I have learnt something of contentment and gratitude on this trip, and feel like I’ve advanced a step or two on the thousand-step path! Maybe in this life I will never advance as far as Ajahn Brahm, but it’s a privilege to have shared a pilgrimage with him and to have sat, side by side, where the Buddha himself sat!Philip lives and works in Perth Australia, with his fiancé Gillian. He started attending Dhammaloka three years ago. In addition to having been part of the pilgrimage this year, he is privileged to serve as treasurer this year on the Buddhist Society of WA committee.If you were also on the pilgrimage and would like to merge your own account into this one, contact Phil on philip@leasown.com With mettaPhil 
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Features : Buddhist pilgrimage with Ajahn Brahm 
Posted by solasaurus on 2005/7/22 12:46:00 (238 reads) 
This is the narration of the trip to India, the account as told by Philip Ragan. Did you go on this trip as well? Would you like to add your own text to this account? Send it to Philip at philip@leasown.com and we can include you.It is a personal account, rather than a spiritual account of the pilgrimage, for which Ajahn Brahm is the one to ask. You can obtain the CD of the talks by Ajahn Brahm on the trip from the BSWA library – see the web site for costs.The account I offer you here is the account of a near-beginner to Buddhism, going on pilgrimage guided by Ajahn Brahm and Venerables Nissarano, Mudito and Ekaggata. The sort of questions that may come to your mind (and we’ll leave aside Buddhist questions about the existence of your mind for the moment!) are:How hard is it to do the Buddhist pilgrimage?What was the experience like? 
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Features : National Sangha Conference 
Posted by SolHanna on 2005/4/30 18:24:30 (253 reads) 
The Australian Sangha Association is creating a forum where Buddhist monastics come together for mutual support and understanding. A series of meetings around Australia over the past year has shown the common ground between the traditions and the strength of unity. We wish to foster this spirit of harmony for the good of the Sangha, of the Buddhist community and of all beings. 
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Bodhinyana : Monk Factory Production Booming! 
Posted by solasaurus on 2005/7/14 20:43:25 (280 reads) 
Chief Monk says: "If this carries on any more there will be no more lay people left to feed us." Demand for monastic training is outstripping supply of huts and monasteries in Australia at the moment. This is great news for the future of Buddhism Down Under. Since December 2001, Ajahn Brahm has ordained 15 novice monks and 10 bhikkhus, which also includes 2 novice ordinations in NSW and Victoria. In this time Ajahn has also acted a co-preceptor for the first two nuns ordained at Dhammasara.April began with the ordination of two new novice monks, Venerables Sumana and Kassapa, formerly Anagarikas Wei Loong and Simon. At Dhammaloka Centre, many family, friends and supporters were in attendance to see this inspiring transformation from white to brown. After one year of wearing white in the kitchen and forest, our anagarikas' shirts eventually turn brown. This indicates that they are now ready to ordain. Ajahn Brahm also ordained the first ever novice monk at Santi Forest Monastery in Bundanoon, NSW in early May, Venerables Mahesi, a young man from Queensland, thereby helping Ajahn Sujato to establish a new Sangha at our "branch monastery" in the Far East. On the 6th June Bodhinyana saw its largest ever ordination ceremony, with the Bhikkhu ordinations of Venerables Anuruddha, Pasadika, Osana and Radha; followed by the novice ordination of Anagarika Kris, who was transformed into Ven. Appamada. A huge crowd of well-wishers was there to cheer on and congratulate them. Poor Ajahn Brahm lost his voice in the process, trying to make sure everyone in the hall could hear his jokes and explanations of the proceedings. Best wishes to all our new novices and bhikkhus. As one visiting monk put it: "May you never take a wife, may this be your last life."Early April also saw the welcome reappearance of Ajahn Nyanadhammo, who was accompanied by Ven. Moshe from Thailand, staying with us for one week. Ajahn Nyana was put to work straight away by Ajahn Brahm - giving teachings to the monks and anagarikas, the Armadale Meditation Group,then presenting the Friday night Dhamma talk and weekend program at Nollamara. Ajahn Brahm was very grateful for this opportunity to rest, and listen to some Dhamma for a change. Ajahn Nyana's stories of monk life in the jungles of North East Thailand, with its wonderful array of ghosts, cobras, psychic phenomena and fearless monks kept us all rapt with attention. Ajahn Brahm was very sad that Ajahn Nyana had to return to Thailand, and hoped that his friends at the Immigration Department could cancel Ajahn Nyana's visa for Thailand! 	
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On April 21st we had SBS TV on hand to record one of our regular meetings with the Benedictine Monks from New Norcia. Every year our monk-mates from New Norcia visit us, and we, in turn, visit their monastery (about 1 1/2 hours north-east of Perth). The main reason for these meetings is to foster harmony between our two ancient traditions. It is also an inspiring example for the world, to see that religious practitioners from different faiths can make lasting friendships and enjoy each other's company in a spirit of mutual respect and open enquiry. The television crew from SBS was clearly impressed by this, and even came back the next day to do some follow up interviews with some of our junior monks. SBS TV's "The Quest for Meaning" is due to screen this encounter sometime in October 2005. Check your TV guides for more details.The Vesak season was, as usual, hectic for Ajahn Brahm, who conducted ceremonies, celebrations and teaching sessions in Sydney at Bodhikusuma (May 28), in Melbourne at the Buddhist Society of Victoria (May 29-31), in Canberra at the Thai Embassy (June 1), plus the spectacular and inspiring day-long celebration at Dhammaloka Buddhist Centre on May 22. The evening candle-lit circumambulation in the park was magnificent, on a still and serene night, with the radiant full-moon in clear view. Ajahn Brahm also attended the Buddha Light International Vesak Celebrations at Supreme Court Gardens on May 15, which was unfortunately rained out for the second year running. It seems that Fo Guang Shan's connections with the "weather department" are not as powerful as ours! Ajahn Brahmali and Venerable Khemavaro travelled to Singapore for the Buddhist Fellowship Vesak celebrations on May 22, and stayed for four days to offer teachings and encouragement for the BF, and its rapidly expanding membership base. Both monks appeared on TV and were mentioned in the front page Staits Times article (20/05/2005) on the re-emergence of Buddhism in Singapore as a mainstream religion. Venerable Anenja was also in Singapore in late June, to attend the BF's Youth Conference over four days, and also to present the BF's Sunday Service. Looking at the BF's newsletter Connection is like reading of the activities of a BSWA branch temple, such are the strong ties between our two groups.Ajahn Brahm has only recently returned from Singapore, Thailand and Malaysia (June 10-13, 16-27) where he was conducting fundraising activities for our new Meditation Retreat Centre, giving public talks, attending Buddha Statue Casting ceremonies in Bangkok, and teaching a 9 day retreat in Ipoh (Central Malaysia). All of these activities were very successful and well-attended. Ajahn Brahm was especially impressed by the diligence of, and wonderful meditation achieved by the retreatants in Ipoh. After years of having access, almost exclusively, to only Vipassana style retreats, the local Buddhists found Ajahn Brahm's style of teaching Dhamma and meditation very refreshing and energizing.On the subject of travel, Venerable Abhaya left for his native Sri Lanka on May 13. After ordaining at, then training in Bodhinyana for the last 7 years, Ven. Abhaya decided to make some room for the next generation of 	
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monks, and to fulfil his Dhamma propagation ambitions in Sri Lanka. Ven. Abhaya has translated many of Ajahn Brahm's audio talks and booklets into Sinhala, as well as other meditation teachings from the Thai Forest Tradition. These have proved to be enormously popular with the Singhalese Buddhists, who are interested in learning more about meditation practice. We wish Ven. Abhaya well for his activities, and especially for his own health and happiness. Also, Venerable Satimanto was unable to obtain a visa renewal, and had to return to the USA. He will be staying at Abhayagiri Monastery in California, and will endeavour to get another visa to return to Australia within the next year or two. His expert carpentry and building skills will be greatly missed.Ajahn Brahm's book Opening the Door of Your Heart has been "going gangbusters" in the sales department, especially in Southeast Asia. The book was recently given a glowing review by a well-known actress in Singapore, who, on being asked "I your house was burning down, what's the one book you'd save?", answered "Ajahn Brahm's". This was chosen ahead of her other favourite book [/i]The Brother's Karamazov[/i] by Dostoevsky. Ajahn Brahm is due to be published by Wisdom in the USA this September under the title of Who Ordered This Truckload of Dung?. It is also being translated into German (by Random House), as well as Chinese Mandarin and Indonesian.On June 8-9 in Sydney, Ajahn Brahm attended and officiated at the first ever "National Sangha Conference", which was organised in order to establish the Australian Sangha Association (ASA). This is an organisation which will represent all ordained, celibate Buddhist monks and nuns in Australia. Ajahn said that the Conference was a great and historic achievement, and was very impressed by the harmonious and positive way in which it was conducted. Some 50 monks and nuns, representing all Australian states and Buddhist traditions agreed on the proposed constitution. An interim committee was established, with Ajahn Brahm as its Chairmonk. At last, the Buddhist monastic community in Australia has a peak body to look after its interests. This is especially important in dealing with government agencies, legal authorities, inter-religious forums, and the media. Sadhu! Sadhu! Sadhu! to all involved.On a more mundane level, the main building projects at the Monastery have now been completed. We can now focus on smaller maintenance tasks to make sure that everything is in place for the Rains' Retreat, which begins on 21st July and ends on 18th October (NB: Entry to the Rains Retreat at Bodhinyana is on Sunday 17th July). Ajahn Brahmali did and excellent job in organising and completing the building of our new kuti (monk's hut) and another kuti's undercover walking path, just in time for his month-long trip to Norway. Ajahn Brahmali is currently visiting his family there, and will also be assisting Ajahn Chandako in teaching a meditation retreat in Oslo.I wish you all a happy Rains Retreat - and hope to see you at the Monastery some time soon.With Metta and Appreciative Joy,Venerable Mudita 	
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Bodhinyana : Monk Factory Production Booming! 
Posted by solasaurus on 2005/7/14 20:43:25 (281 reads) 
Chief Monk says: "If this carries on any more there will be no more lay people left to feed us." Demand for monastic training is outstripping supply of huts and monasteries in Australia at the moment. This is great news for the future of Buddhism Down Under. Since December 2001, Ajahn Brahm has ordained 15 novice monks and 10 bhikkhus, which also includes 2 novice ordinations in NSW and Victoria. In this time Ajahn has also acted a co-preceptor for the first two nuns ordained at Dhammasara. 
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Bodhinyana : Latest news from Bodhinyana 
Posted by tmaxted on 2005/5/27 21:46:00 (230 reads) 
by Venerable Mudita and Venerable AnuruddhaThe devastation wrought by the Tsunami Boxing Day disaster focused everyone's minds upon the latent forces of nature. Ajahns Brahm and Cattamalo were both busy providing solace and wisdom at memorial services and media engagements (Ajahn Cattamalo appeared on the front page of the Sunday Times, and was quoted on what he called the "second tsunami of compassion"), and at fundraisers at Nollamara and Fremantle. 
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Main : Dhamma Audio : Ajahn Nyanadhammo : 
Category: Dhamma Audio Ajahn NyanadhammoSpeculation 
Date of Talk: 2005-04-08Date Submitted: 2005/4/21
Description: 

Speculation 
138 14.49 MB MP3 http://www.bswa.org 

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Dhamma Audio Top 10 (Hits)
Rank
Title
Category
Hits
Rating
Vote
1The Ending of Relationships
Dhamma Audio »» Ajahn Brahmavamso
1941
8.00
82Which yana? Hahayana!
Dhamma Audio »» Ajahn Brahmavamso
1894
9.00
113Panic Attacks
Dhamma Audio »» Ajahn Brahmavamso
1767
8.00
94Endurance
Dhamma Audio »» Ajahn Brahmavamso
1679
9.00
105Don't Be A Sicko!
Dhamma Audio »» Ajahn Brahmavamso
1544
9.00
7
6Unceremonious Buddhism
Dhamma Audio »» Ajahn Brahmavamso
1259
8.00
5Art of Happiness
Dhamma Audio »» Ajahn Brahmali
1248
8.00
8
8Tearing The Hinges Off The Door To Your Heart
Dhamma Audio »» Ajahn Brahmavamso
1247
9.00
11
9Addictions and Obsessions
Dhamma Audio »» Ajahn Brahmavamso
1058
10.00
2Power of Goodness
Dhamma Audio »» Ajahn Sr. Vayama
1021
8.00
3 
Dhamma Video Top 10 (Hits)
Rank
Title
Category
Hits
Rating
Vote1Loneliness
Dhamma Video »» Ajahn Brahmavamso
1212
9.00
11
2Tearing The Hinges Off The Door To Your Heart
Dhamma Video »» Ajahn Brahmavamso
910
9.00
63Speculation
Dhamma Video »» Ajahn Nyanadhammo
903
8.00
9
4The Ending of Relationships
Dhamma Video »» Ajahn Brahmavamso
847
9.00
1
5Buddhist Response To Euthanasia And Abortion
Dhamma Video »» Ajahn Brahmavamso
742
0.00
06Endurance
Dhamma Video »» Ajahn Brahmavamso
739
8.00
37Which yana? Hahayana!
Dhamma Video »» Ajahn Brahmavamso
666
0.00
0 	

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8Compassion And Stillness
Dhamma Video »» Ajahn Brahmavamso
633
0.00
09Panic Attacks
Dhamma Video »» Ajahn Brahmavamso
541
3.00
3Hell With Punishment
Dhamma Video »» Ajahn Brahmavamso
413
0.00
0 
Sutta Study Audio Top 10 (Hits)
Rank
Title
Category
Hits
Rating
Vote
1Two Kinds of Thought/Removal of Disatracting Thoughts
Sutta Study Audio
874
8.00
5
2The Greater & Shorter Discourses on the Cowherd
Sutta Study Audio
607
9.00
13States of Consciousness
Sutta Study Audio
553
0.00
04Fools and Wise Men
Sutta Study Audio
383
0.00
0
5Discourse on Non-Conflict
Sutta Study Audio
334
0.00
0
6Mindfulness Of Breathing
Sutta Study Audio
270
10.00
4Six Sets Of Six
Sutta Study Audio
209
10.00
18Various
Sutta Study Audio
187
10.00
1
9The Hidden Structure Of The Buddhist Scriptures
Sutta Study Audio
151
0.00
010Simile Of The Quail
Sutta Study Audio
150
0.00
0 
Chanting Top 10 (Hits)
Rank
Title
Category
Hits
Rating
Vote
1Discourse of Loving Kindness - Metta Sutta
Chanting
441
10.00
12Morning Chanting
Chanting
287
10.00
23Evening Chanting
Chanting
286
10.00
1
4Five Subjects of Frequent Recollection
Chanting
230
0.00
0
5Salutation to the Triple Gem
Chanting
208
10.00
1
6Recollection of Universal Well-Being
Chanting
204
10.00
1
7Taking the Three Refuges and Eight Precepts
Chanting
198
0.00
0
8Verses of Sharing and Aspiration.mp3
Chanting
195
0.00
0 	

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Dhamma Books (PDF) Top 10 (Hits)
Rank
Title
Category
Hits
Rating
VoteHistory of Mindfulness
Dhamma Books (PDF)
434
9.00
22Parampara
Dhamma Books (PDF)
328
9.00
2
3A Swift Pair of Messengers
Dhamma Books (PDF)
293
0.00
0
4Satipatthana and the Evolution of Dhamma Theory
Dhamma Books (PDF)
228
9.00
1Bhikkhu's Rules
Dhamma Books (PDF)
216
0.00
0 
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Rating
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Main : Dhamma Audio : Ajahn Brahmavamso : 
Category: Dhamma Audio Ajahn BrahmavamsoThe Ending of Relationships 
Date of Talk: 2005-05-13Date Submitted: 2005/5/16
Description: 

Ajahn Brahm disusses the modern day problem of 'Ending Relationships'. 
1941 15.75 MB mp3 http://www.bswa.org 

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Dhamma Audio Top 10 (Rating)
Rank
Title
Category
Hits
Rating
Vote1Compassion
Dhamma Audio »» Ajahn Brahmavamso
399
10.00
22Wise Attention
Dhamma Audio »» Ajahn Nyanadhammo
210
10.00
1
3Factors Of Awakening In Meditation
Dhamma Audio »» Ajahn Nyanadhammo
211
10.00
2
4The Mahaparinibbana Sutta
Dhamma Audio »» Ajahn Nyanadhammo
167
10.00
1
5Buddhist Attitude to Death and Life
Dhamma Audio »» Ajahn Brahmavamso
288
10.00
1
6Addictions and Obsessions
Dhamma Audio »» Ajahn Brahmavamso
1058
10.00
27Dependent Origination
Dhamma Audio »» Ajahn Brahmavamso
163
10.00
1
8Mental Energy Equals Happiness
Dhamma Audio »» Ajahn Brahmavamso
216
10.00
2Trying To Meditate
Dhamma Audio »» Ajahn Brahmavamso
329
10.00
210Anatta: Non-Self
Dhamma Audio »» Ajahn Brahmavamso
582
9.00
3 
Dhamma Video Top 10 (Rating)
Rank
Title
Category
Hits
Rating
Vote1Loneliness
Dhamma Video »» Ajahn Brahmavamso
1212
9.00
11
2Tearing The Hinges Off The Door To Your Heart
Dhamma Video »» Ajahn Brahmavamso
910
9.00
6
3The Ending of Relationships
Dhamma Video »» Ajahn Brahmavamso
847
9.00
14Speculation
Dhamma Video »» Ajahn Nyanadhammo
903
8.00
95Endurance
Dhamma Video »» Ajahn Brahmavamso
739
8.00
36Panic Attacks
Dhamma Video »» Ajahn Brahmavamso
541
3.00
3 	

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Hell With Punishment
Dhamma Video »» Ajahn Brahmavamso
413
0.00
08Compassion And Stillness
Dhamma Video »» Ajahn Brahmavamso
633
0.00
0
9Buddhist Response To Euthanasia And Abortion
Dhamma Video »» Ajahn Brahmavamso
742
0.00
010Which yana? Hahayana!
Dhamma Video »» Ajahn Brahmavamso
666
0.00
0 
Sutta Study Audio Top 10 (Rating)
Rank
Title
Category
Hits
Rating
VoteSix Sets Of Six
Sutta Study Audio
209
10.00
12Various
Sutta Study Audio
187
10.00
13Mindfulness Of Breathing
Sutta Study Audio
270
10.00
4
4The Greater & Shorter Discourses on the Cowherd
Sutta Study Audio
607
9.00
1
5Two Kinds of Thought/Removal of Disatracting Thoughts
Sutta Study Audio
874
8.00
5
6The Hidden Structure Of The Buddhist Scriptures
Sutta Study Audio
151
0.00
07Simile Of The Quail
Sutta Study Audio
150
0.00
0Ratthapâla
Sutta Study Audio
147
0.00
09Using The Anussati's
Sutta Study Audio
125
0.00
0Discourse on Fire
Sutta Study Audio
140
0.00
0 
Chanting Top 10 (Rating)
Rank
Title
Category
Hits
Rating
Vote1Morning Chanting
Chanting
287
10.00
22Evening Chanting
Chanting
286
10.00
1
3Salutation to the Triple Gem
Chanting
208
10.00
1
4Discourse of Loving Kindness - Metta Sutta
Chanting
441
10.00
1
5Recollection of Universal Well-Being
Chanting
204
10.00
1
6Verses of Sharing and Aspiration.mp3
Chanting
195
0.00
0
7Five Subjects of Frequent Recollection
Chanting
230
0.00
0
8Taking the Three Refuges and Eight Precepts
Chanting
198
0.00
0 	

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Dhamma Books (PDF) Top 10 (Rating)
Rank
Title
Category
Hits
Rating
Vote1Parampara
Dhamma Books (PDF)
328
9.00
2
2Satipatthana and the Evolution of Dhamma Theory
Dhamma Books (PDF)
228
9.00
1History of Mindfulness
Dhamma Books (PDF)
434
9.00
2
4A Swift Pair of Messengers
Dhamma Books (PDF)
293
0.00
0Bhikkhu's Rules
Dhamma Books (PDF)
216
0.00
0 
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Category
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Rating
Vote 	

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Main : Dhamma Audio : Ajahn Brahmavamso : 
Category: Dhamma Audio Ajahn BrahmavamsoCompassion 
Date of Talk: 2003-04-11Date Submitted: 2005/4/22
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Compassion 
399 11.43 MB MP3 http://www.bswa.org/ 

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Chanting (8)Dhamma Audio (159)Ajahn Brahmali, Ajahn Brahmavamso, Ajahn Dtun, Ajahn Jayasaro, Ajahn Munindo, Ajahn Nyanadhammo...Dhamma Books (PDF) (5)Dhamma Video (10)Ajahn Brahmavamso, Ajahn NyanadhammoFile Sharing (0)Audio Collections, VideoSutta Study Audio (22) 
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Category: Dhamma Audio Ajahn Sr. VayamaContinuity 
Date of Talk: 2005-07-15Date Submitted: 2005/7/25
Description: 

Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 
293 9.80 MB MP3 http://www.bswa.org 

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Category: Dhamma Books (PDF)A History of Mindfulness 
Date of Talk: 2005-07-13Date Submitted: 2005/7/17 	
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Description: 

'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 
434 4.26 MB PDF http://www.santiforestmonastery.com 

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Category: Sutta Study AudioStates of Consciousness 
Date of Talk: 2005-07-10Date Submitted: 2005/7/11
Description: 

This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 
553 23.07 MB MP3 http://www.bswa.org 

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Category: Dhamma Audio Ajahn BrahmavamsoUnceremonious Buddhism 
Date of Talk: 2005-07-08Date Submitted: 2005/7/8
Description: 

This talk is great for people new to Buddhism and are a bit put off by all the ceremony that can surround various religious traditions. Equally, it would probably remind many more experienced Buddhists that ceremony can be meaningless if one doesn't understand and/or value the meaning behind the actions. Ajahn Brahmavamso doesn't just discuss Buddhist ceremonies, but ceremonies in general and how they can enrich our lives if we are mindful enough to see and appreciate the meaning behind the rituals. Of course there are the usual stories and lively humour. 
1259 16.53 MB MP3 http://www.bswa.org 

Rating: 8.00 (5 votes) 
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Category: Dhamma Audio Ajahn BrahmavamsoPanic Attacks 
Date of Talk: 2005-07-01Date Submitted: 2005/7/1 	
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Description: 

Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 
1767 14.27 MB MP3 http://www.bswa.org 

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Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks 
Date of Talk: 2005-07-01Date Submitted: 2005/7/11
Description: 

This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 
541 46.48 MB AVI http://www.bswa.org 

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Category: Dhamma Books (PDF)A Swift Pair of Messengers 
Date of Talk: 2005-06-27Date Submitted: 2005/6/27
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Ajahn Sujato's book "A Swift Pair of Messengers". 
293 3.57 MB PDF http://www.bswa.org 

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Category: Dhamma Books (PDF)Parampara 
Date of Talk: 2005-06-27Date Submitted: 2005/6/29
Description: 

There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 
328 54.07 KB PDF http://www.bswa.org 	
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Category: Dhamma Books (PDF)The Bhikkhu's Rules 
Date of Talk: 2005-06-27Date Submitted: 2005/6/27
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The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 
216 2.46 MB PDF http://www.bswa.org 

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Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory 
Date of Talk: 2005-06-27Date Submitted: 2005/6/29
Description: 

This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 
228 124.35 KB PDF http://www.bswa.org 

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Main : Dhamma Audio : Ajahn Brahmali : 
Category: Dhamma Audio Ajahn BrahmaliThe Art of Happiness 
Date of Talk: 2005-06-17Date Submitted: 2005/6/18
Description: 

This is Ajahn Brahmali's first Friday night talk at Dhammaloka after many years of training at Ajahn Brahmavamso's Bodhinyana Forest Monastery in Serpentine Western Australia. His talk was on happiness, the different causes and also results of happiness. More specifically, he discusses the differences between material and spiritual happiness, and what you can expect from both. 
1248 10.74 MB MP3 http://www.bswa.org 

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Main : Dhamma Audio : Ajahn Brahmali : 
Category: Dhamma Audio Ajahn BrahmaliThe Art of Happiness 
Date of Talk: 2005-06-17Date Submitted: 2005/6/18
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This is Ajahn Brahmali's first Friday night talk at Dhammaloka after many years of training at Ajahn Brahmavamso's Bodhinyana Forest Monastery in Serpentine Western Australia. His talk was on happiness, the different causes and also results of happiness. More specifically, he discusses the differences between material and spiritual happiness, and what you can expect from both. 
1249 10.74 MB MP3 http://www.bswa.org 

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The Art of Happiness 
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Main : Dhamma Audio : Ajahn Brahmali : 
Category: Dhamma Audio Ajahn BrahmaliThe Art of Happiness 
Date of Talk: 2005-06-17Date Submitted: 2005/6/18
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This is Ajahn Brahmali's first Friday night talk at Dhammaloka after many years of training at Ajahn Brahmavamso's Bodhinyana Forest Monastery in Serpentine Western Australia. His talk was on happiness, the different causes and also results of happiness. More specifically, he discusses the differences between material and spiritual happiness, and what you can expect from both. 
1250 10.74 MB MP3 http://www.bswa.org 

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mindSpirit 

Posted: 2005/7/1 20:24 Updated: 2005/7/1 20:24 

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Re: The Art of Happiness 

This is a great talk that really helped me to see more clearly, the difference between the spiritual path (lasting happiness) to life and the materialistic path (fails to give lasting happiness). The incentives of raising our 'base level' of happiness through living a spiritual path makes more sense to me now. 	
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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?)(2005/6/26 14:23:17)Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?)(2005/6/25 15:31:21)Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?)(2005/6/23 20:38:10)Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?)(2005/6/23 20:33:41)Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?)(2005/6/23 20:25:47)Show All 	
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Buddhist Society of Western Australia Forum Index Beginners Discussion what is your purpose in life? (as a buddhist){why do you get up in the morning?) Register To Post 
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mindSpirit 

Posted on: 2005/6/23 19:41 

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what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

What is the purpose of your lives as buddhists?I'm thinking that maybe my purpose in life should be to 'definitively emerge from suffering'.Well, at the moment I'm trying to do some soul searching. I've just had what I think (assuming I passed the subject) is my last exam for this uni degree and I'm trying to figure out what I want to do in this life.I'm currently 24, turning 25 this year, so it's taken me longer than most people to get this degree and start work. However having said all that it feels weird now. It's like, everything in life just suddenly looks so boring. I mean, ofcourse I now have to look for work and all of that but now I just don't know what to do...sure, look for work and earn money--save up for house--find wife--kids...then retire, then old age--sickness---dead :(The old age thing really 'gets' me now because I am starting to realize more and more that this sux because it just won't stay young like I want it to. Ofcourse that is really obvious if you just say that out alound, but I think I'm starting to really 'see/feel' it 
Elias 

Posted on: 2005/6/23 19:44 	
http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=284&forum=1 (1 of 12) [31.07.2005 18:37:00]Buddhist Society of Western Australia - Forum

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

I'm 20, and ahve decied to ordain in Sri Lanka.I will try do so after Winter.But, it's kinda complicated. I'm unemployed,but if I would be able to get a work,you are bound to the work around 9-12 months, you just cant work for a little while, you have to work this long.So i try save with the little money I have.Not sure if I will be able to get enough untill jauary,so I might have to leave later. 
mindSpirit 

Posted on: 2005/6/23 19:52 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

So, because you have decided that you will ordain, does that mean you are going to become a monk and live in Sri Lanka?What would be your purpose in life then?(to gain enlightment?)Also, why do you have to be bound to your work for 9-12 months, is that some kind of contract? If it is a contract, couldn't you just find some other work to do? 
Elias 

Posted on: 2005/6/23 20:02 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

I think it's different depending by countries. In Sweden it's very hard to get a work, you need several years of education just to get a simple work. And when you get a work you are bound a 6 months test-period, then if you want to quit the work, you are bound 3 or 6 more months.Yes that is correct, to live as a monk.purpose of life would be to end samsara.Also it's much more then that,it's the feeling for the monk life. 
solasaurus 

Posted on: 2005/6/23 20:16 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Quote: 

mindSpirit wrote:I'm thinking that maybe my purpose in life should be to 'definitively emerge from suffering'. 
I second that motion! For me the Four Noble Truths define the purpose of my existence, although I've come to learn over the past 12 years since becoming a Buddhist, that whilst I don't have control over when that will be. All I can do is work on the causes.Quote: 	
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Posts: 293 

I'm currently 24, turning 25 this year, so it's taken me longer than most people to get this degree and start work. However having said all that it feels weird now. It's like, everything in life just suddenly looks so boing. I mean, ofcourse I now have to look for work and all of that but now I just don't know what to do...sure, look for work and earn money--save up for house--find wife--kids...then retire, then old age--sickness---dead :( 
I just finished my last uni exam, and I'm nearly 30. There is no meaningful lasting satisfaction in the material things of this world. Best to work on finding the spiritual rewards. I could really relate to Ajahn Brahmali's talk last friday on The Art of Happiness, and how living a spiritual life leads to increasing happiness. I know for sure that as long as I live I'll do my best to follow the path pointed out by the Buddha and to serve the Sasana to the best of my ability because this is what I most want to do. I've find my path. May you find your path to peace too. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
mindSpirit 

Posted on: 2005/6/23 20:25 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Quote: 

Elias wrote:I think it's different depending by countries. In Sweden it's very hard to get a work, you need several years of education just to get a simple work. And when you get a work you are bound a 6 months test-period, then if you want to quit the work, you are bound 3 or 6 more months.Yes that is correct, to live as a monk.purpose of life would be to end samsara.Also it's much more then that,it's the feeling for the monk life. 
Wow, I didn't know it was that hard to find work over there :(Over here in Australia it isn't easy either to find certain types of work but I guess one can only do their best and keep looking for opportunities. 	
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If you have to work for a year or so to save up for your Sri Lanka trip then I guess that's what you must do. A year will go by pretty quick I think and before you know it, it'll be with and then you can do your ordination :) 
Elias 

Posted on: 2005/6/23 20:32 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

yes it's hard to get a job.In countries such as USA and Canada. You can work at age 15 as a cashier. In Sweden you need to be at least 18, and have 2-3 year education. It's very strict in sweden, also Sweden have alot of unemployment, probably because little jobs and to hard to get them. 
mindSpirit 

Posted on: 2005/6/23 20:33 

Just popping in 

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Posts: 19 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Quote: 

solasaurus wrote:Quote: 

mindSpirit wrote:I'm thinking that maybe my purpose in life should be to 'definitively emerge from suffering'. 
I second that motion! For me the Four Noble Truths define the purpose of my existence, although I've come to learn over the past 12 years since becoming a Buddhist, that whilst I don't have control over when that will be. All I can do is work on the causes.Quote: 

I'm currently 24, turning 25 this year, so it's taken me longer than most people to get this degree and start work. However having said all that it feels weird now. It's like, everything in life just suddenly looks so boing. I mean, ofcourse I now have to look for work and all of that but now I just don't know what to do...sure, look for work and earn money--save up for house--find wife--kids...then retire, then old age--sickness---dead :( 
I just finished my last uni exam, and I'm nearly 30. There is no meaningful lasting satisfaction in the material 	
http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=284&forum=1 (4 of 12) [31.07.2005 18:37:00]Buddhist Society of Western Australia - Forum

things of this world. Best to work on finding the spiritual rewards. I could really relate to Ajahn Brahmali's talk last friday on The Art of Happiness, and how living a spiritual life leads to increasing happiness. I know for sure that as long as I live I'll do my best to follow the path pointed out by the Buddha and to serve the Sasana to the best of my ability because this is what I most want to do. I've find my path. May you find your path to peace too. 
Good post solasaurus :) You are fortunate to have such certainty about what you want from this life :) It's so much harder to do things when you don't know exactly what the major purpose or goal/target is.I'm sure I'll work this out for myself sooner or later 
mindSpirit 

Posted on: 2005/6/23 20:38 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Quote: 

Elias wrote:yes it's hard to get a job.In countries such as USA and Canada. You can work at age 15 as a cashier. In Sweden you need to be at least 18, and have 2-3 year education. It's very strict in sweden, also Sweden have alot of unemployment, probably because little jobs and to hard to get them. 
Whoa, I now understand what you mean when you say it's hard to find any work.Going by your decription, I'd say Australia is a lot closer to Canada and USA in terms of job prospects because I think teenagers at age 14 can start looking for cashier type work.But anyway, like you said, a few months of work and then you can ordain. How are you preparing for your ordination?--are you practicing lots of meditation? 
onemind 

Posted on: 2005/6/23 21:57 	
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From: Western Australia 

Posts: 315 

... 

Hi mindSpirit,Just a quick post cause i'm supposed to be on retreat, I seem to be getting addicted to this forum, damn attachments Your going through pretty much exactly the same thing i'm going through I keep starting to worry about my age. I turn 22 in september and realize that alot of guys are finishing their degrees and i'm just starting. I wont graduate till I'm 25 On the up side though, i just looked at the enrolment stats at my uni and the average age of an undergrad is 27.5 so that seemed to comfort me. Also, I met this woman who is aged 29, single mum of 2 and went back to do year 12 at a mature age college. She got top marks and got into med school which will take her at least 6 years. She wrote an article about how age is only an issue if you make it one and i guess she is right.As for what my purpose in life is, I am starting to realize that my life is not about me and i try to live for the benefit of others. I think just the practice of meditatation is the best thing that you can do for yourself. At the end of the day, no one wants to suffer and everyone wants to be happy, so by living the buddhist lifestyle we can benefit others and ourselves.All the best in whatever you choose to do.With Metta 
----------------Being nobody, going nowhere.... 
chris_w 

Posted on: 2005/6/24 0:25 

Just popping in 

Joined: 2005/6/22 

From: USA. Little Rock, Arkansas 

Posts: 8 

Re: ... 

"age" is just a word... started working, just summers at age 14, but got a real job at 16. got out of high school, and joined the military. after I got out got married, had kids. I just started to go to collage at age 34, will be 35 this july.... I think age is what we make of it. LOL Don't ever let your age get you down. 
----------------Chris"This too will pass" 
bodhicitta 

Posted on: 2005/6/24 9:05 	
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Posts: 47 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Yes i agree with Solasaurus. One just need to work on the causes, and the effects will come along whenever. You need not even worry about the effects! They will just happen.So to sum it up perhaps the purpose of the life of a Buddhist is to plant good seeds, look after them, water them with plenty of kind attention, energy and light. Never give up, endure even if the weather is just too hostile to the seeds you've planted. This too will pass. Even if you have piles and piles of dead leaves and rubbish lying in your own backyard, that's Ok too. Just sweep them up patiently and transform them into rich dark compost and spread them over where you've planted your good seeds. They will work wonders to help your good seeds to grow, to bear you sweet tasty fruits.On this subject of TRANSFORMATION, pl read Zen Master Thick Nhat Hahn's book "One in all all in one". 
grasshopper 

Posted on: 2005/6/25 9:09 

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Joined: 2004/12/19 

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Posts: 60 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

hey, I will be 26 when I graduate next year (weather permitting of course). Age is just a concept in human realm I guess and kicking that out of ur mind will make u feel like a big load off ur back. But I admit sometimes this takes the better off me too.Quote: 

why do you get up in the morning?) 
The answer I can come up at this stage of my life to this is because we are working towards an absolute goal living in a relative conventional world.with metta, 
---------------- 
grasshopper 

Posted on: 2005/6/25 9:16 	
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Quite a regular 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Hi Eliyas,have u already found a monastery in SL or r u going to do the search online? If getting ordained at Bodhinyana is impossible due to visa matters why not try The International Forest Monastery in Thailand? I guess we all know that it is a good place.with metta, 
---------------- 
Dragon40 

Posted on: 2005/6/25 15:11 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Dear mindspirit, your question is a good one. It is often at these crossroads, when challenged by disenchantment, that we have some major insights about our lives. It seems to me that these moments are highly "potentialised". What will you do with this moment? I have heard it said, at my Buddhist group, that we can lay down our practice at any moment and pick it up anew in the next. This is how I prefer to see my practice every day. The practice itself potentialises each and every moment. It becomes something to be journeyed, rather than something to be enacted 'purposefully', unless the practice itself is our purpose. Life becomes less fixed than we might otherwise see it. Life becomes full of possibilities instead of constraints. Wishing you well 
----------------Living in the Watercourse Way 
mindSpirit 

Posted on: 2005/6/25 15:31 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

good post Dragon40, I'm going to have to think about what you said for awhile to see if I can make that work for me 
Tommy 

Posted on: 2005/6/25 20:11 	
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Just popping in 

Joined: 2005/6/18 

From: Sydney, Australia 

Posts: 19 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

I remember hearing this saying a long long time ago:You get up:To go to work,To earn the money,To buy the food,To give you the energy,To go to work.For a long time it seemed that life is simply this cycle. Thankfully from the teachings of the Buddha, and from many inspirational Dharma talks, I can finally see a way of breaking this cycle.I figure (statistically speaking) that my life is about 57% over. Although I know it's not too late, I wish I had come to realisation that cycle is not all there is to life.-Tom 
mindSpirit 

Posted on: 2005/6/26 14:23 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Quote: 

Tommy wrote:I remember hearing this saying a long long time ago:You get up:To go to work,To earn the money,To buy the food,To give you the energy,To go to work.For a long time it seemed that life is simply this cycle. Thankfully from the teachings of the Buddha, and from many inspirational Dharma talks, I can finally see a way of breaking this cycle.I figure (statistically speaking) that my life is about 57% over. Although I know it's not too late, I wish I had come to realisation that cycle is not all there is to life.-Tom 	
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what are you doing differently? You must still be working though right? (unless you decided to become a monk or something?) 
Tommy 

Posted on: 2005/6/26 17:33 

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Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

Hello mindSpirit,I am still working, and unless i become a monk, i'll have to continue to do so, because society as it is now does not allow me to do it any other way. I have long thought about this, but it would take paragraphs of text here for me to express my views on that, and it would probably bore people to tears.I think why I get up in the morning is because I am not tired anymore after a long sleep! As for the purpose in life, I don't know. But what I am doing differently is trying to see the world more clearly as it is, as per the 4 Noble Truths. I am trying if possible to reduce my suffering, and increase my knowledge and wisdom of how things really are. And the teachings of the Buddha are helping me on that path.I have found that a lot of basic philosophies were already with me before I discovered Buddhism, which is pleasing to know. For example, people used to say to me when talking about people: "action speaks louder than words". On the surface of it, this sounds like a wise thing to say. But after some thought on that saying, I used to think that it was not necessarily true. I think there is another level - so I came up with this:"Intention speaks louder than actions."The initial reaction from people I say this to is a blank expression, and I explain it thus:* A person may promise to do something, but if there is no action, the promise is empty.* A person may act on a promise, but if the intention is false, then the action is empty, and so is the promise.* If a person acts with right intention, then the action itself is pure, and so is the promise.So the issue of right intention (2nd of the Noble eightfold path) was very interesting to me, because it is how i had always felt. And I was so pleased to see that I already had the idea before I even knew of the noble eightfold paths. I personally think that many people overlook intention. We all do things in our life, but whether it's with pure intention or not is another thing.Consider this conversation I had with someone once: 	
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T: So you say you shouldn't lie? Why not?G: Because it is a sin.T: Is there any other reason?G: The commandments say it is a sin to lie. That is the word of God, and those who break the word of God will suffer in damnation.T: I would say that you shouldn't lie because it is not a nice thing to do to someone, and in return, you would not like to be lied to - is it true.G: Ah - well - yes I suppose so.In this case, I think the person has not seen deeper for the reason not to lie. It seems that the intention perhaps is for selfish reasons. That is, he doesn't want to lie in fear of been sent to damnation, rather than showing compassion and feeling for the person he lied to. What I like about Buddhism is that it encourages to reflect on one's self, and to think about things more, and in the end become wiser, kinder, more compassionate and more peaceful to others and every living being on the planet. And for that, I am thankful.So now, I will continue to sharpen the pencil and try to move forward the best I can. It may take me lifetimes to do it, but I don't mind at all. The journey will be fun.Sorry that I rambled on a bit. It happens sometimes! I hope you don't mind!with metta...-Tom 
jigme 

Posted on: 2005/6/26 22:59 

Re: what is your purpose in life? (as a buddhist){why do you get up in the morning?) 

"This is no time to sleep, you fool" Shantideva once said. Once that was told to me by someone much much wiser than myself, sleeping in seems ludicrous. While we sleep, beings suffer. While we're up and doing things, especially 'good' things, then we become more effective to help these beings. Also, next to my pillow, I have a piece of paper blue-tacked to the wall reminding me, in not so uncertain terms, that I will die, possibly today. So wth are you doing still in bed?This is what gets me up out of bed :)SamQuote: 

mindSpirit wrote:What is the purpose of your lives as buddhists? 	
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I'm thinking that maybe my purpose in life should be to 'definitively emerge from suffering'.Well, at the moment I'm trying to do some soul searching. I've just had what I think (assuming I passed the subject) is my last exam for this uni degree and I'm trying to figure out what I want to do in this life.I'm currently 24, turning 25 this year, so it's taken me longer than most people to get this degree and start work. However having said all that it feels weird now. It's like, everything in life just suddenly looks so boring. I mean, ofcourse I now have to look for work and all of that but now I just don't know what to do...sure, look for work and earn money--save up for house--find wife--kids...then retire, then old age--sickness---dead :(The old age thing really 'gets' me now because I am starting to realize more and more that this sux because it just won't stay young like I want it to. Ofcourse that is really obvious if you just say that out alound, but I think I'm starting to really 'see/feel' it 
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how to introduce buddhism to others to help them? 0WhiteLotus
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karma = dehumanization of suffering? 5libertine
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WA News : 2 Abbots Talk at New Norcia on Saturday 13 August 2005 
Posted by Webmaster on 2005/7/29 10:57:25 (42 reads) 
Presenters: Fr Placid Spearritt, Abbot of New Norcia, Ajahn Brahmavamso, Abbot of Buddhist MonasteryCost: $66/Adult, $35/StudentThe ancient Benedictine and Buddhist monastic traditions are rich with wisdom and experience that have an application beyond the monastery walls. This is a privileged opportunity to hear two wise leaders speak about what monasticism has to offer the world in the 21st century, as well as what they agree – and disagree - about.Facilitated by Anglican priest and religious media commentator Frank Sheehan, this promises to be a stimulating day that may leave you questioning your assumptions about monks and monasteries.For more information please see www.newnorcia.wa.edu.au/twoabbots.htmTo register for this event, please contact: events@newnorcia.wa.edu.au or call 08 9654 8167 
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2 Abbots Talk at New Norcia on Saturday 13 August 2005 
Date 2005/7/29 10:57:25 | Topic: WA News
Presenters: Fr Placid Spearritt, Abbot of New Norcia, Ajahn Brahmavamso, Abbot of Buddhist MonasteryCost: $66/Adult, $35/StudentThe ancient Benedictine and Buddhist monastic traditions are rich with wisdom and experience that have an application beyond the monastery walls. This is a privileged opportunity to hear two wise leaders speak about what monasticism has to offer the world in the 21st century, as well as what they agree – and disagree - about.Facilitated by Anglican priest and religious media commentator Frank Sheehan, this promises to be a stimulating day that may leave you questioning your assumptions about monks and monasteries.For more information please see www.newnorcia.wa.edu.au/twoabbots.htmTo register for this event, please contact: events@newnorcia.wa.edu.au or call 08 9654 8167 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=44 	
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Armadale Meditation : Armadale Meditation Group 
Posted by Webmaster on 2005/7/14 20:07:49 (35 reads) 
A free four-week meditation class for beginners will be held at the Community Health Center at Armadale Hospital.It will start on Tuesday, July 19,and will be held from 7 pm to 9pm. The sessions will be conducted by experienced meditators who will guide students trough easy-to-follow instructions. Students are welcome to continue practicing with the group after the four- week period. Places are limited, and anyone interested in attending should contact Genevieve on 9390 1188. 
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Armadale Meditation : Armadale Meditation Group 
Posted by Webmaster on 2005/7/14 20:07:49 (36 reads) 
A free four-week meditation class for beginners will be held at the Community Health Center at Armadale Hospital.It will start on Tuesday, July 19,and will be held from 7 pm to 9pm. The sessions will be conducted by experienced meditators who will guide students trough easy-to-follow instructions. Students are welcome to continue practicing with the group after the four- week period. Places are limited, and anyone interested in attending should contact Genevieve on 9390 1188. 
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Armadale Meditation Group 
Date 2005/7/14 20:07:49 | Topic: Armadale Meditation
A free four-week meditation class for beginners will be held at the Community Health Center at Armadale Hospital.It will start on Tuesday, July 19,and will be held from 7 pm to 9pm. The sessions will be conducted by experienced meditators who will guide students trough easy-to-follow instructions. Students are welcome to continue practicing with the group after the four- week period. Places are limited, and anyone interested in attending should contact Genevieve on 9390 1188. 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=38 	
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BSWA News : New Articles Added to bswa.org 
Posted by Webmaster on 2005/6/2 18:01:17 (361 reads) 
Some new articles have been added to bswa.org website. There are some new ones by Ajahn Brahmavamso and some translations of Ajahn Chah's talks. Just follow the "read more" link below:Ajahn BrahmavamsoBuddhism and ScienceBahiya's TeachingContemplation of DeathAjahn Chah BodhinyanaLearning to ListenThe Path to PeaceUnshakeable Peace 
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BSWA News : 22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News 
Posted by tmaxted on 2005/7/16 15:02:35 (200 reads) 
22nd Rains retreat underway until October by Venerable Mudita and Ajahn BrahmSeventeen monks and four novices are resident at Bodhinyana Monastery for the 22nd Rains Retreat from July 17 to October 30. Visiting is Ajahn Sucitto, the Abbot of Chithurst Monastery in Sussex in the UK, who has come for a period of seclusion in our retreat-kuti. 
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BSWA News : Dhammasara Update 
Posted by tmaxted on 2005/7/14 22:38:49 (111 reads) 
During the Rains Retreat, Dhammasara will be open to receive dana as usual. The monastery will still be closed every Tuesday and for the third weekend and the following week - Monday to Friday. 
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BSWA News : The Passing of an Old Member - Don Clark 
Posted by solasaurus on 2005/7/14 18:29:25 (73 reads) 
Long time member of the Buddhist Society, Don Clark, has died and hisfuneral will be on Tuesday 19th July at 2.30pm at Fremantle Cemetery. He was the oldest member of the Armadale group and a much loved, bright light who inspired us all by his determination to keep meditating and listening to Dhamma talks throughout many hospitalisations, failing hearing and increasing eyesight problems. He was one of the earliest BSWA pioneers back in the days of Magnolia Street, and helped bring the Sangha to Perth. We send our love to his wife, son and family. 
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BSWA News : JULY 2005 at Bodhinyana Monastery 
Posted by tmaxted on 2005/7/1 13:15:00 (399 reads) 
Entrance to the Rains Retreat: Sunday 17th July, at Bodhinyana Monastery. See the extended story for programme for Entry to Rains Day and latest monastery news. 	
http://www.bswa.org/modules/news/index.php?storytopic=5 (1 of 3) [31.07.2005 18:38:23]Buddhist Society of Western Australia - News

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BSWA News : Enlightened Times - edition #1 
Posted by solasaurus on 2005/6/7 14:04:50 (108 reads) 
Thanks to the amazing skills of our new Communications Coordinator Tanyia Maxted and excellent articles written by volunteer contributors, the BSWA debuted it's new publication The Enlightened Times last month. Feedback has been really positive and we've distributed almost all of the print run in just a few weeks. It looks like it might be reprinted in Singapore! If you haven't read it yet you can download it now.The next issue is going to be bigger and better. Those of you with a repressed writer inside or just in need of making some good kamma can volunteer to contribute to the next issue which is due out next month. Just conact Tanyia on comms@bswa.org 
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BSWA News : Largest ever ordination of Buddhist monks in Australia! 
Posted by tmaxted on 2005/6/5 21:19:37 (305 reads) 
Four novices will be ordained as Buddhist monks in one ceremony at Western Australia's largest Buddhist monastery in Serpentine on Monday June 6 at 12.15pm.It's the largest ever ordination of Buddhist monks in Australia. A trainee will also be ordained as a novice monk. 
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BSWA News : New Articles Added to bswa.org 
Posted by Webmaster on 2005/6/2 18:01:17 (362 reads) 
Some new articles have been added to bswa.org website. There are some new ones by Ajahn Brahmavamso and some translations of Ajahn Chah's talks. Just follow the "read more" link below: 
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BSWA News : Billy Connolly to speak at WA's Global Buddhism Conference? 
Posted by tmaxted on 2005/5/27 19:04:21 (245 reads) 
Scottish comedian Billy Connolly and well-known Buddhists Jack Kornfield and Robert Thurman may be invited to speak at the Global Conference on Buddhism in Perth on June 10-11, 2006. 
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BSWA News : Ajahn Brahm and Sister Vayama's travels 	
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Posted by tmaxted on 2005/5/27 19:01:53 (329 reads) 
Ajahn Brahm recently remarked that upon waking in the morning, it was difficult to remember which country he was in. Earlier this year his travels left some people experiencing jetlag just by listening to his jetsetting itinerary as he traversed Asia for worthwhile causes. These included the recent pilgrimage to India, talks in Malaysia and Singapore, and travels to tsunami-ravaged Sri Lanka. 
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BSWA News : 22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News 
Posted by tmaxted on 2005/7/16 15:02:35 (200 reads) 
22nd Rains retreat underway until October by Venerable Mudita and Ajahn BrahmSeventeen monks and four novices are resident at Bodhinyana Monastery for the 22nd Rains Retreat from July 17 to October 30. Visiting is Ajahn Sucitto, the Abbot of Chithurst Monastery in Sussex in the UK, who has come for a period of seclusion in our retreat-kuti.Ajahn Brahmali has just returned from teaching a retreat in Norway, and our newest star, Venerable Anenja (who has just completed one year as a monk) who went to Singapore to teach at a Youth Conference and at the Buddhist Fellowship where his talks made many grown men and all women cry!. There are also three anagarikas, three lay women guests and four lay male guests (including ex-caretaker Scott) resident for the retreat. (Eight foldable beds, made from jarrah from our own forest and milled onsite, were installed in kutis ready for the Rains.) Everyone is still welcome to visit Bodhinyana Monastery for the main meal at 10.30am during the Rains Retreat - otherwise we won’t get fed!Although the Rains is one of much lessened business and travel, Ajahn Brahm will be fulfilling the following external obligations: Saturday, August 6: morning interfaith event for 60th anniversary of Hiroshima at the Mary McKillop Centre, 16 York St, South Perth. Saturday, August 13: two abbots' seminar with Abbott Placid at New Norcia. Saturday, September 24: Opening the Door of Your Heart event in Singapore, staying only one night as a fundraiser for the Retreat Centre. Saturday/Sunday October 15 -16: Zen Conference in Singapore. Friday evenings in October: Talks at Dhammaloka. 4th Global Conference on BuddhismThe arrangements for the 4th Global Conference on Buddhism is ahead of the game. Invited speakers are still being contacted to come. As of today, one has definitely agreed, Dr Yifa from San Diego, and only one has definitely declined, Jack Kornfield. A small working group consisting of Ajahn Brahm, Wuneenatd Intararangson, Michael Kile and Heidi Lemke has been formed. It will be broadened as required. We envisage launching the conference around six months prior to the event when we have the names of the speakers fairly well set, then accepting the first 'early bird' registrations before building up momentum. 	
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We will include the other major Buddhist groups in WA so as to make it an all-Buddhist event and gain more help.Retreat CentreAjahn Brahm's travels to Malaysia in June generated much support. At least $11,000 was raised from a meditation retreat in Ipoh, and another $1000 in Kuala Lumpur. The main Buddhist magazine in Malaysia, Eastern Horizon, devoted their first three pages to our Retreat Centre Appeal. An event in Singapore on June 26 also raised several thousand dollars, as will the visit by Ajahn Brahn on September 24. From Ajahn Brahm's calculations, there is around $292,000 so far banked in Australia, with another $20,000 on the way from Singapore, plus around Ringgitt $90,000 (A$30,000) in Malaysia. While we wait for sufficient funds to accumulate, the land is being surveyed as a preliminary to drawing up the plans.Ajahn Brahm's November Book TourAjahn Brahm will be leading the official delegation for Australia to the 4th World Buddhist Summit in Bangkok on November 1-3, including giving a talk in Bangkok arranged by the Australian Embassy and attended by the Ambassador and many staff. Ajahn Brahm will visit London on November 5-6 for his mum's 77th birthday and give a meditation seminar and a couple of talks. He will then visit the US from November 7-30, promoting the US edition of his book Who Ordered this Truckload of Dung? in Boston, New York, Chicago, Vancouver, Seattle, Portland, San Francisco and LA. His ticket was sponsored by Larry Lim of Penang. Preliminary signs are that there is a huge interest brewing. 
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22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News(2005/7/16 15:02:35)Dhammasara Update(2005/7/14 22:38:49)JULY 2005 at Bodhinyana Monastery(2005/7/1 13:17:35)Largest ever ordination of Buddhist monks in Australia!(2005/6/5 21:19:37)Latest news from Bodhinyana(2005/5/27 21:46:00)Show All 	
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BSWA News : Dhammasara Update 
Posted by tmaxted on 2005/7/14 22:38:49 (111 reads) 
During the Rains Retreat, Dhammasara will be open to receive dana as usual. The monastery will still be closed every Tuesday and for the third weekend and the following week - Monday to Friday. Three nuns and three anagarikas live at Dhammasara, which filled with 100 people for the entry to the Rains ceremony recently. Visitors went on walks to see the kutis and the lush green property. Dhammasara's Rains Retreat ends on October 30. Arrive from 9am for a 9.30 start. A guided walk will be held after dana. 
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Dhammasara Update 
Date 2005/7/14 22:38:49 | Topic: BSWA News
During the Rains Retreat, Dhammasara will be open to receive dana as usual. The monastery will still be closed every Tuesday and for the third weekend and the following week - Monday to Friday. Three nuns and three anagarikas live at Dhammasara, which filled with 100 people for the entry to the Rains ceremony recently. Visitors went on walks to see the kutis and the lush green property. Dhammasara's Rains Retreat ends on October 30. Arrive from 9am for a 9.30 start. A guided walk will be held after dana. 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=40 	
http://www.bswa.org/modules/news/print.php?storyid=40 [31.07.2005 18:38:49]Buddhist Society of Western Australia - News 

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BSWA News : JULY 2005 at Bodhinyana Monastery 
Posted by tmaxted on 2005/7/1 13:15:00 (399 reads) 
Entrance to the Rains Retreat: Sunday 17th July, at Bodhinyana Monastery. See the extended story for programme for Entry to Rains Day and latest monastery news.Programme for Entry to Rains Day9:30am Arrive at the Monastery10:00am Taking Precepts, chanting and Dhamma talk10:30am Offering of food to the Sangha; followed by a shared meal for everyone12:15pm Offering of Rains Bathing Cloths and other requisites, Dhamma talk and blessing1:00pm Guided tours (including the new property across the road).Everyone is most welcome to attendAjahn Brahm will not be traveling outside of Perth in July, having well and truly used up his travel allowance for 2004/2005. All of our building and work projects will be completed by the 17th July, in preparation for Rains Retreat number 22 at Bodhinyana Monastery. Venerable (soon to be Ajahn) Brahm•li will return from his 4-week trip to Norway also on 17th July.With mett•,Ven. Mudita 
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JULY 2005 at Bodhinyana Monastery 
Date 2005/7/1 13:15:00 | Topic: BSWA News
Entrance to the Rains Retreat: Sunday 17th July, at Bodhinyana Monastery. See the extended story for programme for Entry to Rains Day and latest monastery news.Programme for Entry to Rains Day9:30am Arrive at the Monastery10:00am Taking Precepts, chanting and Dhamma talk10:30am Offering of food to the Sangha; followed by a shared meal for everyone12:15pm Offering of Rains Bathing Cloths and other requisites, Dhamma talk and blessing1:00pm Guided tours (including the new property across the road).Everyone is most welcome to attendAjahn Brahm will not be traveling outside of Perth in July, having well and truly used up his travel allowance for 2004/2005. All of our building and work projects will be completed by the 17th July, in preparation for Rains Retreat number 22 at Bodhinyana Monastery. Venerable (soon to be Ajahn) Brahm•li will return from his 4-week trip to Norway also on 17th July.With mett•,Ven. Mudita 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=33 	
http://www.bswa.org/modules/news/print.php?storyid=33 [31.07.2005 18:39:01]Buddhist Society of Western Australia - News 

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BSWA News : Largest ever ordination of Buddhist monks in Australia! 
Posted by tmaxted on 2005/6/5 21:19:37 (305 reads) 
Four novices will be ordained as Buddhist monks in one ceremony at Western Australia's largest Buddhist monastery in Serpentine on Monday June 6 at 12.15pm.It's the largest ever ordination of Buddhist monks in Australia. A trainee will also be ordained as a novice monk.Abbot of the Bodhinyana Monastery, Curtin Medal winner Ajahn Brahm, says Western Australia is leading the way in the training of Buddhist monks.The four novices being ordained as Buddhist monks at the Monday ceremony by Ajahn Brahm (from 12.15pm until 1.30pm) are: Venerable Anuruddha, Venerable Pasadika, Venerable Osana and Venerable Aradha. The trainee being ordained as a novice is Kris Gotz.Bodinyana Monastery is at 216 Kingsbury Drive, Serpentine, just south of Perth on the Darling scarp. 
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Posted: 2005/6/6 15:14 Updated: 2005/6/6 15:14 	
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Re: Largest ever ordination of Buddhist monks in Australia! 

Hi!What a great day and a terrific experience for everyone. My first time to the monastry, what a peaceful place. I take it the centre is now closed for the rains retreat.mike 	

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Largest ever ordination of Buddhist monks in Australia! 
Date 2005/6/5 21:19:37 | Topic: BSWA News
Four novices will be ordained as Buddhist monks in one ceremony at Western Australia's largest Buddhist monastery in Serpentine on Monday June 6 at 12.15pm.It's the largest ever ordination of Buddhist monks in Australia. A trainee will also be ordained as a novice monk.Abbot of the Bodhinyana Monastery, Curtin Medal winner Ajahn Brahm, says Western Australia is leading the way in the training of Buddhist monks.The four novices being ordained as Buddhist monks at the Monday ceremony by Ajahn Brahm (from 12.15pm until 1.30pm) are: Venerable Anuruddha, Venerable Pasadika, Venerable Osana and Venerable Aradha. The trainee being ordained as a novice is Kris Gotz.Bodinyana Monastery is at 216 Kingsbury Drive, Serpentine, just south of Perth on the Darling scarp. 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=22 	
http://www.bswa.org/modules/news/print.php?storyid=22 [31.07.2005 18:39:14]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way. 

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Bodhinyana : Latest news from Bodhinyana 
Posted by tmaxted on 2005/5/27 21:46:00 (230 reads) 
by Venerable Mudita and Venerable AnuruddhaThe devastation wrought by the Tsunami Boxing Day disaster focused everyone's minds upon the latent forces of nature. Ajahns Brahm and Cattamalo were both busy providing solace and wisdom at memorial services and media engagements (Ajahn Cattamalo appeared on the front page of the Sunday Times, and was quoted on what he called the "second tsunami of compassion"), and at fundraisers at Nollamara and Fremantle. We've all been deeply moved not only by the scale of suffering, but also by the scale of people's generosity and compassion in their response to this event.Following an initiative of the Buddhist Fellowship in Singapore, Ajahn Brahm was sent on a mercy dash (accompanied by Ven. Abhaya) to the Island of Serendip in February. Providing extensive teaching and moral support, Ajahn Brahm worked tirelessly around the clock for six days, enjoying police escorts to his various teaching engagements.Ven. Abhaya, who is of Sri Lankan descent, used his organisational skills to support the effectiveness of Ajahn Brahm's contribution.It was a moment of respectful silence within the Sangha when Ajahn Brahm told us of two crowds of 10,000 people who came to hear this British-Australian monk's discourse on the Dhamma - for two hours at a time. Here was the Dhamma in action.Other overseas venturesIn January, Ajahn Brahm attended the First National Seminar on Buddha Dharma in Jakarta, Indonesia. Conference organisers arranged for Ajahn Brahm to visit the ancient ruins of Boroburdur in Java, which are now being restored. From January 29 to February 2 Ajahn Brahm was in Kuala Lumpur, Malaysia, teaching and promoting the forthcoming construction of the Retreat Centre at Serpentine.In late February and early March, a pilgrimage to Buddhism's main holy sites in India and Nepal was made by 61 people led by Ajahn Brahm and Venerables Nissarano, Mudita and Ekaggata. All who went were very inspired and grateful for the opportunity to see and experience these ancient 'power places' of Buddhism. Ajahn Brahm put in much effort to make the journey a memorable and meaningful one by giving expert spiritual and historical guidance, 	
http://www.bswa.org/modules/news/article.php?storyid=14 (1 of 3) [31.07.2005 18:39:29]Buddhist Society of Western Australia - News

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especially through his nightly Dhamma talks and meditation instructions. Ven. Mudita had such a wonderful time that he was ready to jump on the next plane back to India, but alas, someone has to stay and look after the office, and write these newsletters.From March 19 to April 1 Ajahn Cattamalo conducted a nine day retreat in Singapore, and also gave a few public talks, which were well received by the local devotees.OrdinationsThere have been three new bhikkhus produced at Ajahn Brahm's "Monk Factory" - Venerables Bodhicitta, Anenja and Santutthi. Two new novices were admitted to the Sangha in April: Ho Wei Loong and Simon Blanchard, whose faces will be familiar to regular visitors to the monastery. Two new "factory fodder" recruits have joined the happy anagarika crew at the monastery: Anagarikas Thomas and Paul. We wish them all our heartfelt best wishes in their progress in the Dhamma. Sadhu!Other monastery newsThere she blows! Abundant quality water was found to supply the new Meditation Retreat Centre at Serpentine via a drilling bore on the new property. Feedback from the local Shire Office has been very favourable in regard to the establishment of the future Retreat Centre.Building and maintenance: some renovations and adjustments have taken place on the retreat hut on the new property. One old "pre-fab" kuti (monk's hut) has been demolished and a brick replacement is being built. Extensive refashioning of an existing kuti has also been substantially completed. A new covered walking path will be in situ before the Rains Retreat. Selected older kutis have had serviceable cork tiles introduced as substitutes, or replacement for worn out carpets. The sewing room was completely refashioned and upgraded recently, with cork tile flooring and new benches and shelving added. Apart from the bricklaying, most of the craftsmanship and labour for these projects was carried out by our Sangha, under the steady and skilful guidance of Ajahn Brahmali, our formidable and indefatigable workmaster. Thus our costs are kept low, and we're guaranteed quality finished products, customised to the needs of the Sangha. Lay supporters can be immensely satisfied that their hard earned donations to the monastery are so capably invested for the future.Vale Bill SaundersThe Sangha were in attendance in the final stages of Bill Saunders' life, late husband of Peg. Bill had supported the monks and the monastery for some time, ever since an "accident" brought them into contact with Bodhinyana. Their kindness and generosity both in their home (regularly inviting the monks for dana), and in their regular support of the Sangha, encouraged many of the younger novices and bhikkhus. Their goodness continues in the respect we all share in human kindness. 	
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Latest news from Bodhinyana 
Date 2005/5/27 21:46:00 | Topic: Bodhinyana
by Venerable Mudita and Venerable AnuruddhaThe devastation wrought by the Tsunami Boxing Day disaster focused everyone's minds upon the latent forces of nature. Ajahns Brahm and Cattamalo were both busy providing solace and wisdom at memorial services and media engagements (Ajahn Cattamalo appeared on the front page of the Sunday Times, and was quoted on what he called the "second tsunami of compassion"), and at fundraisers at Nollamara and Fremantle. We've all been deeply moved not only by the scale of suffering, but also by the scale of people's generosity and compassion in their response to this event.Following an initiative of the Buddhist Fellowship in Singapore, Ajahn Brahm was sent on a mercy dash (accompanied by Ven. Abhaya) to the Island of Serendip in February. Providing extensive teaching and moral support, Ajahn Brahm worked tirelessly around the clock for six days, enjoying police escorts to his various teaching engagements.Ven. Abhaya, who is of Sri Lankan descent, used his organisational skills to support the effectiveness of Ajahn Brahm's contribution.It was a moment of respectful silence within the Sangha when Ajahn Brahm told us of two crowds of 10,000 people who came to hear this British-Australian monk's discourse on the Dhamma - for two hours at a time. Here was the Dhamma in action.Other overseas venturesIn January, Ajahn Brahm attended the First National Seminar on Buddha Dharma in Jakarta, Indonesia. Conference organisers arranged for Ajahn Brahm to visit the ancient ruins of Boroburdur in Java, which are now being restored. From January 29 to February 2 Ajahn Brahm was in Kuala Lumpur, Malaysia, teaching and promoting the forthcoming construction of the Retreat Centre at Serpentine.In late February and early March, a pilgrimage to Buddhism's main holy sites in India and Nepal was made by 61 people led by Ajahn Brahm and Venerables Nissarano, Mudita and Ekaggata. All who went were very inspired and grateful for the opportunity to see and experience these ancient 'power places' of Buddhism. Ajahn Brahm put in much effort to make the journey a memorable and meaningful one by giving expert spiritual and historical guidance, especially through his nightly Dhamma talks and meditation instructions. Ven. Mudita had such a wonderful time that he was ready to jump on the next plane back to India, but alas, someone has to stay and look after the office, and write these newsletters.From March 19 to April 1 Ajahn Cattamalo conducted a nine day retreat in Singapore, and also gave a few public talks, which were well received by the local devotees.OrdinationsThere have been three new bhikkhus produced at Ajahn Brahm's "Monk Factory" - Venerables Bodhicitta, Anenja and Santutthi. Two new novices were admitted to the Sangha in April: Ho Wei Loong and Simon Blanchard, whose faces will be familiar to regular visitors to the monastery. Two new "factory fodder" recruits have joined the happy anagarika crew at the monastery: Anagarikas Thomas and Paul. We wish them all our heartfelt best wishes in their progress in the Dhamma. Sadhu!Other monastery newsThere she blows! Abundant quality water was found to supply the new Meditation Retreat Centre at Serpentine via a drilling bore on the new property. Feedback from the local Shire Office has been very favourable in regard to the establishment of the future Retreat Centre.Building and maintenance: some renovations and adjustments have taken place on the retreat hut on the new property. One old "pre-fab" kuti (monk's hut) has been demolished and a brick replacement is being built. Extensive refashioning of an existing kuti has also been substantially completed. A new covered walking path will be in situ before the Rains Retreat. 	
http://www.bswa.org/modules/news/print.php?storyid=14 (1 of 2) [31.07.2005 18:39:37]Buddhist Society of Western Australia

Selected older kutis have had serviceable cork tiles introduced as substitutes, or replacement for worn out carpets. The sewing room was completely refashioned and upgraded recently, with cork tile flooring and new benches and shelving added. Apart from the bricklaying, most of the craftsmanship and labour for these projects was carried out by our Sangha, under the steady and skilful guidance of Ajahn Brahmali, our formidable and indefatigable workmaster. Thus our costs are kept low, and we're guaranteed quality finished products, customised to the needs of the Sangha. Lay supporters can be immensely satisfied that their hard earned donations to the monastery are so capably invested for the future.Vale Bill SaundersThe Sangha were in attendance in the final stages of Bill Saunders' life, late husband of Peg. Bill had supported the monks and the monastery for some time, ever since an "accident" brought them into contact with Bodhinyana. Their kindness and generosity both in their home (regularly inviting the monks for dana), and in their regular support of the Sangha, encouraged many of the younger novices and bhikkhus. Their goodness continues in the respect we all share in human kindness. 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=14 	
http://www.bswa.org/modules/news/print.php?storyid=14 (2 of 2) [31.07.2005 18:39:37]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way. 

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BSWA News : Billy Connolly to speak at WA's Global Buddhism Conference? 
Posted by tmaxted on 2005/5/27 19:04:21 (245 reads) 
Scottish comedian Billy Connolly and well-known Buddhists Jack Kornfield and Robert Thurman may be invited to speak at the Global Conference on Buddhism in Perth on June 10-11, 2006.As Enlighted Times went to press, Ajahn Brahm said he was considering inviting the prominent lay Buddhists to the conference, to be held at the new Perth Convention Centre.Apparently Billy Connolly attends a Buddhist temple in Scotland. Robert Thurman is the Buddhist father of actress Uma Thurman, and Jack Kornfield has written and featured in many books on Buddhism. Suggested topics to be discussed at the conference have included women in Buddhism, and the relationship emerging between quantum physics and Buddhist philosophy. Watch this space and put the dates in your diary now! 
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Billy Connolly to speak at WA's Global Buddhism Conference? 
Date 2005/5/27 19:04:21 | Topic: BSWA News
Scottish comedian Billy Connolly and well-known Buddhists Jack Kornfield and Robert Thurman may be invited to speak at the Global Conference on Buddhism in Perth on June 10-11, 2006.As Enlighted Times went to press, Ajahn Brahm said he was considering inviting the prominent lay Buddhists to the conference, to be held at the new Perth Convention Centre.Apparently Billy Connolly attends a Buddhist temple in Scotland. Robert Thurman is the Buddhist father of actress Uma Thurman, and Jack Kornfield has written and featured in many books on Buddhism. Suggested topics to be discussed at the conference have included women in Buddhism, and the relationship emerging between quantum physics and Buddhist philosophy. Watch this space and put the dates in your diary now! 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=13 	
http://www.bswa.org/modules/news/print.php?storyid=13 [31.07.2005 18:39:59]Buddhist Society of Western Australia - News 

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BSWA News : Ajahn Brahm and Sister Vayama's travels 
Posted by tmaxted on 2005/5/27 19:01:53 (329 reads) 
Ajahn Brahm recently remarked that upon waking in the morning, it was difficult to remember which country he was in. Earlier this year his travels left some people experiencing jetlag just by listening to his jetsetting itinerary as he traversed Asia for worthwhile causes. These included the recent pilgrimage to India, talks in Malaysia and Singapore, and travels to tsunami-ravaged Sri Lanka.After a short period without his passport in hand, May and June will again be busy for the Society's Spiritual Director - as will November. Ajahn Brahm visits Sydney early in the month for talks and to oversee ordination of a monk at Ajahn Sujato's monastery. He will participate in the Buddha Light International's Vesak at the Supreme Court Gardens in Perth on May 15, and lead the Vesak celebrations at Dhammaloka on Sunday May 22. Then he's off to the joint Vesak in Sydney on Saturday, May 28, and then Vesak in Melbourne, before visiting Canberra in early June. From June 8-9, both Ajahn Brahm and Ajahn Vayama will attend the inaugural National Australian Sangha Association meeting in Sydney - the first gathering of over 100 monks and nuns from all Buddhist traditions in Australia.The gathering will see Sangha work to officially create a national Buddhist organisation which Ajahn Brahm affectionately calls NASA, and discuss issues relevant to all.Then without respite, it's off to Colombo, Sri Lanka for both Ajahns to visit the town of Payagala where over $58,000 BSWA-raised funds are being used to build 500 homes by the Singapore Buddhist Fellowship. There will also be a prestigious meeting with the Prime Minister and President of Sri Lanka. Ajahn Vayama stays in Sri Lanka until June 30 visiting refugee camps and parts of the country where she used to live. She then travels to Singapore where she will be giving talks at the Buddhist Fellowship.Ajahn Brahm will be leading a retreat in Malaysia from June 18-25, and will be in Singapore on June 26 for the BSWA Meditation Retreat Centre Launch.Ajahn Brahm then returns to Perth for the Rains Retreat and hopes to give some talks at Dhammaloka in October.From November 1-3 he will lead a delegation of six Australians to Bangkok where he will give a presentation at the 4th World Buddhist Summit. This major event will be attended by 26 countries and several royalty.Then from November 5, Ajahn Brahm takes on the States and the likes of Oprah - move over Dr Phil - with a North American tour to promote the US version of his book: Who Ordered This Truckload of Dung? 	
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chismith 

Posted: 2005/6/7 20:15 Updated: 2005/6/7 20:15 

Just popping in 

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From: USA 

Posts: 6 

Re: Ajahn Brahm and Sister Vayama's travels 

Please let us know of the detailed info on Ajahn Brahm's US visit in November. I hope he visits Florida where I live. I would like to meet him in person, he is such a great being, a true living Bodhisattva! 	

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http://www.bswa.org/modules/news/article.php?storyid=12 (2 of 2) [31.07.2005 18:40:06]Buddhist Society of Western Australia 

Ajahn Brahm and Sister Vayama's travels 
Date 2005/5/27 19:01:53 | Topic: BSWA News
Ajahn Brahm recently remarked that upon waking in the morning, it was difficult to remember which country he was in. Earlier this year his travels left some people experiencing jetlag just by listening to his jetsetting itinerary as he traversed Asia for worthwhile causes. These included the recent pilgrimage to India, talks in Malaysia and Singapore, and travels to tsunami-ravaged Sri Lanka.After a short period without his passport in hand, May and June will again be busy for the Society's Spiritual Director - as will November. Ajahn Brahm visits Sydney early in the month for talks and to oversee ordination of a monk at Ajahn Sujato's monastery. He will participate in the Buddha Light International's Vesak at the Supreme Court Gardens in Perth on May 15, and lead the Vesak celebrations at Dhammaloka on Sunday May 22. Then he's off to the joint Vesak in Sydney on Saturday, May 28, and then Vesak in Melbourne, before visiting Canberra in early June. From June 8-9, both Ajahn Brahm and Ajahn Vayama will attend the inaugural National Australian Sangha Association meeting in Sydney - the first gathering of over 100 monks and nuns from all Buddhist traditions in Australia.The gathering will see Sangha work to officially create a national Buddhist organisation which Ajahn Brahm affectionately calls NASA, and discuss issues relevant to all.Then without respite, it's off to Colombo, Sri Lanka for both Ajahns to visit the town of Payagala where over $58,000 BSWA-raised funds are being used to build 500 homes by the Singapore Buddhist Fellowship. There will also be a prestigious meeting with the Prime Minister and President of Sri Lanka. Ajahn Vayama stays in Sri Lanka until June 30 visiting refugee camps and parts of the country where she used to live. She then travels to Singapore where she will be giving talks at the Buddhist Fellowship.Ajahn Brahm will be leading a retreat in Malaysia from June 18-25, and will be in Singapore on June 26 for the BSWA Meditation Retreat Centre Launch.Ajahn Brahm then returns to Perth for the Rains Retreat and hopes to give some talks at Dhammaloka in October.From November 1-3 he will lead a delegation of six Australians to Bangkok where he will give a presentation at the 4th World Buddhist Summit. This major event will be attended by 26 countries and several royalty.Then from November 5, Ajahn Brahm takes on the States and the likes of Oprah - move over Dr Phil - with a North American tour to promote the US version of his book: Who Ordered This Truckload of Dung? 
This article comes from Buddhist Society of Western Australiahttp://www.bswa.orgThe URL for this story is: http://www.bswa.org/article.php?storyid=12 	
http://www.bswa.org/modules/news/print.php?storyid=12 [31.07.2005 18:40:17]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way. 

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Line 

Posted on: 2005/7/13 22:58 

Just popping in 

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From: Denmark 

Posts: 4 

Thank you! 

I just want to show my graditude to all you people who makes it possible for me to listen to the Dhamma talks. I must admit that at first I thought Ajahn Brahmavamso was a silly munk! but fortunatly I stayed tuned and now I just love him! I am so gratful that I can listen to these talks, it affects me a lot.There is no way to happiness, happiness is the way Thanks a lot.Love from Line 
solasaurus 

Posted on: 2005/7/14 19:48 

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Re: Thank you! 

Quote: 

Line wrote:There is no way to happiness, happiness is the way Thanks a lot.Love from Line 
Bingo! You got it! 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
chismith 

Posted on: 2005/7/19 23:02 	
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Re: Thank you! 

My meditation is getting better because of listening to Ajahn Brahm's wonderful talks! 
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Posted on: 2005/6/28 6:33 

Not too shy to talk 

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From: Dublin, Ireland 

Posts: 26 

Other sites for talks & buddhist info 

Hi Everyone,Apart from bswa (one of the best reasons for having an internet, imho), how about compiling a list of other (genuinely useful) buddhist websites? There's obviously plenty of rubbish out there, but a lot of useful sites too for dharma talks, news, articles, links to the pali canon, pages for Ajahn Chah's disciples and even some other forums, if I'm allowed say that(!)Here's some for starters-Talks:http://www.buddhistfellowship.org/audio_downloads.htm (Ajahn Brahm here too)http://www.audiodharma.org/ (Gil Fronsdal, Thanissaro Bikkhu)http://www.bodhimonastery.net/main.html (Bikkhu Bodhi)Ajahn Chah's teachingshttp://www.forestsangha.org/alsohttp://www.accesstoinsight.org/http://www.buddhanet.net/http://www.tricycle.com/So if anyone thinks this is a good idea, might I suggest to the mods to maybe create a "sticky" post where any (worthwhile) links could be held in one place?Just a thought...Peace,Algonquin 
grasshopper 

Posted on: 2005/6/28 16:18 	
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Quite a regular 

Joined: 2004/12/19 

From: new zealand 

Posts: 60 

Re: Other sites for talks & buddhist info 

thank you very much Algonquin for the links with metta,Waruna 
---------------- 
Dhamma36 

Posted on: 2005/6/29 10:04 

Not too shy to talk 

Joined: 2005/5/1 

From: Morley, Western Australia 

Posts: 29 

Re: Other sites for talks & buddhist info 

Wonderful links indeed !!!Do you recommend any site in particular that deals specifically with the Pali Cannon ?With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
DhammaMike 

Posted on: 2005/6/29 16:43 

Quite a regular 

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From: Auckland NZ 

Posts: 54 

Re: Other sites for talks & buddhist info 

Quote: 

Do you recommend any site in particular that deals specifically with the Pali Cannon ? 
http://www.accesstoinsight.org/This is the one I refer to most often with extensive translations of the suttas. 
Dhamma36 

Posted on: 2005/6/29 16:46 

Not too shy to talk 

Joined: 2005/5/1 

From: Morley, Western Australia 

Posts: 29 

Re: Other sites for talks & buddhist info 

Thank you for the advice. I can sense a late night coming on With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
Elias 

Posted on: 2005/6/29 21:49 	
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Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Re: Other sites for talks & buddhist info 

Find buddhist contacts:http://www.geocities.com/SouthBeach/Pointe/5640/ 
Algonquin 

Posted on: 2005/7/1 2:16 

Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: Other sites for talks & buddhist info 

A couple of news sites that might be of interest:http://www.bbc.co.uk/religion/news/newsbuddhist.shtmlhttp://www.buddhistchannel.tv/index.php?index Yep, accesstoinsight is a great resource for the suttas. You can download the whole site onto your hard drive as well, and new translations are added regularly. 
onemind 

Posted on: 2005/7/1 20:51 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

sticky 

Hi all,Great idea, maybe we could compile all these links at the end and make a new links page for this site? I'll see what the devs think.You have probably already been here but i only just found it the other day:http://www.watpahnanachat.org/Some good photos and books.Metta 
----------------Being nobody, going nowhere.... 
Algonquin 

Posted on: 2005/7/2 0:36 	
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Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: sticky 

Quote: 

Great idea, maybe we could compile all these links at the end and make a new links page for this site? I'll see what the devs think. 
Thanks onemind, a links page could be a useful addition to the site.Few more:Journal of Buddhist Ethicshttp://jbe.gold.ac.uk/Wikipedia:http://en.wikipedia.org/wiki/Ajahn_Brahmhttp://en.wikipedia.org/wiki/Ajahn_Chah- both these pages have links back to here.Peace,Algonquin 
grasshopper 

Posted on: 2005/7/2 14:14 

Quite a regular 

Joined: 2004/12/19 

From: new zealand 

Posts: 60 

Re: sticky 

Quote: 

onemind wrote:I'll see what the devs think. 
I am sure the devas will agree 
---------------- 
Abby 

Posted on: 2005/7/4 9:45 

Just popping in 

Joined: 2005/5/13 

From: 

Posts: 6 

Re: Other sites for talks & buddhist info 

Good idea!I had quite a lot of fun in www.mettaforest.org as well. 
onemind 

Posted on: 2005/7/17 13:43 	
http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=293&forum=7 (4 of 7) [31.07.2005 18:41:06]Buddhist Society of Western Australia - Forum

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Posts: 315 

... 

Hi again After much talk about the links page idea and being hard at work on new projects, the devs have reached a conclusion.It turns out the bswa website already had a links page a while back but due to complications and other hassles, the links page was removed. For now, there will be no links page on this site.Sol & Co have been putting together another online site that will accomodate a wider range of interests and has asked that all these links be contributed on the new site called buddhacity. This site is still in its early stages but watch this space for further developments.Feel free to continue adding links to this thread as they will all be organized in an easy to use site at a later date With Metta 
----------------Being nobody, going nowhere.... 
Algonquin 

Posted on: 2005/7/17 23:09 

Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: ... 

OK, well we'll look forward to seeing the new site...Keep up the good work! Peace 
Algonquin 

Posted on: 2005/7/17 23:27 

Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: ... 

Was just reading about this buddhacity phenomenon... "dance and party in an alcohol and smoke free environment, offering an alternative to mainstream clubbing, and a rare chance to celebrate together without intoxication. We have a Buddhist ritual at the beginning and end of each event..No need for ASBOs there, then... What a cool way to subvert the pub/club culture... Buddhists are getting so funky 
jhayi22 

Posted on: 2005/7/31 1:15 	
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Just popping in 

Joined: 2005/5/2 

From: melaka, malaysia 

Posts: 17 

Re: Other sites for talks & buddhist info 

Hi,No doubt, we have a lot of interesting and wonderfuly web-sites.In one of the meditation retreat, "Sadayaw Dhammapiya" mention "practise is more important than concept".We have so much concept in the web-site.More importantly is the practise.Metta...................Quote: 

Algonquin wrote:Hi Everyone,Apart from bswa (one of the best reasons for having an internet, imho), how about compiling a list of other (genuinely useful) buddhist websites? There's obviously plenty of rubbish out there, but a lot of useful sites too for dharma talks, news, articles, links to the pali canon, pages for Ajahn Chah's disciples and even some other forums, if I'm allowed say that(!)Here's some for starters-Talks:http://www.buddhistfellowship.org/audio_downloads.htm (Ajahn Brahm here too)http://www.audiodharma.org/ (Gil Fronsdal, Thanissaro Bikkhu)http://www.bodhimonastery.net/main.html (Bikkhu Bodhi)Ajahn Chah's teachingshttp://www.forestsangha.org/alsohttp://www.accesstoinsight.org/http://www.buddhanet.net/http://www.tricycle.com/So if anyone thinks this is a good idea, might I suggest to the mods to maybe create a "sticky" post where any (worthwhile) links could be held in one place?Just a thought...Peace,Algonquin 	
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----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
shamin 

Posted on: 2005/7/31 8:05 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: Other sites for talks & buddhist info 

www.mahamevna.org(Ven Kiribathgoda Gnanananda from Sri Lanka)See the Dhamma Talks. 
----------------Metta to all! 
onemind 

Posted on: 2005/7/31 9:12 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Quote: 

We have so much concept in the web-site.More importantly is the practise. 
Practice is important once you know the concepts. Making the concepts available for all is impotant out of compassion for all beings. eg If it wasn't for all of the scholars and translators since the time of the Buddha, none of us would even know what the practice was. Making the teaching available on the net is still just as important as the ancient monks passing the concepts down orally.Metta 
----------------Being nobody, going nowhere.... 
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Computers 
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2005/5/6 5:29:47by Anonymous 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Resident Monk/Spiritual Advisor Questions 
123
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women who shave their heads 
70
2005/7/27 17:38:00by june 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 	

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True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw
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samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
procrastination............. 
53
2005/7/14 9:09:41by kara 	

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problem bowing 
94
2005/7/5 21:57:36by june 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
onemind vs Yoda 7onemind
115
2005/7/9 9:31:35by onemind 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop
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women who shave their heads 
70
2005/7/27 17:38:00by june 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 	

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True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw
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No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
2005/7/28 17:58:30by siewcheng555 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 	

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I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
female ordination 
57
2005/7/4 14:15:58by solasaurus
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Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
Cool Online shopping 0zhenhui
41
2005/6/25 14:07:51by zhenhui 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Computers 
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33
2005/5/6 5:29:47by Anonymous 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Buddhist View on Computers 
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Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
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Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
black/white magic 
60
2005/7/3 17:10:53by june 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Are cells or plants alive? 12Ken_Koon
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2005/7/5 18:38:04by jasminka
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Buddhist Society of Western Australia Forum Index General Discussion(Moderated by:Webmaster, onemind)Register To Post « 1 2 3 4 (5) 
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Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
Ajahn Brahm 0amandahearn
35
2005/7/5 19:03:34by amandahearn 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra
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8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Ajahn Brahm 0amandahearn
35
2005/7/5 19:03:34by amandahearn 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 	

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Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
black/white magic 
60
2005/7/3 17:10:53by june 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor
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Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Computers 
0
Anonymous
33
2005/5/6 5:29:47by Anonymous 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Cool Online shopping 0zhenhui
41
2005/6/25 14:07:51by zhenhui 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
female ordination 
57
2005/7/4 14:15:58by solasaurus 	

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First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark
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8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Ajahn Brahm 0amandahearn
35
2005/7/5 19:03:34by amandahearn 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 	

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Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
black/white magic 
60
2005/7/3 17:10:53by june 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor
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Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
2005/7/28 17:58:30by siewcheng555 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 	

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No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
onemind vs Yoda 7onemind
115
2005/7/9 9:31:35by onemind 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
problem bowing 
94
2005/7/5 21:57:36by june
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31llhttp://www.bswa.org/modules/newbb/viewforum.php?fo...t.topic_title&sortorder=ASC&sortsince=100&start=40 (2 of 2) [31.07.2005 18:45:13]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way. 

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procrastination............. 
53
2005/7/14 9:09:41by kara 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 	

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schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4
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Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 
Want to become a Buddhist Monk 4Lord_Vader
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44
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Western and Non-denominational Buddhism 
31
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What if... 8Triad
139
2005/4/25 15:39:04by onemind 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
What is the actual purpose of chanting? 6tonycyh
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2005/5/18 23:36:42by tonycyh 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
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2005/7/11 12:51:54by bodhicitta 
Why Is Buddhism Eradicating ??? 9KaNa
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2005/7/27 17:38:00by june
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Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 	

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Anonymous
168
2005/7/30 19:20:49by jhayi22 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
problem bowing 
94
2005/7/5 21:57:36by june 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
Ajarn Brahm/talk on Abortion/euth 
12
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554
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Buddhist View on Computers 
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2005/6/8 9:38:39by bodhicitta
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Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 
women who shave their heads 
70
2005/7/27 17:38:00by june 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 	

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How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
onemind vs Yoda 7onemind
115
2005/7/9 9:31:35by onemind 
Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin
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Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 	

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Suicidal Theravada Buddhists 
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Anonymous
168
2005/7/30 19:20:49by jhayi22 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
problem bowing 
94
2005/7/5 21:57:36by june 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Buddhist View on Computers 
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144
2005/6/8 9:38:39by bodhicitta
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What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
black/white magic 
60
2005/7/3 17:10:53by june 
Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 
Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 	

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Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
female ordination 
57
2005/7/4 14:15:58by solasaurus
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Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
procrastination............. 
53
2005/7/14 9:09:41by kara 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 	

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Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Do Buddhists believe in Feng Shui? 1wtl33
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2005/6/23 19:01:47by Rajio
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suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
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Computers 
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Manifestation of arahants after their parinibbana 0mogaputra
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Cool Online shopping 0zhenhui
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BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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2005/5/6 5:29:47by Anonymous 
Manifestation of arahants after their parinibbana 0mogaputra
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2005/6/9 15:30:21by mogaputra 
Cool Online shopping 0zhenhui
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Ajahn Brahm 0amandahearn
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Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
Being possessed by ghost! 2tonycyh
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2005/5/18 23:54:45by tonycyh 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Rebirth proved scientifically 2Shan
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Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
procrastination............. 
53
2005/7/14 9:09:41by kara 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
Making Offerings of Incense, Candles and Flowers 4angus
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First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
female ordination 
57
2005/7/4 14:15:58by solasaurus 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 
Global Conference on Buddhism 2006 5Webmaster
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2005/6/1 15:09:16by ascleong 
Did Buddha sell his teachings? 5Lotus260
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2005/6/14 16:42:35by dhammajoe
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BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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Computers 
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33
2005/5/6 5:29:47by Anonymous 
Manifestation of arahants after their parinibbana 0mogaputra
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2005/6/9 15:30:21by mogaputra 
Cool Online shopping 0zhenhui
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Ajahn Brahm 0amandahearn
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2005/7/5 19:03:34by amandahearn 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
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Western and Non-denominational Buddhism 
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Wat Dammasala (Michigan, USA) 
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Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Rebirth proved scientifically 2Shan
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2005/7/3 0:39:03by ojw 
samaneri ordination in sri lanka 
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Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
black/white magic 
60
2005/7/3 17:10:53by june 
Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
onemind vs Yoda 7onemind
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2005/7/9 9:31:35by onemind 	

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Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta
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Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Buddhist View on Computers 
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Anonymous
144
2005/6/8 9:38:39by bodhicitta 	

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Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 
women who shave their heads 
70
2005/7/27 17:38:00by june 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
problem bowing 
94
2005/7/5 21:57:36by june 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22
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On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
Microbes and Research [1][2][3]...[5]94grasshopper
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2005/4/24 0:45:51by kris
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Cool Online shopping 0zhenhui
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2005/6/25 14:07:51by zhenhui 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Global Conference on Buddhism 2006 5Webmaster
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2005/6/1 15:09:16by ascleong 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
Being possessed by ghost! 2tonycyh
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Questions??? 8thhjimmy
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2005/6/11 12:26:14by DhammaMike 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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Unitarian Jihad 5solasaurus
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seeking feedback on Global Conference on Buddhism themes 11solasaurus
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Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
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Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
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2005/6/24 10:32:35by onemind 
Favourite Sutta 7Rajio
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Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
onemind vs Yoda 7onemind
115
2005/7/9 9:31:35by onemind 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 	

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Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike
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Cool Online shopping 0zhenhui
41
2005/6/25 14:07:51by zhenhui 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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2005/4/30 10:08:02by solasaurus 
Unitarian Jihad 5solasaurus
114
2005/6/4 17:42:15by ll 	
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Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
2005/7/28 17:58:30by siewcheng555 
Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
Favourite Sutta 7Rajio
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2005/6/7 13:00:06by Lotus260
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How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
procrastination............. 
53
2005/7/14 9:09:41by kara 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 	

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Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
problem bowing 
94
2005/7/5 21:57:36by june 
Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
women who shave their heads 
70
2005/7/27 17:38:00by june 
female ordination 
57
2005/7/4 14:15:58by solasaurus 
black/white magic 
60
2005/7/3 17:10:53by june 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper
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Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 	

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David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
Ajahn Brahm 0amandahearn
35
2005/7/5 19:03:34by amandahearn
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Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Computers 
0
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33
2005/5/6 5:29:47by Anonymous 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Some of the posts seem to be missing 
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2005/5/8 15:52:11by Anonymous
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2005/5/6 5:29:47by Anonymous 
On-Line Buddhim Course? [1][2]
21
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483
2005/6/24 10:40:55by Abby 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
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102
2005/5/15 15:22:18by ll 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
Ajarn Brahm/talk on Abortion/euth 
12
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554
2005/4/28 13:04:22by athula 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Some of the posts seem to be missing 
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Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Other sites for talks & buddhist info 16Algonquin
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No Beginning 10BenInUK
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Access to Insight Website 10Bhikkhu Pesala
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Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
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Is the Buddha's teaching apparent here and now? 1bodhicitta
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What is the citeria for skilfullness and unskilfullness 7bodhicitta
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poetry website [1][2]
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David from Abhayagiri looking for someone 
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Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
problem bowing 
94
2005/7/5 21:57:36by june 	

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Buddhism and sexism 
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2005/7/13 6:04:46by Tommy 
women who shave their heads 
70
2005/7/27 17:38:00by june 
female ordination 
57
2005/7/4 14:15:58by solasaurus 
black/white magic 
60
2005/7/3 17:10:53by june 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio
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Computers 
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33
2005/5/6 5:29:47by Anonymous 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Ajahn Brahm, are you sure you are Buddhist? 
17
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260
2005/7/10 22:21:49by figwit4 
Some of the posts seem to be missing 
6
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2005/5/8 15:52:11by Anonymous 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
Other sites for talks & buddhist info 16Algonquin
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Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
No Beginning 10BenInUK
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Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
Wat Dammasala (Michigan, USA) 
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Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
procrastination............. 
53
2005/7/14 9:09:41by kara 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 
I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 	

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Western and Non-denominational Buddhism 
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2005/5/7 16:55:35by ll 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
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Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
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Buddhist Cosmology 5mogaputra
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Rebirth of Arahants 2mogaputra
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2005/6/11 15:34:25by Bhikkhu Pesala
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Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
onemind vs Yoda 7onemind
115
2005/7/9 9:31:35by onemind 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 	

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How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
41
2005/6/24 10:32:35by onemind 
Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
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BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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2005/4/30 10:08:02by solasaurus 
Unitarian Jihad 5solasaurus
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2005/6/4 17:42:15by ll
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Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
Global Conference on Buddhism 2006 5Webmaster
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2005/6/1 15:09:16by ascleong 
conflicting attitudes to life 9WhiteLotus
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2005/6/27 9:04:25by bodhicitta 
Do Buddhists believe in Feng Shui? 1wtl33
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Cool Online shopping 0zhenhui
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Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Ajarn Brahm/talk on Abortion/euth 
12
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554
2005/4/28 13:04:22by athula 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Suicidal Theravada Buddhists 
18
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168
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conflicting attitudes to life 9WhiteLotus
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Other sites for talks & buddhist info 16Algonquin
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Buddhist View on Computers 
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seeking feedback on Global Conference on Buddhism themes 11solasaurus
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What if... 8Triad
139
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No Beginning 10BenInUK
127
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Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
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Resident Monk/Spiritual Advisor Questions 
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onemind vs Yoda 7onemind
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2005/7/9 9:31:35by onemind 
Unitarian Jihad 5solasaurus
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Questions??? 8thhjimmy
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2005/6/11 12:26:14by DhammaMike 
Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
Did Buddha sell his teachings? 5Lotus260
107
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Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Quantum physics, a new education [1][2]23onemind
102
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I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
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Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
problem bowing 
94
2005/7/5 21:57:36by june 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
Being possessed by ghost! 2tonycyh
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Ajahn Brahm in North America 4solasaurus
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8 precepts and hugging 
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Microbes and Research [1][2][3]...[5]94grasshopper
1319
2005/4/24 0:45:51by kris 
Ajarn Brahm/talk on Abortion/euth 
12
Anonymous
554
2005/4/28 13:04:22by athula 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Suicidal Theravada Buddhists 
18
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168
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conflicting attitudes to life 9WhiteLotus
157
2005/6/27 9:04:25by bodhicitta 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
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What if... 8Triad
139
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No Beginning 10BenInUK
127
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Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
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Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
No debt to ordain as a Novice or Anagarika? 8foucault
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Buddhism and sexism 
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What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
women who shave their heads 
70
2005/7/27 17:38:00by june 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
True Buddhists' Goal 14shamin
61
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Path to Stream Entry 3jasminka
60
2005/6/29 21:25:24by jasminka 
black/white magic 
60
2005/7/3 17:10:53by june 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
suggestions for Vegan-ism 1Elias
57
2005/6/27 16:36:14by ojw 
female ordination 
57
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procrastination............. 
53
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things i can't stand 
53
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Monks & ticks 3Elias
52
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Rebirth proved scientifically 2Shan
52
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Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Are cells or plants alive? 12Ken_Koon
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What is "Laukika Samma Dithtiya"(pali)? 5shamin
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2005/6/24 10:32:35by onemind 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Cool Online shopping 0zhenhui
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Buddhist Outlook on "Commit Suicide" 6jhayi22
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2005/7/24 10:53:17by jhayi22 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Some of the posts seem to be missing 
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2005/5/8 15:52:11by Anonymous 
Ajahn Brahm 0amandahearn
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2005/7/5 19:03:34by amandahearn
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Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Computers 
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2005/5/6 5:29:47by Anonymous 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
2005/7/12 10:25:41by onemind 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Kusala Karma? 2KaNa
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2005/7/27 19:16:40by june 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
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Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
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BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
Computers 
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33
2005/5/6 5:29:47by Anonymous 
Is the Buddha's teaching apparent here and now? 1bodhicitta
33
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Ajahn Brahm 0amandahearn
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Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
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2005/7/29 18:03:34by mogaputra 
Some of the posts seem to be missing 
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Anonymous
36
2005/5/8 15:52:11by Anonymous 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Cool Online shopping 0zhenhui
41
2005/6/25 14:07:51by zhenhui 
Buddhist Outlook on "Commit Suicide" 6jhayi22
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What is "Laukika Samma Dithtiya"(pali)? 5shamin
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Are cells or plants alive? 12Ken_Koon
43
2005/7/5 18:38:04by jasminka 
Wat Dammasala (Michigan, USA) 
44
2005/5/16 19:04:26by nikstlitselpmur 
Over the Fence 1Rajio
44
2005/5/18 20:01:02by onemind 
Nagging 2mookie
46
2005/7/17 21:57:37by mookie 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
Right Speech in CyberSpace 
47
2005/5/6 23:55:59by kris 
Do Buddhists believe in Feng Shui? 1wtl33
47
2005/6/23 19:01:47by Rajio 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Rebirth, karma, and spiritual presence. 3monkeyfish
48
2005/7/13 9:52:02by bodhicitta 
Why Is Buddhism Eradicating ??? 9KaNa
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Monks & ticks 3Elias
52
2005/7/8 5:50:51by kara 
Rebirth proved scientifically 2Shan
52
2005/7/3 0:39:03by ojw 
procrastination............. 
53
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things i can't stand 
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Adios :-) 
57
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suggestions for Vegan-ism 1Elias
57
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female ordination 
57
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The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Path to Stream Entry 3jasminka
60
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black/white magic 
60
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Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
2005/7/28 17:58:30by siewcheng555 
BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
19
2005/4/30 10:08:02by solasaurus 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
More on a monk's contact with his family 
28
2005/6/26 21:26:04by ojw 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Western and Non-denominational Buddhism 
31
2005/5/7 16:55:35by ll 
What is the citeria for skilfullness and unskilfullness 7bodhicitta
31
2005/7/11 12:51:54by bodhicitta 
Computers 
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Is the Buddha's teaching apparent here and now? 1bodhicitta
33
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Ajahn Brahm 0amandahearn
35
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Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
Some of the posts seem to be missing 
6
Anonymous
36
2005/5/8 15:52:11by Anonymous 
samaneri ordination in sri lanka 
37
2005/7/4 14:05:10by solasaurus 
Are monks allowed to tell people's past life? 1Ken_Koon
37
2005/7/6 20:15:25by solasaurus 
orca connection.....something beautiful to watch... 
37
2005/7/26 8:16:02by kara 
Manifestation of arahants after their parinibbana 0mogaputra
39
2005/6/9 15:30:21by mogaputra 
Genetic Memory vs rebirth memory - just pondering 1Dreamer
41
2005/5/26 23:15:01by onemind 
Cool Online shopping 0zhenhui
41
2005/6/25 14:07:51by zhenhui 
Buddhist Outlook on "Commit Suicide" 6jhayi22
41
2005/7/24 10:53:17by jhayi22 
What is "Laukika Samma Dithtiya"(pali)? 5shamin
42
2005/6/24 10:32:35by onemind
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True Buddhists' Goal 14shamin
61
2005/7/10 22:27:23by figwit4 
How to achieve goals without attachment? (how?), how do I do this? 4mindSpirit
64
2005/5/11 21:58:18by mindSpirit 
Want to become a Buddhist Monk 4Lord_Vader
67
2005/7/9 14:23:30by jhayi22 
women who shave their heads 
70
2005/7/27 17:38:00by june 
David from Abhayagiri looking for someone 
75
2005/5/16 12:37:27by ll 
Rebirth of Arahants 2mogaputra
76
2005/6/11 15:34:25by Bhikkhu Pesala 
Making Offerings of Incense, Candles and Flowers 4angus
78
2005/6/9 4:23:25by angus 
Buddhist Cosmology 5mogaputra
79
2005/6/24 7:54:59by Anthony 
How do you know when sakkaya dithtiya has been eliminated? 6shamin
82
2005/6/23 19:37:09by june 
What is the actual purpose of chanting? 6tonycyh
83
2005/5/18 23:36:42by tonycyh 	

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8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Ajahn Brahm in North America 4solasaurus
85
2005/6/22 9:46:18by kara 
Being possessed by ghost! 2tonycyh
86
2005/5/18 23:54:45by tonycyh 
First Jhana <------> Stream Entry 4shamin
87
2005/6/24 8:48:10by shamin 
the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
i think therefore i am 7libertine
90
2005/6/23 4:48:01by Algonquin 
poetry website [1][2]
91
2005/6/22 2:56:24by kara 
problem bowing 
94
2005/7/5 21:57:36by june 
schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
97
2005/7/23 9:39:13by ojw 
Can I kill termites if they are eating up my house? 9Abby
98
2005/6/19 18:47:31by eblonk
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I understand impermanence.. but why do I still commit it? [1][2]23Ken_Koon
100
2005/7/6 4:11:51by kara 
Buddhism As An Auto-Erotic Spirituality [1][2]
24
Anonymous
102
2005/5/15 15:22:18by ll 
A monk's contact with his family 
102
2005/6/14 10:12:08by onemind 
Quantum physics, a new education [1][2]23onemind
102
2005/7/8 7:37:43by jasminka 
Global Conference on Buddhism 2006 5Webmaster
105
2005/6/1 15:09:16by ascleong 
Did Buddha sell his teachings? 5Lotus260
107
2005/6/14 16:42:35by dhammajoe 
Favourite Sutta 7Rajio
109
2005/6/7 13:00:06by Lotus260 
Questions??? 8thhjimmy
110
2005/6/11 12:26:14by DhammaMike 
Unitarian Jihad 5solasaurus
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onemind vs Yoda 7onemind
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Buddhism and sexism 
116
2005/7/13 6:04:46by Tommy 
No debt to ordain as a Novice or Anagarika? 8foucault
119
2005/5/31 12:02:31by Sop 
Resident Monk/Spiritual Advisor Questions 
123
2005/4/23 2:42:04by DhammaMike 
No Beginning 10BenInUK
127
2005/4/27 10:22:49by onemind 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
2005/5/26 13:30:06by nikstlitselpmur 
What if... 8Triad
139
2005/4/25 15:39:04by onemind 
seeking feedback on Global Conference on Buddhism themes 11solasaurus
143
2005/4/26 22:47:00by Scitor 
Buddhist View on Computers 
12
Anonymous
144
2005/6/8 9:38:39by bodhicitta 
Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
conflicting attitudes to life 9WhiteLotus
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2005/6/27 9:04:25by bodhicitta
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Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
Access to Insight Website 10Bhikkhu Pesala
217
2005/7/9 4:53:53by Bhikkhu Pesala 
Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
226
2005/6/11 19:35:44by mogaputra 
Ajahn Brahm, are you sure you are Buddhist? 
17
Anonymous
260
2005/7/10 22:21:49by figwit4 
How do you quit sex? 8Ken_Koon
304
2005/4/29 14:44:31by Bhikkhu Pesala 
On-Line Buddhim Course? [1][2]
21
Anonymous
483
2005/6/24 10:40:55by Abby 
The introduce yourself thread :) [1][2]34onemind
525
2005/7/21 15:39:21by Dhamma36 
Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
529
2005/4/26 23:03:45by Scitor 
Ajarn Brahm/talk on Abortion/euth 
12
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554
2005/4/28 13:04:22by athula 
Microbes and Research [1][2][3]...[5]94grasshopper
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2005/4/24 0:45:51by kris
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Other sites for talks & buddhist info 16Algonquin
148
2005/7/31 9:12:34by onemind 
8 precepts and hugging 
84
2005/7/31 8:27:09by mogaputra 
Suicidal Theravada Buddhists 
18
Anonymous
168
2005/7/30 19:20:49by jhayi22 
Buddhism's answar to Depression? 8KaNa
47
2005/7/30 10:43:21by Rajio 
Why Is Buddhism Eradicating ??? 9KaNa
48
2005/7/30 10:30:51by Rajio 
things i can't stand 
53
2005/7/30 9:05:20by shamin 
Ajahn Vayama's ordination in Sri Lanka 
28
2005/7/29 18:14:43by grasshopper 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
35
2005/7/29 18:03:34by mogaputra 
is life predestined? 
46
2005/7/28 18:08:43by Scragnark 
Looking for participants in a study (Mindfulness, Stress & Coping) 0siewcheng555
18
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the Murder of Phra Supoj Suvacano June 17 , 2005. 
88
2005/7/28 9:16:36by jasminka 
The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
59
2005/7/28 9:07:20by jasminka 
Kusala Karma? 2KaNa
27
2005/7/27 19:16:40by june 
women who shave their heads 
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Adios :-) 
57
2005/5/21 12:48:11by solasaurus 
Ok, I can't wait....what is the Buddhist view of self defense/war?? [1][2]
127
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Genetic Memory vs rebirth memory - just pondering 1Dreamer
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No debt to ordain as a Novice or Anagarika? 8foucault
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Global Conference on Buddhism 2006 5Webmaster
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Unitarian Jihad 5solasaurus
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Buddhist View on Computers 
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Rebirth of Arahants 2mogaputra
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Ajahn Brahm's Book "The Beautiful Breath" 7Cold Mountain
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poetry website [1][2]
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Ajahn Brahm in North America 4solasaurus
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i think therefore i am 7libertine
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Microbes and Research [1][2][3]...[5]94grasshopper
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What if... 8Triad
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seeking feedback on Global Conference on Buddhism themes 11solasaurus
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Buddhist fundamentalism is good for you!! :) [1][2][3]53onemind
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No Beginning 10BenInUK
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Ajarn Brahm/talk on Abortion/euth 
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How do you quit sex? 8Ken_Koon
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BSWA Website due for major upgrade TOMORROW - 1/5/05 0solasaurus
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Buddhism As An Auto-Erotic Spirituality [1][2]
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Wat Dammasala (Michigan, USA) 
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Over the Fence 1Rajio
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What is the actual purpose of chanting? 6tonycyh
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How do you know when sakkaya dithtiya has been eliminated? 6shamin
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Buddhist Cosmology 5mogaputra
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First Jhana <------> Stream Entry 4shamin
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On-Line Buddhim Course? [1][2]
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Cool Online shopping 0zhenhui
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conflicting attitudes to life 9WhiteLotus
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samaneri ordination in sri lanka 
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problem bowing 
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Monks & ticks 3Elias
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Quantum physics, a new education [1][2]23onemind
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Access to Insight Website 10Bhikkhu Pesala
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onemind vs Yoda 7onemind
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Want to become a Buddhist Monk 4Lord_Vader
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Ajahn Brahm, are you sure you are Buddhist? 
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True Buddhists' Goal 14shamin
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What is the citeria for skilfullness and unskilfullness 7bodhicitta
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Is the Buddha's teaching apparent here and now? 1bodhicitta
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procrastination............. 
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Nagging 2mookie
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The introduce yourself thread :) [1][2]34onemind
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schizophrenia/mental health and the Buddhist perspective/kamma [1][2]
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Buddhist Outlook on "Commit Suicide" 6jhayi22
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orca connection.....something beautiful to watch... 
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women who shave their heads 
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Kusala Karma? 2KaNa
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The Five Aggregates(Pancha-Upadana-Skanda) 16shamin
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the Murder of Phra Supoj Suvacano June 17 , 2005. 
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is life predestined? 
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2005/7/28 18:08:43by Scragnark 
Revisiting Descartes ' I think, ....therefore I am'. 3bodhicitta
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Ajahn Vayama's ordination in Sri Lanka 
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things i can't stand 
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Why Is Buddhism Eradicating ??? 9KaNa
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Buddhism's answar to Depression? 8KaNa
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Suicidal Theravada Buddhists 
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Buddhist Society of Western Australia Forum Index General Discussion Looking for participants in a study (Mindfulness, Stress & Coping) Register To Post 
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siewcheng555 

Posted on: 2005/7/28 17:58 

Just popping in 

Joined: 2005/7/28 

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Posts: 1 

Looking for participants in a study (Mindfulness, Stress & Coping) 

Greetings,I'm currently involved in the above (thesis) study and looking for participats for it. It's available over the internet and would need 30 minutes to complete the first part of the study.More information is available on the following URL :http://www.geocities.com/siew_cheng555/websurvey/ParticipatePublic.htm(ignore the ads)If there is any questions regarding the study, feel free to email me or PM me. If there is a chance where I can put up a hard-copy of the notice (especially in places where there is lots of human-traffic/internet traffic), please let me know as well (yes, all of us need participants!)Lastly, feel free to forward this message to any of your friends/family etc. Unfortunately, as a student, I could only offer my sincerest gratitude for the voluntary act of participation (public get a chance to draw for a prize in uni though).Any participation is greatly appreciated, and thanks for reading ~Regards LSc 
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Buddhist Society of Western Australia Forum Index General Discussion Looking for participants in a study (Mindfulness, Stress & Coping) Register To Post 
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siewcheng555 

Posted on: 2005/7/28 17:58 

Just popping in 

Joined: 2005/7/28 

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Posts: 1 

Looking for participants in a study (Mindfulness, Stress & Coping) 

Greetings,I'm currently involved in the above (thesis) study and looking for participats for it. It's available over the internet and would need 30 minutes to complete the first part of the study.More information is available on the following URL :http://www.geocities.com/siew_cheng555/websurvey/ParticipatePublic.htm(ignore the ads)If there is any questions regarding the study, feel free to email me or PM me. If there is a chance where I can put up a hard-copy of the notice (especially in places where there is lots of human-traffic/internet traffic), please let me know as well (yes, all of us need participants!)Lastly, feel free to forward this message to any of your friends/family etc. Unfortunately, as a student, I could only offer my sincerest gratitude for the voluntary act of participation (public get a chance to draw for a prize in uni though).Any participation is greatly appreciated, and thanks for reading ~Regards LSc 
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siewcheng555 

Posted on: 2005/7/28 17:58 

Just popping in 

Joined: 2005/7/28 

From: 

Posts: 1 

Looking for participants in a study (Mindfulness, Stress & Coping) 

Greetings,I'm currently involved in the above (thesis) study and looking for participats for it. It's available over the internet and would need 30 minutes to complete the first part of the study.More information is available on the following URL :http://www.geocities.com/siew_cheng555/websurvey/ParticipatePublic.htm(ignore the ads)If there is any questions regarding the study, feel free to email me or PM me. If there is a chance where I can put up a hard-copy of the notice (especially in places where there is lots of human-traffic/internet traffic), please let me know as well (yes, all of us need participants!)Lastly, feel free to forward this message to any of your friends/family etc. Unfortunately, as a student, I could only offer my sincerest gratitude for the voluntary act of participation (public get a chance to draw for a prize in uni though).Any participation is greatly appreciated, and thanks for reading ~Regards LSc FlatPrevious Topic | Next Topic 
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» Looking for participants in a study (Mindfulness, Stress & Coping)siewcheng555
2005/7/28 17:58 	
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siewcheng555 

Posted on: 2005/7/28 17:58 

Just popping in 

Joined: 2005/7/28 

From: 

Posts: 1 

Looking for participants in a study (Mindfulness, Stress & Coping) 

Greetings,I'm currently involved in the above (thesis) study and looking for participats for it. It's available over the internet and would need 30 minutes to complete the first part of the study.More information is available on the following URL :http://www.geocities.com/siew_cheng555/websurvey/ParticipatePublic.htm(ignore the ads)If there is any questions regarding the study, feel free to email me or PM me. If there is a chance where I can put up a hard-copy of the notice (especially in places where there is lots of human-traffic/internet traffic), please let me know as well (yes, all of us need participants!)Lastly, feel free to forward this message to any of your friends/family etc. Unfortunately, as a student, I could only offer my sincerest gratitude for the voluntary act of participation (public get a chance to draw for a prize in uni though).Any participation is greatly appreciated, and thanks for reading ~Regards LSc FlatPrevious Topic | Next Topic 
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» Looking for participants in a study (Mindfulness, Stress & Coping)siewcheng555
2005/7/28 17:58 	
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Buddhist Society of Western Australia Forum Index General Discussion the Murder of Phra Supoj Suvacano June 17 , 2005. Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/6/22 2:05 

Quite a regular 

the Murder of Phra Supoj Suvacano June 17 , 2005. 

I received this information this morning..and it landed in a very deep place for me...as I was just in this area...the love that I feel for the forest monks, what they are upholding for us, I would like to hear the thoughts of others, on this ......I grew up deep in the northern forests of British Columbia, it is almost impossible to describe this life, but I hold it in my heart , when Ajahn Chah speaks of a still forest pool, I am there....in my mind...a forest in Thailand holds the same treasures of understanding as a forest anywhere in the world...Press Release of Northern Development Monks Network Calling for the Immediate and Just Response to the Murder of Phra Supoj SuvacanoOn June 17, 2005, Phra Supoj Suvacano (Duangprasert), aged 39, with 13 years in robes, was brutally murdered. Phra Supoj Suvacano resided at Mettadhamma Forest Sanctuary Dhamma Center in Ban Huay Ngunai, Tambol Sansai, Ampoe Fang, Chiang Mai Province in Northern Thailand. He was a member of the Sekhiyadhamma Group of development monks and involved in the conservation of more than 700 rai (280 acres) of forest. This land has been desired by a group of "local influential businessman" (local mafia) who have previously attempted to scare away the monks living there with threats of violence and murder. Further, in 2002, they have previously done bodily harm to one of the laymen helping to look after the Dhamma Center. Currently there are many pending cases in connection with this land.The Northern Development Monks Network believes that this case may be connected with local influential persons (mafia) and so fear that this case will drag on and never reach resolution, and that the victims will never receive justice in the process. Thus, we demand that the following parties carry out their responsibilities 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=358&forum=7&move=prev&topic_time=1122544710 (1 of 3) [31.07.2005 19:04:25]Buddhist Society of Western Australia - Forum

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Joined: 2005/6/1 

From: Vancouver, British Columbia 

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immediately:The government must without delay find both the killer and the persons responsible for the murder of Phra Supoj Suvacano and see that they are punished according to the law.The government must deal with local dark influences in order to insure the safety of conservation monks and villagers who are active in resisting the expansion of the large orange plantations that have been destroying the environment in Fang District (Chiang Mai Province) and other areas.Buddhist organizations must work together to develop standards for protecting and supporting those monks who are properly carrying out their duties so that they will be safe from local criminal elements.Environmental conservationists must take a stand to insure that the criminal investigation and prosecution proceed immediately, quickly, and justly; further, we must not allow the responsibility of local conservation efforts to fall upon any single monk in any one community but will gather our hearts and efforts both directly and indirectly to support and promote conservation efforts in all cases.The mass media of all kinds must closely follow the progress of this case and regularly inform the public of the facts as they emerge.We hope with deepest sincerity that the violent death of Phra Supoj Suvacano (Duangprasert) will create the necessary awareness such that we all reach agreement on how to protect those monastics, civil servants, and citizens who struggle to protect our natural resources and create conditions for peace and justice in our society.In loving kindness,Phramah• Boonchuay SirindharoExecutive Secretary of Northern Development Monks Network... with metta,Kara FlatPrevious Topic | Next Topic 
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» the Murder of Phra Supoj Suvacano June 17 , 2005.kara
2005/6/22 2:05 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. figwit4
2005/7/10 22:33 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. jasminka
2005/7/11 5:00 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. kara
2005/7/28 8:15 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=358&forum=7&move=prev&topic_time=1122544710 (2 of 3) [31.07.2005 19:04:25]Buddhist Society of Western Australia - Forum 

Re: the Murder of Phra Supoj Suvacano June 17 , 2005. jasminka
2005/7/28 9:16 
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Buddhist Society of Western Australia Forum Index General Discussion the Murder of Phra Supoj Suvacano June 17 , 2005. Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/6/22 2:05 

Quite a regular 

the Murder of Phra Supoj Suvacano June 17 , 2005. 

I received this information this morning..and it landed in a very deep place for me...as I was just in this area...the love that I feel for the forest monks, what they are upholding for us, I would like to hear the thoughts of others, on this ......I grew up deep in the northern forests of British Columbia, it is almost impossible to describe this life, but I hold it in my heart , when Ajahn Chah speaks of a still forest pool, I am there....in my mind...a forest in Thailand holds the same treasures of understanding as a forest anywhere in the world...Press Release of Northern Development Monks Network Calling for the Immediate and Just Response to the Murder of Phra Supoj SuvacanoOn June 17, 2005, Phra Supoj Suvacano (Duangprasert), aged 39, with 13 years in robes, was brutally murdered. Phra Supoj Suvacano resided at Mettadhamma Forest Sanctuary Dhamma Center in Ban Huay Ngunai, Tambol Sansai, Ampoe Fang, Chiang Mai Province in Northern Thailand. He was a member of the Sekhiyadhamma Group of development monks and involved in the conservation of more than 700 rai (280 acres) of forest. This land has been desired by a group of "local influential businessman" (local mafia) who have previously attempted to scare away the monks living there with threats of violence and murder. Further, in 2002, they have previously done bodily harm to one of the laymen helping to look after the Dhamma Center. Currently there are many pending cases in connection with this land.The Northern Development Monks Network believes that this case may be connected with local influential persons (mafia) and so fear that this case will drag on and never reach resolution, and that the victims will never receive justice in the process. Thus, we demand that the following parties carry out their responsibilities 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=279&forum=7 (1 of 3) [31.07.2005 19:04:39]http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=279&forum=7

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From: Vancouver, British Columbia 

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immediately:The government must without delay find both the killer and the persons responsible for the murder of Phra Supoj Suvacano and see that they are punished according to the law.The government must deal with local dark influences in order to insure the safety of conservation monks and villagers who are active in resisting the expansion of the large orange plantations that have been destroying the environment in Fang District (Chiang Mai Province) and other areas.Buddhist organizations must work together to develop standards for protecting and supporting those monks who are properly carrying out their duties so that they will be safe from local criminal elements.Environmental conservationists must take a stand to insure that the criminal investigation and prosecution proceed immediately, quickly, and justly; further, we must not allow the responsibility of local conservation efforts to fall upon any single monk in any one community but will gather our hearts and efforts both directly and indirectly to support and promote conservation efforts in all cases.The mass media of all kinds must closely follow the progress of this case and regularly inform the public of the facts as they emerge.We hope with deepest sincerity that the violent death of Phra Supoj Suvacano (Duangprasert) will create the necessary awareness such that we all reach agreement on how to protect those monastics, civil servants, and citizens who struggle to protect our natural resources and create conditions for peace and justice in our society.In loving kindness,Phramah• Boonchuay SirindharoExecutive Secretary of Northern Development Monks Network... with metta,Kara FlatPrevious Topic | Next Topic 
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» the Murder of Phra Supoj Suvacano June 17 , 2005.kara
2005/6/22 2:05 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. figwit4
2005/7/10 22:33 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. jasminka
2005/7/11 5:00 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. kara
2005/7/28 8:15 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=279&forum=7 (2 of 3) [31.07.2005 19:04:39]http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=279&forum=7 

Re: the Murder of Phra Supoj Suvacano June 17 , 2005. jasminka
2005/7/28 9:16 
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Buddhist Society of Western Australia Forum Index General Discussion the Murder of Phra Supoj Suvacano June 17 , 2005. Register To Post 
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Thread
kara 

Posted on: 2005/6/22 2:05 

Quite a regular 

the Murder of Phra Supoj Suvacano June 17 , 2005. 

I received this information this morning..and it landed in a very deep place for me...as I was just in this area...the love that I feel for the forest monks, what they are upholding for us, I would like to hear the thoughts of others, on this ......I grew up deep in the northern forests of British Columbia, it is almost impossible to describe this life, but I hold it in my heart , when Ajahn Chah speaks of a still forest pool, I am there....in my mind...a forest in Thailand holds the same treasures of understanding as a forest anywhere in the world...Press Release of Northern Development Monks Network Calling for the Immediate and Just Response to the Murder of Phra Supoj SuvacanoOn June 17, 2005, Phra Supoj Suvacano (Duangprasert), aged 39, with 13 years in robes, was brutally murdered. Phra Supoj Suvacano resided at Mettadhamma Forest Sanctuary Dhamma Center in Ban Huay Ngunai, Tambol Sansai, Ampoe Fang, Chiang Mai Province in Northern Thailand. He was a member of the Sekhiyadhamma Group of development monks and involved in the conservation of more than 700 rai (280 acres) of forest. This land has been desired by a group of "local influential businessman" (local mafia) who have previously attempted to scare away the monks living there with threats of violence and murder. Further, in 2002, they have previously done bodily harm to one of the laymen helping to look after the Dhamma Center. Currently there are many pending cases in connection with this land.The Northern Development Monks Network believes that this case may be connected with local influential persons (mafia) and so fear that this case will drag on and never reach resolution, and that the victims will never receive justice in the process. Thus, we demand that the following parties carry out their responsibilities immediately:The government must without delay find both the killer and the persons 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=279&forum=7 (1 of 4) [31.07.2005 19:05:04]Buddhist Society of Western Australia - Forum 

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Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

responsible for the murder of Phra Supoj Suvacano and see that they are punished according to the law.The government must deal with local dark influences in order to insure the safety of conservation monks and villagers who are active in resisting the expansion of the large orange plantations that have been destroying the environment in Fang District (Chiang Mai Province) and other areas.Buddhist organizations must work together to develop standards for protecting and supporting those monks who are properly carrying out their duties so that they will be safe from local criminal elements.Environmental conservationists must take a stand to insure that the criminal investigation and prosecution proceed immediately, quickly, and justly; further, we must not allow the responsibility of local conservation efforts to fall upon any single monk in any one community but will gather our hearts and efforts both directly and indirectly to support and promote conservation efforts in all cases.The mass media of all kinds must closely follow the progress of this case and regularly inform the public of the facts as they emerge.We hope with deepest sincerity that the violent death of Phra Supoj Suvacano (Duangprasert) will create the necessary awareness such that we all reach agreement on how to protect those monastics, civil servants, and citizens who struggle to protect our natural resources and create conditions for peace and justice in our society.In loving kindness,Phramah• Boonchuay SirindharoExecutive Secretary of Northern Development Monks Network... with metta,Kara 
figwit4 

Posted on: 2005/7/10 22:33 

Just popping in 

Joined: 2005/7/10 

From: 

Posts: 6 

Re: the Murder of Phra Supoj Suvacano June 17 , 2005. 

Kara,my heart goes out to you and all the Forest Monks involved.with metta,Melinda 
jasminka 

Posted on: 2005/7/11 5:00 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=279&forum=7 (2 of 4) [31.07.2005 19:05:04]Buddhist Society of Western Australia - Forum

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Posts: 29 

Re: the Murder of Phra Supoj Suvacano June 17 , 2005. 

Thank you Kara for this post. It is impossible to imagine this sort of thing happening in a foremost Buddhist country in the world.I suppose one would need to look upon it dispassionately as the normal operation of cause-effect. The Phra may have been meeting his cause.In the Buddha's day, his chief disciple Arahant Moggallana met with a similar fate. He was able to overcome the physical suffering of the attack by entering quickly into Jhana. When he came out of the jhana, his body was a wreck and could not last. He delivered his last sermon and entered Nibbana.Let us hope that the Phra was similarly able to overcome physical suffering. It also appears that sometimes, if one is able to concentrate one's mental energies at a time like this, it is possible to attain to Arahanthood.I hope there is a public outcry in Thailand, and that the culprits would not be allowed to get away with impunity. If not, it would establish a very bad precedent in this foremost Buddhist country, which is not good for the future development of Dhamma in the world.Metta 
kara 

Posted on: 2005/7/28 8:15 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: the Murder of Phra Supoj Suvacano June 17 , 2005. 

Thankyou, and can I suggest an outcry from all over the globe....I would urge you all to send simple messages from your different countries to Thailand.http://www.liberationpark.org/supoj.htmthis is an update of the progress..or lack thereof...my heart simply goes out to whoever found their dear friend in such a state...this had to have been very very difficult..the manner in which he was killed was extremely brutal.I wish for all the monks in these areas, peace and safety for their work...as monastics..sigh.Kara 
jasminka 

Posted on: 2005/7/28 9:16 

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Re: the Murder of Phra Supoj Suvacano June 17 , 2005. 

Thank you, Kara, for this update and link. I have looked it up and will act on it shortly.Mettajasminka 
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Buddhist Society of Western Australia Forum Index General Discussion the Murder of Phra Supoj Suvacano June 17 , 2005. Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/6/22 2:05 

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the Murder of Phra Supoj Suvacano June 17 , 2005. 

I received this information this morning..and it landed in a very deep place for me...as I was just in this area...the love that I feel for the forest monks, what they are upholding for us, I would like to hear the thoughts of others, on this ......I grew up deep in the northern forests of British Columbia, it is almost impossible to describe this life, but I hold it in my heart , when Ajahn Chah speaks of a still forest pool, I am there....in my mind...a forest in Thailand holds the same treasures of understanding as a forest anywhere in the world...Press Release of Northern Development Monks Network Calling for the Immediate and Just Response to the Murder of Phra Supoj SuvacanoOn June 17, 2005, Phra Supoj Suvacano (Duangprasert), aged 39, with 13 years in robes, was brutally murdered. Phra Supoj Suvacano resided at Mettadhamma Forest Sanctuary Dhamma Center in Ban Huay Ngunai, Tambol Sansai, Ampoe Fang, Chiang Mai Province in Northern Thailand. He was a member of the Sekhiyadhamma Group of development monks and involved in the conservation of more than 700 rai (280 acres) of forest. This land has been desired by a group of "local influential businessman" (local mafia) who have previously attempted to scare away the monks living there with threats of violence and murder. Further, in 2002, they have previously done bodily harm to one of the laymen helping to look after the Dhamma Center. Currently there are many pending cases in connection with this land.The Northern Development Monks Network believes that this case may be connected with local influential persons (mafia) and so fear that this case will drag on and never reach resolution, and that the victims will never receive justice in the process. Thus, we demand that the following parties carry out their responsibilities 	
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Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

immediately:The government must without delay find both the killer and the persons responsible for the murder of Phra Supoj Suvacano and see that they are punished according to the law.The government must deal with local dark influences in order to insure the safety of conservation monks and villagers who are active in resisting the expansion of the large orange plantations that have been destroying the environment in Fang District (Chiang Mai Province) and other areas.Buddhist organizations must work together to develop standards for protecting and supporting those monks who are properly carrying out their duties so that they will be safe from local criminal elements.Environmental conservationists must take a stand to insure that the criminal investigation and prosecution proceed immediately, quickly, and justly; further, we must not allow the responsibility of local conservation efforts to fall upon any single monk in any one community but will gather our hearts and efforts both directly and indirectly to support and promote conservation efforts in all cases.The mass media of all kinds must closely follow the progress of this case and regularly inform the public of the facts as they emerge.We hope with deepest sincerity that the violent death of Phra Supoj Suvacano (Duangprasert) will create the necessary awareness such that we all reach agreement on how to protect those monastics, civil servants, and citizens who struggle to protect our natural resources and create conditions for peace and justice in our society.In loving kindness,Phramah• Boonchuay SirindharoExecutive Secretary of Northern Development Monks Network... with metta,Kara FlatPrevious Topic | Next Topic 
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» the Murder of Phra Supoj Suvacano June 17 , 2005.kara
2005/6/22 2:05 
Re: the Murder of Phra Supoj Suvacano June 17 , 2005. figwit4
2005/7/10 22:33 
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2005/7/28 8:15 	
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Posted on: 2005/7/9 9:24 

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The Five Aggregates(Pancha-Upadana-Skanda) 

Dear viewers,What is your understanding regarding the following:1. What are the Five Aggregates?2. How do you see the Five Aggregates working in you?3. How do the Five Aggreagates relate to the Six Sense Bases?4. How can the Five Aggregates be explained as a Cause and Effect process?5. How is self-view(Sakkaya Dithtiya) created regarding the Five Aggregates?6. How do you see/understand the self-view(Sakkaya Dithtiya)working in you?7. How do you see/understand when self-view(Sakkaya Dithtiya) is lost?My wish is that your kind answers would lead to enchancement of Wisdom. FlatPrevious Topic | Next Topic 
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» The Five Aggregates(Pancha-Upadana-Skanda)shamin
2005/7/9 9:24 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/10 13:35 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/11 8:45 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/11 20:37 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/12 12:16 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/13 14:09 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/13 21:06 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/14 5:33 
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2005/7/20 18:42 
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2005/7/22 22:17 
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2005/7/23 20:36 
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2005/7/24 10:03 
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2005/7/26 20:48 
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2005/7/27 8:22 
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Posted on: 2005/7/9 9:24 

Not too shy to talk 

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The Five Aggregates(Pancha-Upadana-Skanda) 

Dear viewers,What is your understanding regarding the following:1. What are the Five Aggregates?2. How do you see the Five Aggregates working in you?3. How do the Five Aggreagates relate to the Six Sense Bases?4. How can the Five Aggregates be explained as a Cause and Effect process?5. How is self-view(Sakkaya Dithtiya) created regarding the Five Aggregates?6. How do you see/understand the self-view(Sakkaya Dithtiya)working in you?7. How do you see/understand when self-view(Sakkaya Dithtiya) is lost?My wish is that your kind answers would lead to enchancement of Wisdom. FlatPrevious Topic | Next Topic 
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» The Five Aggregates(Pancha-Upadana-Skanda)shamin
2005/7/9 9:24 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/10 13:35 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/11 8:45 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/11 20:37 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/12 12:16 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/13 14:09 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/13 21:06 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/14 5:33 
Re: The Five Aggregates(Pancha-Upadana-Skanda) june
2005/7/20 18:42 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/22 22:17 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/23 20:36 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/24 10:03 
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2005/7/26 20:48 
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2005/7/27 8:22 
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2005/7/27 21:54 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
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Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/20 22:28 
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Buddhist Society of Western Australia Forum Index General Discussion The Five Aggregates(Pancha-Upadana-Skanda) Register To Post 
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shamin 

Posted on: 2005/7/9 9:24 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

The Five Aggregates(Pancha-Upadana-Skanda) 

Dear viewers,What is your understanding regarding the following:1. What are the Five Aggregates?2. How do you see the Five Aggregates working in you?3. How do the Five Aggreagates relate to the Six Sense Bases?4. How can the Five Aggregates be explained as a Cause and Effect process?5. How is self-view(Sakkaya Dithtiya) created regarding the Five Aggregates?6. How do you see/understand the self-view(Sakkaya Dithtiya)working in you?7. How do you see/understand when self-view(Sakkaya Dithtiya) is lost?My wish is that your kind answers would lead to enchancement of Wisdom. 
jasminka 

Posted on: 2005/7/10 13:35 	
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Not too shy to talk 

Joined: 2005/6/28 

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Re: The Five Aggregates(Pancha-Upadana-Skanda) 

My understanding is as follows. This understanding may not be entirely correct/complete.1. What are the Five Aggregates?Sensation (vedana), perception (sanna), determinations (sankhara), consciousness (vinnana) and rupa (matter held as image)2. How do you see the Five Aggregates working in you?I am not sure how exactly you mean this question. The 5 aggregates, as I understand it, are the accumulated collection of the 5 constituents of mind experience (consciousness): sensation/perception/determinations/consciousness/image. This (to me) appears to be static until kamma-vipaka (cause-effect) operates. So, the working of the 5 aggregates (as per your question) cannot (to my thinking) be readily seen. (According to some texts I have read, kamma-vipaka operates exclusively through sensation leading to feeling. However, I doubt this is correct). If however, your question relates to the connection of the 5 constituents of experience contained in any form of consciousness to the 5 aggregates, then the answer would appear to be the same as for your following question.3. How do the Five Aggreagates relate to the Six Sense Bases?In Majjhima i 190-1, the Buddha states, “(of what comes into existence through the 6 sense bases, i.e. the appropriate type of consciousness) the matter goes for inclusion in the holding aggregate of matter; the feeling goes for inclusion in the holding aggregate of feeling; the perception goes for inclusion in the holding aggregate of perception; the determination goes for inclusion in the holding aggregate of determination; the consciousness goes for inclusion in the holding aggregate of consciousness.” (source: “Clearing the Path”, Writings of Nanavira Thera, Vol. 1).A translation of the Sutta containing the above is also available from http://www.accesstoinsight.org/canon/sutta/majjhima/mn028-tb0.html .4. How can the Five Aggregates be explained as a Cause and Effect process?The cause is as per 3 above when coupled with intention (cetana). The effect is actually a cause-effect as follows: the perception (i.e. determined perception or perception determined by cause-effect intention, which is not the bare perception or mere percept-consciousness that is aggregated in the perception holding aggregate) of a new arising experience is determined by the volitional perception of the previous corresponding experience. The latter, in turn, has long since been subsumed in the 5 aggregates in accordance with 3 above. All that happens in the new arising experience is that the 5 mental constituents of the new experience get “informed” by the corresponding aggregated constituents of the previous experience. I hope this makes sense. I do not know how else to express it. Also, this is only my view based on my own insight (right or wrong). I have not had the time to look up the Suttas yet to determine if my view is consistent with anything the Buddha has spoken). 	
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5. How is self-view(Sakkaya Dithtiya) created regarding the Five Aggregates?By clinging to the 5 aggregates of experience. (If we are not clinging to our cravings in the form of the 5 constituents of experience in compounded form, there will no longer be the experience of a “self” acting in a “world”. There will only be action devoid of self).6. How do you see/understand the self-view(Sakkaya Dithtiya)working in you?Self-view arises only through clinging (upadana) to cravings (tanha).7. How do you see/understand when self-view(Sakkaya Dithtiya) is lost?Self-view ceases when there is no clinging to cravings. Self-view is permanently ceased in the Stream Entrant (sotapanna), although subjectivity remains (subjectivity is lost upon attaining Arahanthood).The above answers are best given by someone in full-time practice. My answers may not be correct in full or in part. Also, I think they are best answered by examining one’s own experience in the light of the Dhamma contained in the Suttas.With Mettajasminka(edit: 11/07/05 6.00am)I thought I will add the following to express further what I mean in the last sentence of my above response:The Dhamma is actually inexpressible in words. At best, we could only attempt to capture its meaning and hope that this meaning is the same as that which prevails in the Suttas, which in turn can be interpreted correctly only in the light of the usage/idiom extant in the Buddha's day, which in turn we cannot obviously be fully cognizant of.Because the Dhamma cannot be fully expressed (other than by the Buddha and the Arahants themselves), it is best interpreted in the light of one's own experience. The language one uses to express this interpretation may carry a different meaning for another.Trust this makes it clear. 
shamin 

Posted on: 2005/7/11 8:45 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Although every detail is not clear to me, the general idea of your reply can be grasped.Perhaps, as you say, deeper truths could be only experienced through improvement in meditation practice and are beyond the confines of language.May your kind effert bring you closer to Nirvana! 
jasminka 

Posted on: 2005/7/11 20:37 	
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Re: The Five Aggregates(Pancha-Upadana-Skanda) 

I was aware that I might not be equal to the requirement. I apologise for the lack of clarity and offer the following in clarification:6-base sense experience arises with the coming together of the 6 doors to sense experience (eye, ear, nose, tongue, body and mind) and the external forms that correspond to each of these doors (sights, sounds, smells, tastes, touches, and images such as memories/reflections/dreams). When these come together and there is the appropriate connection with the brain (neuro-transmitters?) there is eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness. This initial consciousness is called “contact” (in Pali, “phassa”). This contact therefore involves bare sense data transferred to the sensors in the brain. This results in bare sensation and bare perception (i.e. the sense/percept consciousness of external forms with the associated agreeableness/ disagreeableness of this initial experiential state).This contact data is then taken by the neural network in the brain and “acted upon” by the “determinants” of mind-experience. The latter derive from the accumulated aggregates of the residues of previous sense experience data lodged in consciousness (in the neural network), which are the 5 holding aggregates (in Pali, “panca-upadana-khanda”) that govern the feeling, perception, determinations, consciousness and form (image/view) that arise in the mind. They (the determinants) therefore determine the significance of the data to the particular individual and are thus known as mind-determinants (mano-sankhara). They act upon the sense/percept data to determine the feeling (Pali=”vedana”) and perception (Pali=”sanna”) involved in the contact-experience that has just arisen. This feeling and perception will be different for each different individual depending on the character and complexion of the previous actions with craving, the residue (effluent) of which is lodged in the 5 aggregates from which the determinants derive. This is the operation of cause-effect (Pali=kamma-vipaka).The individual now experiences “the world” out there. This is none other than the view/image now arisen in consciousness. If the mind-determinants (mano-sankara) are laden with residues of craving, then the “the world” out there is not perceived clearly in accordance with its actuality. What is perceived instead, is the individual’s “personal reality” in the form of craving (Pali=tanha) or desire/aversion to the contact-experience as perceived. However, the individual is not conscious of this. Instead s/he thinks that the source/reason for his/her particular feeling/perception is the world “out there”, and responds by naming it as such in accordance with this arisen view. This naming response actualizes the particular inner perception of the world “out there” by causing a behavioural reaction (subtle or gross) that serves to attract as external circumstance the very condition internally perceived. This is the external actualization of cause-effect or kamma-vipaka – the maturation of effect stemming from the cause.No one can therefore escape kamma-vipaka – not even the Arahant, not even the Buddha. However, the latter are able to see its operation in the first above instance, as and when it arises, and are also able to discern their antecedents in the dim recesses of consciousness stemming from the remote past. (Some Arahants do not acquire the latter ability). Their kamma-vipaka therefore, are not normally as powerful as that of the individual who has not reached unbinding of the mind through insight knowledge (Pali=”vipassana”) leading to awareness (Pali=”vijja”). This in turn is because the further flow of fresh mental action (intention, in Pali, “manosancetana”) resulting in the maturation or actualisation of effect 	
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(Pali=vipaka) in accordance with the second above instance has stopped in consequence of their attainment to awareness (Pali, "vijja").For the rest of humanity however, new causes (kamma) is formed when the individual, unaware of what is actually happening (in Pali, “avijja”), acts upon his/her particular feeling-permeated perception of the external object/event. This acting will always be (unless counter-informed by Dhamma) in accordance with the particular feeling that has arisen, such action therefore propelled by wanting more/less of the feeling i.e. craving (tanha). Therefore, this action is volitional (Pali=“cetana”) action that is tinged with craving. With the clinging (Pali=”upadana”) to this craving, new determinants of experience (Pali=”sankhara”) are added to the stores of accumulated holding aggregates (panca-upadana-khanda). This in turn leads to new causes to give their effects in a new cycle of cause-effect in the future. The samsaric round perpetuates.Action according to feeling/perception therefore is kamma-reinforcing and action according to the Dhamma involved in the situation is kamma-counteracting. While it may not be possible to see all of the dhammas (depending on the individual’s degree of mental prescience from purification), it is yet possible to consciously direct the mind towards kamma-counteracting action. [These latter are (1) to cultivate the opposite feeling towards the object (eg. replace passion with contemplation of loathsomeness or replace hatred with loving-kindness) (2) to suppress the feeling by contemplating the consequences (eg. passion will lead to attachment and suffering, anger will lead to destructive behaviour and suffering) (3) to be indifferent to the arisen feeling (through mindfulness or “sati/sampajanna”) (4) to dissolve the feeling in the retrospective process of observing dependent arising of the feeling and (5) to suppress through applying brute force (as a last resort, if all else fails).]All of the above covers what happens in the mind leading to bodily action. They embrace the first 8 or 9 factors in the 12-factored dependent arising of mind states. The last 3 factors simply deal with the arising of the experience of being (Pali=”bhava”) through clinging (Pali=”upadana”) to the 5 constituents of experience (5 holding aggregates) resulting in birth of the full-blown mind-state (Pali=”jati”), and its aging and dissolution (Pali=”jara-marana”). The latter is synonymous with the birth of the “I” and the aging/death of the “I”, which happens with every sense experience that is clung on to with craving. [Therefore, the “I” or the “self” is born every second and dies consequently. This process nurtures the desire for an endless stream of sense experience as the empty mind cannot tolerate its sense of emptiness in its ignorant non-reflexive state. It needs sense-experience to cling to, to give it a sense of existence. The consequence is the perpetual “I”-consciousness (Pali=”asmimana” and “mannana”) that results in the false “self-view” (Pali=”sakkaya ditthi”)].Actual rebirth consciousness occurs via the 3rd link alone or via the 4th and 3rd links. I am not sure which, but I believe this is what happens: The image arisen in the dying consciousness backtracks (Pali=”cuti citta”) from the 4th link of “name-image” (Pali=”nama-rupa”) to release itself into the 3rd link of “consciousness” (Pali=”vinnana”). This re-linking is called the “re-linking consciousness” (Pali=”pati-sandhi vinnana”), which is the link to the new arising state of being outside the dying state. This process, which actually occurs every waking moment in the normal course of dependent arising, determines rebirth at the dying moment because the name-image in dying consciousness is suffused in craving, a craving that propels itself outward from the body that houses the dying consciousness. (In 	
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the Arahant, this craving is completely eradicated and hence, the Arahant experiences no fear and as a result there is no image in dying consciousness). The image contains all of the accumulated aggregates of feeling/perception/determinations/consciousness and image. The near-death experiences of individuals seem to confirm this. They say that they experienced all the events of their entire life over again in an instant.I trust I have filled in the missing links for the understanding of what I previously posted. (I have actually gone beyond for the sake of completing the picture as regards “dependent arising”). As you say however, these deeper truths need to be real-ized. The only way to do this is through meditation. They should never be allowed to remain a collective “view” or “image” in the mind. If allowed, they would then become an obstacle to real-ization.This freeing up of mind can be attained through the emptying of one’s consciousness of all conditions (all views and view-making) through mindfulness of body/breath/feeling/perception per the Satipattana Sutta, thus making way for the arising of insight. The latter occurs with investigation of the arising of experience. So, one has to go beyond the samatha/jhana state to actively cultivate insight. Alternatively, a modified insight of sorts is obtained through the investigation of experience without jhanas. (This investigation itself will lead to jhanas). The latter can be sufficient (depending on the individual’s relative strength/weakness of mental effluents) to attain to the Path. May the light of the Dhamma shine bright on your path.With Mettajasminka 
shamin 

Posted on: 2005/7/12 12:16 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Dear Jasminka,May plentifull Kusal befall you.Your second post makes understanding clearer.But may I ask this: "What is the difference between the workings of a Stream-Winner's mind and an Arahath's mind? (Especially with regards to the Five Aggregates/Six sense bases)"The objective of this question is to make the immediately acheivable goal(Sotapanna state) clearer.With Metta,Shamin. 
jasminka 

Posted on: 2005/7/13 14:09 	
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Not too shy to talk 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

This question is addressed directly in the Mulapariyaya Sutta (the Discourse on the Root Sequence): http://www.accesstoinsight.org/canon/sutta/majjhima/mn001-tb0.html . In summary, the Arahant does not conceptualise (does not conceive) worldly phenomena because craving (“tanha”) is completely absent in all mental action. A Stream Entrant does, but needs to train his/her mind to stop the reflexive conceptualizing or conceiving (i.e. end the craving that leads to conceiving).Because conceiving is absent, an Arahant directly knows all phenomena for what they truly are. A Stream Entrant does not directly know due to the delusion caused by craving, but is in training, so to speak, to release the mind from its conditioned conceptual bindings to all phenomena, such binding being rooted in craving.As for the connection to the 5 aggregates, my understanding is as follows:Because craving is ceased, the Arahant’s intention (“manosancetana”) loses motive power [i.e. previous causes or karma loses motive power; only the effects (“vipaka”) remain]. Because it loses motive power, the Arahant’s ensuing volition (“cetana”) is no longer creative. That is to say, it cannot sustain previous causes or create new causes. Hence, it is no longer karmic action. All this because the volition involved in the Arahant’s action is devoid of craving. (Therefore, the Arahant’s action is termed “kriya” i.e. it is not the action of the unenlightened person, which is craving-ridden, which is creative, which is causative… and therefore termed “karma”).In turn therefore, the Arahant’s 5 constituents of experience supply no new causation i.e. they no more have the motive power of craving-infused intention. They therefore leave no residue that adds to the existing stores of the 5 aggregates of experience (“panchakhanda”) that have resulted from past causation. Having no motive power they also cannot propel outward at death taking the 5 aggregates along. The latter therefore, can supply no more new causes (“karma”) that lead to effects (“vipaka”) because they too lack the motive power to propel outward at death. All preceding causes (karma) that gave rise to the Arahant therefore lose all grounding for their operation and they simply dissipate (“ahosi”).For the Stream Entrant, none of the preceding applies. His/her volition contains craving, which though is not the strongly-held craving of the uninstructed (“putujjana”) because clinging or holding (“upadana”) is fading away (or is lost) with the realization of dependent arising and egolessness (“sakkaya nirodha”). Sense desires/illwill therefore increasingly cease as they arise. Also, the craving is not the craving that comes with the flow of intention from past causes (“kammavipaka cetana” which is "manosancetana"). This is because, as just stated, the Stream Entrant is no longer clinging to or holding (“upadana”) the 5 aggregates. [There possibly is some residue clinging, but this is ceasing because of the loss of self-view (“sakkaya dhitti”) which in turn, is because of the seeing of dependent arising (“paticca samuppada”)]I don’t see any difference as regards the 6 sense bases. To my mind, these are the same for all human beings alike.As for “The objective (of making) the immediately acheivable goal(Sotapanna state) clearer.” …. this is a matter that has engaged my interest lately. However, what brings clarity to this objective is not the distinction between the workings of 	
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Joined: 2005/6/28 

From: 

Posts: 29 

the Arahant’s mind and the Stream Entrant’s mind as per the main question in your post. What would bring clarity is the understanding of the following:To attain to the Stream Entrant state, one has to see dependent arising. In order to see, one has to develop the 9 knowledges (“nana”), starting with Knowledge of Arising (“udaya nana”). The 9 knowledges arise in meditation. (They can arise out of meditation, but this requires a high degree of mental clarity and purity, which may not be possible to obtain amidst the complexity of modern worldly existence. In the Buddha’s day, when life was much less complex, individuals like Santati, the Chief Minister of King Pasenadi, were apparently able to see instantly).These knowledges are none other than the realization of the way the mind sets up reality, and the falsity of this construction. This involves the seeing of the 5 constituents of mind experience, how they arise (“udaya nana”), how they cease (“banga nana”), how they change while standing (“vaya nana”), all of this influenced by previous causes that determine their character and complexion in the present field of experience. In consequence, seeing the falsity of the composite world/self view that results [false because they (the constituents) arise randomly and are subject to change (“anicca”) and therefore the holding to the resulting view that determines worldly action conduces to sorrow (“dukka”) because such view is entirely devoid of any substantive external validity apart from the creator of that validity - the mind, which itself is therefore seen to be devoid of substantive internal grounding (“anatta”)].The seeing of all this releases the mind from “self view” (“sakkaya nirodha”) as the self-experience is then seen as a transient mirage rising and falling with every sense experience involving the 5 constituents (“pancakhanda”). The knowledge then arises that the craving after this sense experience is fearful (“bhaya nana”) because it leads to sorrow (“dukka”). (The Buddha states in the Mulapariyaya Sutta that “delight is the root of suffering and stress”). There then arises the knowledge that all worldly experience is wretched (“adinava nana”) with the consequent knowledge that it brings disgust (“nibbida nana”). This results in the knowledge of the need to obtain deliverance (“muncitukamyata nana”) from it. This in turn leads to the knowledge of equanimity (“upekkha nana”), which is the falling away of attachment/aversion to sense experience (i.e. falling away of clinging or “upadana”) as a result of gaining the previous 8 items of knowledge.All this is only my understanding through insight derived from discursive enquiry into my own experience of dhammas in the light of the Dhamma readings. For concentrated enquiry and insight (“vipassana”), one needs first attain to concentration (“samadhi”), which is the 8th and final link in the Noble Eightfold Path. Nevertheless, this understanding may be validated at least in part in the Suttas. I have not had the time to look into them at length.Finally, all of the above is subject to the concluding edit comment in my previous post. Words cannot capture the Dhamma. They are, at our optimistic best, only an approximation (and hopefully, a good approximation). Dhamma is to be directly seen at which point there is no use for capturing except in so far as to guide other aspirants through the maze, for which purpose the capturing would then be quite accurate. Therefore, anything stated by anyone other than the Buddha and the Arahants is necessarily provisional.I have been on a break from work, but am returning to it shortly. So, will not be able to participate much. Will follow the forum as time permits. 	
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With Mettajasminka 
shamin 

Posted on: 2005/7/13 21:06 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Dear Jasminka,Thanks again!Your 3rd post makes for an even clearer understanding.I too wish keep off for a while, with an idea of less speech and more meditation.May all participants of this forum have happiness, peace and take leave of Samsara so as to never return again!With Metta to all,Shamin.P.S: Venerable Kiribathgoda Gnanananda (A "revolutionary" Theravadan Buddhist Priest in Sri Lanka) has been/is my main source in Dhamma: Please checkout www.mahamevna.org 
jasminka 

Posted on: 2005/7/14 5:33 

Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Thank you for this link, Shamin. It looks rather interesting. I have bookmarked it for later evaluation. I actually learnt about this monk from some Canadian friends some years ago. I may want to meet with the monk on a visit to Sri Lanka sometime in the not too distant future.Mettajasminka 
june 

Posted on: 2005/7/20 18:42 

Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Hi Shamin,Sorry if this is a bit of a personal post, but I can't help but wonder if your interests in self-view and the five aggregates are related to your personal experiences in meditation?....Feel free to ignore this question, and I normally don't keep track of who asks what kinds of questions, but it's just most of the posts you put up are usually of interest to me.I wonder how you would define the aggregates of perceptions (sa~n~naakkhandha) and of mental formations (sa"nkhaarakkhandha)? They are defined to be "memory" and "thoughts," respectively, here in Thailand.I'm sorry if this has been answered in a previous post, it was a bit confusing to read and hard to understand (i think it's just me)June 	
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----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
shamin 

Posted on: 2005/7/20 22:28 

Not too shy to talk 

Joined: 2005/6/8 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Dear June,Thanks for the query.Understanding the Five Aggregates is indeed a very important step in the development of the Dhamma Path. The reason for this being: -In the path to Nirvana, the first FIRM foothold is Stream-Entry. (Sotapanna Palaya)-The meaning of this statement is that: how-ever-much a person may,a) have knowledge in the Dhammab) speak the Dhammac) think/speak/act skillfully(create good karma)d) meditate (and even achieve Jhana and psychic powers) these alone are no guarantee that the cycle of Samsara has been escaped from definitely.(For example, the vipaka of the above acts may manifest as a fortunate next birth with lot of material comfort, but exposure to the Dhamma may lack in that birth, and the Samsaric existence would continue indefinitely.)-Therefore, only a Stream-Entrant can definitely say: “there will be no 8th birth from now.”-Keeping the above principle in mind, Stream Entry should be the initial goal of the follower of the Noble-Eightfold Path.-Lord Buddha has preached: “When 3 factors are definitively lost, Stream Entry is gained.”-The 3 factors are:1) MYTHICAL PRACTICES (beyond the Noble-Eightfold Path) as means of Nirvana.(A common modern day example is: practices based on the idea that deep understanding gained through development of advanced scientific research can/would lead to Nirvana.) 2) DOUBT regarding the eternal truth, value, achievement, uniqueness and understanding of the Buddha, Dhamma and Sanga (who have attained Stream-Entry and above). (A common modern day example is: Always seeking scientific proof as a verification of Dhamma.) 	
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From: Colombo, Sri Lanka 

Posts: 35 

{One reason for 1) and 2) above could be due to failure of appreciating the true uniqueness of the Buddha Dhamma:1. The principle of impermanence, unsatisfactoriness and non-self. (Anithya, Dukka, Anathma)2. The principle of dependant origination/cause and effect relationship. (Pattichcha Sammuppadaya) (these are told by no scientist or any other religious leader)}3) SELF VIEW REGARDING THE FIVE AGGREGATES: this is lost only when:1. The five aggregates are identified/understood clearly.2. They are seen ONLY as workings of a cause and effect relationship - and nothing more. (No “self” there) For more details see shamin’s answer to “Introduce your-self thread” in this forum.To make things clearer, here is an simplified example (at the risk of inaccuracy) of how the cause and effect relationship works through the eye(one of the six sense bases) to give rise to the Five Aggregates:“A person sees a luxurious car and thinks: I like that.”Here,1. The physical form of the car = external sense base is there. 2. The eye = internal sense base is there.And,3. Consciousness(Vinnyanaya) arising at the eye = eye consciousness is there. Simultaneous occurrence of 1, 2 and 3 is known as “Contact”(Passa) at the eye. (If any one of the 3 factors is missing, nothing would be seen. For example, if the person was engaged in deep thought he may not notice the car passing by. This is because at that moment, although his eyes would have been open in the direction of the car, the consciousness was working in the mind(regarding thoughts), therefore Contact does not arise at the eye.)Contact gives rise to 3 of the Five Aggregates1. Vedana(feeling): This is the pleasant feeling created with seeing of the car2. Sanna(perception): This is the identification of the physical form seen through the eye as a “car”. 3. Sankara / Chethana(determination): This is the liking which arises regarding the car.Therefore, it is seen that the Five Aggregates are result of a cause and effect process and there is NO "I, me, mine or myself" to take there.May you have the blessings of Triple Gem! 
jasminka 

Posted on: 2005/7/22 22:17 	
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Re: The Five Aggregates(Pancha-Upadana-Skanda) 

[This post was edited at 8.00am on the 23rd for clarity and completeness]June wrote:“I wonder how you would define the aggregates of perceptions (sa~n~naakkhandha) and of mental formations (sa"nkhaarakkhandha)? They are defined to be "memory" and "thoughts," respectively, here in Thailand.”If one were to look into the suttas (discourses), this interpretation of “memory” and “thoughts” would appear to be incorrect, or at least, not quite correct.Let’s look at the meaning of “sankhara” first (for, as we shall see, “sankhara” is involved in the aggregate of “sanna”).First and foremost, “sankhara” is a generic term that means quite simply “any constituent within a single class of constituents that serves to ‘determine’ something else composed of the constituents in that class”. Therefore, “sankhara” is quite simply a determinant of the determined, in other words, a “determination”. (To take a mundane example at the risk of trivializing this matter, the fuel-injection system of a car is a determination of the car, which itself is the determined. We will see how this principle extends to the determination of “sanna”, shortly).But first, the several different classes of constituents (determinations) that determine their corresponding determined are: “Citta Sankhara” that determine mind, “Vaci Sankhara” that determine speech and “Kaya Sankhara” that determine body. The relevant excerpt from the Paticca Samuppada Vibanga Sutta at http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-002.html is as follows (this particular translation prefers the term “fabrication” to “determination”):“ "And what are fabrications?". These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.”The Cula-vedalla Sutta at http://www.accesstoinsight.org/canon/sutta/majjhima/mn044-tb0.html elaborates the above:“ "But what are bodily fabrications? What are verbal fabrications? What are mental fabrications?" "In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications." "But why are in-&-out breaths bodily fabrications? Why are directed thought & evaluation verbal fabrications? Why are perceptions & feelings mental fabrications?" "In-&-out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications. Having first directed one's thoughts and made an evaluation, one then breaks out into speech. That's why directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental 	
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fabrications." ”[If one would read the above excerpts with the word “determination” substituted for “fabrication”, the meaning, I think, would be clearer].So, perception (“sanna”) and feeling (“vedana”) determine mind. Therefore, are they mind determinations (“citta sankara”). We can therefore see that perception (“sanna”) is part of determination (“sankhara”), for the former determines mind. Perception and feeling however are also determined by other determinations. That is to say, there are determinations (“sankhara”) that determine feeling and perception, which in turn determine mind (which is to say, they determine consciousness or “vinnana”). Perception and feeling are therefore determinations as well as the determined. Let us now see how this is so.Firstly, we need to understand that both perception (“sanna”) and feeling (“vedana”) are the continuing aggregation of the “perception constituent” and the “feeling constituent” among the 5 constituents that get aggregated during any single experience of the world arising in consciousness (the 5 being the “pancakhanda” comprising form/feeling/perception/determinations/consciousness).In the beginning, when a new experience arises in consciousness [stemming from the coming together of the 6 bases (“salayatana”) and the corresponding “forms” (i.e. “rupa” comprising sight/sound/taste/smell/touch/image)], there is “contact” (“phassa”) with the world, involving bare sensation and bare perception (or simply sense/percept consciousness) that arises “at the sense door” (i.e. for example, it arises at the eye and is termed “eye-consciousness”). This sense/percept consciousness is not the full-blown feeling (“vedana”) and perception (“sanna”) that we normally associate with these terms.As the experience begins to unfold in our consciousness, a different class of determination (“sankhara”) takes over and mediates the unfolding of the sense/percept consciousness into full-blown feeling/perception. This latter kind of determination is thought determination (“mano sankhara”).“Mano sankhara” or thought determination are lodged in one’s past. They are the effulgence of the 5 aggregates of clinging (“panca upadana khanda”) held in one’s consciousness. These 5 aggregates release the appropriate determinations that mediate the present moment sense/percept consciousness. This mediation gives rise to the first complete feeling and perception. Thus, the feeling and perception aggregates develop further in the unfolding of consciousness (but they are yet not in their final form).For example, when we see a car, we see it as such on account of the mediation of the thought determinants on our initial sense/percept consciousness of the “thing out there”. This mediation results in us cognizing a car. However, as stated, this yet is an intermediary stage in the unfolding of consciousness (sense experience). [The cognizing of the “thing out there” as car is not the same as re-cognizing “car”, which comes later]. The key thing to understand for our immediate purposes is that these thought determinations are a form of intention (“cetana”).This intention (or “cetana”) may have mental effluents (the cankers or taints or “kilesas”, chiefly passion or “raga” and illwill or “dosa”) attached to it, depending on previous causations (“kamma”). When this is the case, the intention (or 	
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Not too shy to talk 

Joined: 2005/6/28 

“cetana”) is “charged” (my expression) with motive power (my expression). It produces the corresponding effect (“vipaka”). This initially takes the form of a reaction. If for example, the perceived car resembles one that we associate an unpleasant experience with from our past (which we may actually be unconscious of), we may have an adverse reflex action. This latter is therefore cause-effect intention (“kamma vipaka cetana”). All of these intentions at this first level of action are called “mano sancetana”, the latter term being probably a compound of “mano sankhara” and “cetana”). In the Bhumija Sutta at http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-"From ignorance as a requisite condition, then either of one's own accord one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or because of others one fabricates bodily fabrication on account of which that pleasure & pain arise internally. Either alert one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or unalert one fabricates bodily fabrication on account of which that pleasure & pain arise internally. (Similarly with verbal & intellectual fabrications.)”The key terms in the above are in the first line itself: “one fabricates” i.e. one determines (i.e. “intention”) bodily determinations (“kaya sancetana”) on account of which pleasure/pain arises. Similarly, with verbal (“vaci sancetana”) and mind (although the translation refers to the latter as “intellectual”, other translations refer to “thought” or “mano sancetana”, which may well be adequately termed “intellectual” i.e. lending a form of "understanding" to the sensed/perceived).The feeling and perception aggregates are now developed still further. They are suffused with neutral or “charged” determination (“mano sancetana”), and as a result the now-developed perception is different from the previous stage of perception. The Buddha states in Salayatana Samyutta [S.iv.68], a translation of which does not appear to be available on the Access-to-Insight web site, as follows:“Contacted, monks, one feels; contacted, one intends; contacted, one perceives…”Consciousness (“vinnana”) is now suffused with (1) determination-mediated feeling (“vedana”) and (2) determination-mediated and feeling-mediated perception (“sanna”). [While the previous stage in the unfolding of consciousness (i.e. experience) only had the mind determinations (“citta sankhara”) of sense/percept consciousness (“sanna/vedana”), the present stage contains the mind determinations (“citta sankhara”) of feeling/perception (“sanna/vedana”) , the further aggregated form of the former].So, it can now be seen from the foregoing that the term “sankhara” has 2 significances: they determine mind (i.e. feeling and perception are mind determinations or “citta sankhara”), and they are also determined by mind (i.e. feeling and perception are determined by thought determinations or “mano sankhara”). At this stage, “sankhara” in consciousness comprise “vedana”, “sanna” and “sankhara” in so far that "vedana/sanna" are determinations and "sankhara" are determinations that determine the determinations. (This is not a circularity in terminology, as we shall see).So, “sankhara” can now be seen to be both determinations (“sankhara”) and the determined as determinations (“vedana/sanna”), the Buddha states:025.html 	
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From: 

Posts: 29 

[To go back to the initial issue raised in your post, “sanna” and “sankhara” are therefore interleaved in the unfolding of “vinnana” or consciousness. They are not separate and mutually-exclusive, in so far that “sanna” is a type of “sankhara” (i.e. “citta sankhara”) and “sankhara” as in “mano sankhara” infuses “sanna”].The next and final stage in the unfolding of feeling and perception (and therefore of consciousness) occurs when the mind (which has hitherto been in a “passive” reflexive mode) takes on an active role. This is where volitional intention (“cetana”) kicks in.At this point, feeling (“vedana”) and perception (“sanna”) make contact (“phassa”) with directed attention (“manasikara”), through the mediation of volitional intention (“cetana”), which, if not countered by attention to the dhammas, is charged with the same sort of taints (“kilesa”) that determined the thought determinations (“mano sankhara” or “mano sancetana”) in the previous stage in the unfolding of consciousness (“vinnana”). This therefore becomes the continuation of the previous causes (“kamma”). If however, through mindfulness practice (“sati”) and attentive awareness (“sampajanna”) to dependent arising (“paticca samuppanna”) of conscious mental states (“vinnana”), one is able to counter the flow of cause-effect intention (“kamma vipaka cetana”), then the continuing chain of causation (“kamma”) and cause-effect (“kamma vipaka”) is arrested, or at least modified.In either event, what happens now is that the felt/perceived/cognized “thing” in consciousness is given a name or designation (“nama”) in accordance with the way the mind has contacted feeling/perception associated with it (i.e. through “vedana” to “manasikara”, as described above). [The Access-to-Insight rendition of this meaning appears to be somewhat different. So, the corresponding passage is not included here in citation. The translation may not be rendering the meaning in its exacting sense. The Access-to-Insight rendition is available from the Sammaditthi Sutta (paragraph 54, sentence 2) at http://www.accesstoinsight.org/canon/sutta/majjhima/mn009-nt0.html ]Going back to our previous example of the car, we may now re-cognize it as “car” by terming it as such if our intention is free of taints (“kilesa”); or, if suffused with taints, we may re-cognize a car that we particularly desire eg. “BMW”. The “thing” in consciousness is now therefore designated as simply “car” or “BMW”. This is the “naming” (“nama”) given to the “thing” held in consciousness, which is the “matter held” (“rupa”). The important point here is that perception (“sanna”) is completed with an “action”, which is the naming of the matter (or image or view) held in consciousness.At this final stage, the name-form (“nama-rupa”) of the thing held in consciousness causes the aggregates of feeling (“vedana”), perception (“sanna”), determinations (“sankhara”), consciousness (“vinnana”) and the image or form or view that completes its arising in consciousness out of the first 3 aggregates (“rupa”) to take on their full-blown effulgence (i.e. the “word” actualizes the “world”). It is to this final stage that we usually attach the meanings for the terms, perception (“sanna”) and feeling (“vedana”) in common usage.So, in a rough and ready way, it may be appropriate perhaps to term “sanna” as “thoughts”, if we intend to mean the full-blown perception aggregate that follows the naming and terming of the image in consciousness. It may also be appropriate 	
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. (this translation again prefers the term “mental fabrication” to “determination”):“"And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate as a fabricated thing? From form-ness, they fabricate form as a fabricated thing. From feeling-ness, they fabricate feeling as a fabricated thing. From perception-hood...From fabrication-hood...From consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications.”[The above rendition may not be the best form of capture of the meaning in the sutta. Other renditions are to be found in texts. The above however is the only one that I am aware is available on the internet].What the above translation is rendering is that determinations determine the exact shape or form taken by rupa (form/image/view), vedana (feeling), sanna (perception), sankhara (determination) and vinnana (consciousness). That is to say, they determine the determined in consciousness.From the above passage one would be able to discern (with some difficulty perhaps) that determinations determine other determinations as the determined. It can thence be inferred (from the same meaning implicit in the phrase "From fabrication-hood...") that these latter determinations in turn determine still other determinations as the determined. So, sankharas in consciousness are comprised of sankharas. They cease to generate other sankharas only when they no longer determine other determinations but instead determine the determined i.e. determine form/feeling/perception/consciousness.From the above, one can see that to term “sankhara” as “memory”, if we intend to mean the “mano sankhara” as opposed to the other classes of “sankhara” (i.e. less than the full-blown aggregation). However, such meanings attached to these terms may actually not help greatly in deepening understanding of dependent co-arising.To return to the apparent circularity in stating that “sankhara” in consciousness are comprised of “sankhara”, we need to note that “sankharas” too are aggregating themselves as they determine the other constituents of mind-experience or consciousness (“vinnana”). “Sankhara” are involved in determining “rupa” (form/image/view), through “vedana” (feeling) and “sanna” (perception), while at the same time determining the latter. They also are repeatedly involved in determining “vinnana” (consciousness) through feeling and perception in iterative stages of the unfolding of consciousness (experience). The “sankhara” that determine these also accumulate or aggregate. [An “aggregate” or aggregation is the billowing of a single constituent class of experience over the period of that experience into its finished state (eg. “feeling” starts with “sensation” and is mediated by “determination” to develop into “feeling”; “perception” starts at “percept-consciousness” and is mediated by “determinations” at successive iterative stages of the unfolding of consciousness to develop into “perception”; “determination” builds upon each preceding “determination” in the process of informing the other aggregating constituents). An aggregate is therefore the accumulation and effulgence of each single constituent in the structure of a particular experience].The foregoing understanding may be derived from the Khajjaniya Sutta http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-079.html 	
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as follows:“ "And what are fabrications? These six classes of intention -- intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to ideas: these are called fabrications. From the origination of contact comes the origination of fabrications. From the cessation of contact comes the cessation of fabrications. And just this noble eightfold path is the path of practice leading to the cessation of fabrications... ”Therefore, we see that “determinations” in the context of the 5 aggregates of experience are none other than our intentions (“mano sancetana” through to “cetana”) to determine the determined in the particular way we determine them. This would, for each individual, be different, but within broad parameters of agreement. However, in the specific instances of cause-effect intention or kammavipaka cetana, the determinations (or intentions) may turn out to be quite different depending on each particular individual’s causation (“kamma”). This leads to the actualizing of the effect on the world stage through the uninterrupted flow of intention from “mano sancetana” to “cetana” i.e. uninterrupted or unchecked by counter measures such as mindfulness (“sati”) or the cultivation of the opposite sentiments to the determined sentiment.So, in summary, "sankharas" are determinations of all kinds, which in the final analysis, are underlined by "intention", reflexive and volitional. "Sanna" is perception, which is entirely determined by determinations.All that remains to be said in conclusion is that the example of the car used in illustrating some of the above is quite simplistic. The above description of the dependent co-arising of experience acts itself out in very complex ways in the sphere of relationships. All of our feelings/perceptions/views are dependently arisen and have more to do with the effulgence of our particular causations (“kamma”) into effects (“vipaka”) experienced via the operation of “mano sancetana”. These effects are aggravated by “cetana” (or volitional intention) which would continue the chain of causation, if unchecked.Secondly, the above takes quite some while to work out. The working out may not be complete or even correct in every respect. Absolute certitude comes with insight (“vipassana”) through the application of the investigative and evaluative mind (“vitakka” and “vicara”) to the arising experience ("dhammas"). This is best achieved upon attaining to concentration (“samadhi”). The development of this insight sets one on the Path to Stream Entry.With MettaJasminkaform/feeling/perception/determinations/consciousness are determined by determinations (“sankhara”). They are the constituents of experience accumulated in the 5 aggregates of form/feeling/perception/determination/consciousness. So “Sankhara” determines “Sanna” (as well as being determined by “Sanna” in the initial sense of “citta sankhara”).What then are “Sankhara” or determinations in the final sense?The answer as suggested in the above analysis is provided in the Parivatta Sutta at http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-056.html 	
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shamin 

Posted on: 2005/7/23 20:36 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Thanks a lot Jasminka!This post too, is of much personal benefit. The references which you give from the Tripitaka is a great help because I can get a better understanding by reading their Sinhala(my mother tongue)translations.My current understanding is that "determinations" and "fabrications" are different (although the same Pali word is used to describe both(i.e sankara)), because it seems to be used in one context with regards to the Five Aggregates(Pancha-Upadana-Skandha)and another with regards to Kaya, Vachii and Chiththa sankara in the Patichcha-Sammuppadaya sequence.(Avijja pachchaya Sankara, Sankara pachchaya Vinnana etc)Anyway, more research is needed into the Sutras in my part at this conjecture, using your references.May all beings reach Peace within themselves! 
jasminka 

Posted on: 2005/7/24 10:03 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Hi ShaminI too have suspected there is some difference, which I am unable to pin down in the Suttas. However, the contextual difference between the renditions of the 5 aggregates and the rendition of the Paticca Samuppada sequence may not be due to this difference (as I will explain later).Dealing with the difference between “determination” and “fabrication” first - without a knowledge of Pali it is difficult to pin down the original senses for the 2 terms. One has to depend on translations, which are not very helpful, as they are sometimes externally inconsistent with one another (not to mention some apparent internal inconsistencies as well between translations from the same source). But even a knowledge of Pali may not be a way out because the Pali itself is apparently a second or third generation translation from the source (the First Convocation of Arahants after the passing of the Buddha). So, the translator may be unable to help it either.[In fact, my understanding of this history of translations is this: the original Tripitaka was first translated into the Sri Lankan language in the pre-Christian era, from which an Indian monk translated it into the Pali to make it more generally available to the people on the Asian sub-continent. The present translations into the English are from this Pali. Perhaps your Sinhala translation contains the more original meanings (???) as it apparently is a first generation translation from the original Tripitaka, which appears to have got lost in the sands of time. If so, it would be interesting to learn what it would have to offer by way of helping to resolve some of the differences and inconsistencies.]However, not withstanding the above, I suspect the difference is as follows:• “fabrication” is that which determines something else eg. in/out breaths determines body, thought/deliberation determines speech and sensation/perception 	
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Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

determines mind• “determination” is that which is determined by something else (i.e the determined) eg. action – bodily, verbal and mental - is determined by mind. The former are “sankhara” and the latter are “sancetana”. “Sankhara” is passive and “sancetana” is active.So, in/out breaths are “kaya sankara”, thinking/deliberating are “vaci sankhara” and sensation/perception are “citta sankhara”.Whereas bodily action is “kaya sancetana” and verbal and mental are “vaci sancetana” and “mano sancetana”.The reason “mano sancetana” are termed as such and not “citta sancetana” (to correspond with “citta sankhara”) is that the former derive from thought (“mano sankhara”), which, according to causation (“kamma”) must precede the actual worldly event that develops the “citta sankhara” (feeling/perception), in the “mind” or “consciousness”. So, the term “citta sancetana” cannot point to anything with existential validity, and therefore is a non-entity, for thought precedes “mind”. Thought actually sets up mind. [In fact, thought (mano) can be seen to be a movement from the past to the present, for we can think out the present only in relation to our past conceptual structures, even when that thought may be “original scientific” thinking, such as the Theory of Relativity; whereas “citta” is always the present mind-state or consciousness.]Having triggered off from the interaction of the sense bases with the forms, the “citta sankhara” are mediated by the “mano sankhara” to eventually lead up to “kaya/vaci/mano sancetana”My previous post however, does not follow the above distinctions, but prefers to use the single term “determination”, whereas the Sutta translations on the Access-to-Insight web site prefers to use “fabrication”. However, there clearly is a distinction between (1) action deriving from the passive mental state (which I equate with the effect from previous causations (“kamma-vipaka”) and (2) action deriving from the active mental state (which is clearly causative or creative of fresh “kamma”).I wish that a reader with better knowledge of the Suttas would shed some light on the above.As to the use of the term “sankhara” in 2 different contexts in the rendition of the 5 aggregates and dependent arising respectively, I myself was not previously aware of this. But having read your post, the contextual difference you mention appears to make some sense for it appears to me that the “sankhara” of the 5 aggregates are “mano sankhara”, whereas the Paticca Samuppada formulation refers to “sankhara” in the generic sense embracing “kaya”, “vaci” and “citta”, the latter developing further through the secondary action of “mano sankhara” on sense/percept consciousness arising from contact (“phassa”).The “mano sankhara” having affected the “citta sankhara” then proceeds to generate “cetana” in accordance with that affectation. Mindfulness (“sati”) has to take over here if it were to be prevented from generating “action” in the mental, verbal and bodily spheres, (“mano”, “vaci”, “kaya”) in line with its nature. (Some of this action will be “good” action, but is causative nevertheless). 	
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There clearly is not a direct linear relationship between each of the sankharas and sancetanas. There is no relationship between the 2 for “kaya” and clearly, “citta” and “mano” are different. Only “vaci” appears to bear some semblance of continuity from “vaci sankhara” to “vaci sancetana”. But it is yet possible that the former is strictly communicative whereas the latter is action-oriented (i.e. causative), flowing directly from “mano-sankhara”. In the latter event, there is not even a direct link between “vaci sankhara” and “vaci sancetana”.Having said all this however, I am still confused as to what the sutta translations are actually rendering because I do not seem to be able to pin my “informed hunches” (informed through various readings and the investigation of experience) down to the Suttas. In fact, I am now realizing that my references to the Bhumija Sutta in the context of “mano sancetana” may not be quite correct.In the Bhumija Sutta, the Buddha appears to be referring to action as a whole, not just the passive or active components of it. He simply ends the discourse stating that ignorance (“avijja”) is at the root of it and the dispelling of ignorance will bring the whole contraption to an end. From http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-025.html ,"Now, ignorance is bound up in these things. From the remainderless fading & cessation of that very ignorance, there no longer exists [the sense of] the body on account of which that pleasure & pain internally arise. There no longer exists the speech... the intellect on account of which that pleasure & pain internally arise. There no longer exists the field, the site, the dimension, or the issue on account of which that pleasure & pain internally arise."Clearly, the ending implies action as a whole, and my earlier citation may therefore be out of context. (I wonder if any reader could shed some light on a citation that would match the context).Not withstanding the above, the more fundamental issue in the previous post might well be my use of the term “mano sancetana” to differentiate the passive mind-state from the active mind-state (which, I had termed “cetana”). In the light of what I have stated above, this is no longer valid. It may well be that the passive mind state that contains cause-effect intention (“kamma-vipaka cetana”) is simply “mano sankhara” and not “mano sancetana”, the latter being the active causative mind-state commonly termed volition (“cetana”). [If kamma-vipaka operates through feeling (“vedana”) as texts indicate, then this interpretation should be correct. And the term “cetana” may well be a generic term to capture volition at the bodily (“kaya”), verbal (“vaci”) and mental (“mano”) levels in the sequence leading up to naming “nama”].[Incidentally, the 2 suttas, Paticca Samuppada Vibanga and Sammadhitti, appear to be giving different translations for “nama-rupa”… the former rendering it as “name/form” and the latter as “mentality/materiality” - a case of internal inconsistency from the same source (???). Perhaps the original Pali contains the same inconsistency (???). So it now turns out that the reference to the sutta not bearing out the interpretation I had given in my previous post is no longer valid, as my interpretation is only inconsistent with the latter sutta.]Semantics, semantics, semantics… hopefully nothing more than this. If it actually can turn out to be more than semantics, then my previous post would be misleading (not to mention the sutta themselves) … but I don’t see how, if 	
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Dhamma texts are also not misleading.I guess we all need to sit down and meditate, forgetting all of the suttas and their various renditions, and thereby aspire to be Arahants so as to dispel all of the confusion. But even this may not be possible since the Buddha has apparently stated that the only way to dispel ignorance (“avijja”) is to hear the Dhamma from the accomplished ones, the Arahants, as meditation alone will not bring one to it without directed enquiry ("vitakka") and investigation ("vicara"), which is only possible if we learn where and how to look.I guess all of this would have to be so, considering that any attempt to render the teaching in the written idiom cannot but lead to obfuscation of meaning due to the limitations inherent in this medium.With Mettajasminka 
shamin 

Posted on: 2005/7/26 20:48 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Dear Jasminka,After research into the Sinhala translations (by Venerable Kiribathgoda Gnanananda) of the Chula Vedalla Sutra(MN01), Samma Ditti Sutra(MN01), Maha Haththipadopama Sutra(MN01) and Vibhanga Sutra(SN02) and excerpts from the Gothama Sutra(SN02), Bhumija Sutra(SN02) and Kajjaneeya Sutra(SN03), the following are apparent:The Pali word “Sankhara” is used in many different contexts in the Dhamma: A) With regards to the Five Aggregates,Sankhara(Punnyabhi, Apunnyabhi and Aanenjabhi)=Chethana=Sanchethana=?DeterminationsThese arise due to Contact(Passa) at each of the Six Sense Bases.Thus there are 6 types:1. Rupa sankhara/chethana/sanchethana(from eye)2. Sotha sankhara/chethana/sanchethana(from ear)3. Ghana sankhara/chethana/sanchethana(from nose)4. Rasa sankhara/chethana/sanchethana(from tongue)5. Kaya sankhara/chethana/sanchethana(from body)6. Mano sankhara/chethana/sanchethana(from mind)Since Chethana creates Karma and this conditions the “next set of”(my terminology) Five Aggregates, these are also known as Abhisanskhara=?Determinants(see Kajjaneeya Sutra(SN03)) B) With regards to the law of Dependant Origination(Avijja--->Sankhara--->Vinnyana etc), Sankhara=Kaya, Vachii and Chiththa Sankhara(see Chula Vedalla Sutra(MN01)){The terms chethana and sanchethana are NEVER used when in this context as synonyms of sankhara)Kaya = In breath/Out breath 	
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Vachii = Vithakka/VicharaChiththa = Sannya/Vedana(the term "Mano" is NEVER used here as a synonym of Chiththa)C) With regards to the whole of Dhamma, (as in “Vayadhamma Sankara”)Sankhara=All conditioned phenomena = All that is impermanent, unsatisfactory and non-self = All that are under the Cause and Effect relationship(Dependant Origination).(In this sense, Nirvana is the only Non-Sankhara=Asankatha) It can be seen that failure to interpret the Pali word “Sankhara” with regards to the context it is used in the Dhamma could give rise to confusion.Metta to all! 
jasminka 

Posted on: 2005/7/27 8:22 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Hi ShaminSo, are determinations (or “fabrications” in the Access-to-Insight translations) “abhisankara” according to the suttas?. If so, I will have some difficulty making sense out of the Dhamma. There is something clearly not right here…“Abhisankhara”, as I have understood it, is related to the meritorious (“punya”) and demeritorious (“apunya”) intention. (Hence, your above “punyabhi”, “apunyabhi” and “anenjabi”). My understanding is that these play their part in determining “intention” in the lead up to “nama” in “nama-rupa” of the dependent co-arising (“paticca samuppada”) formulation [Paticca Samuppada Vibanga sutta]. So, they play their part in determining “cetana”, which is the volitional intention underlying the present act, which creates further causation (“kamma”). This causation is “punya”, “apunya” or “anenja” depending on whether they are meritorious, demeritorious or neutral intentions. These “abhisankharas” are therefore CONSEQUENT TO the initial determinations (“sankharas”) or the initial intentions (“cetanas”) that arise immediately on contact (“phassa”).These initial and immediate determinations (“sankhara”) or initial and immediate intentions (“cetana”) that arise upon contact (“phassa”), are “kamma-vipaka cetana” before leading up to “kamma-causing cetana” (my expression). This is because our initial determinations about a contact experience is always in accordance with our previous “kamma” or causations (be they meritorious, demeritorious or neutral). If this were not so, then we cannot possibly be “conditioned” beings and the whole of Dhamma falls apart.If “abhihsankaras” are what arises upon “contact”, what then are “mano sankhara”, according to the suttas? Is it the same as “abhisankhara”? Or is there a difference? If so, what is this difference? The only reference I seem to be able to find appears to be in the Bhumija Sutta (or in one of the suttas immediately following the Bhumija Sutta, the name of which I do not have at present), but this reference is far from clear, as it seems to be directed to the “sancetenas” – “kaya”, “vaci” and “citta”. (In fact, my understanding is that “mano sankhara” lead up to the latter 3, and this makes perfect sense because we always tend to repeat our 	
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Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

previous causations in our new actions precisely due to the fact that the 5 holding aggregates are conditioned by past causation).Therefore, to summarise my understanding of the above –Contact (“phassa”) triggers off “mano sankhara” [which derives from the 5 holding aggregates (“panca upadana khanda”) from the past, and not from the 5 aggregates (“panca khanda”),which are involved in the present contact (“phassa”) experience, and which thus have not become “holding aggregates” yet]. The “mano sankhara” from the 5 holding aggregates then further (i.e. secondarily, not primarily) determine “citta sankhara”, which itself starts off as sensation and perception (i.e. eye-consciousness) directly (i.e. primarily) from the present contact (“phassa”) experience, which involve the 5 aggregates (and not the 5 holding aggregates). This determination then leads to “kaya sancetana”, “vacisancetana” and “manosancetana”, which are the “punya”, “apunya” and “anenja” abhisankhara that accord with the secondarily determined feeling/perception (secondarily-determined by the impact of “mano sankhara”), if not overriden by conscious counter-intention.[Even though the above have to be stated in a progressive sequence, they all are actually co-arising].The Buddha has stated in one of the suttas (I think it is the Cula Vedalla Sutta) that there are only 3 classes of “sankharas” (“kaya”, “vaci” and “citta”), which therefore MUST mean that the “mano sankhara” are eventually part of “citta sankhara”, through the action of the 5 holding aggregates upon present experience (present 5 aggregates) to lead to “mano sancetana”, “vaci sancetana” and “kaya sancetana”. How could it be otherwise? Either it is this, or there is no such thing as “mano sankhara”, but the Bhumija Sutta (and the others in that class) appear to indicate otherwise.In summary, my difficulty with your explanation is that it leaves out the role of “kamma-vipaka cetana” in determining present action (“kamma”). This latter is what occurs in the “nama” process in the paticca samuppada formulation. The former however is what arises immediately upon contact (“phassa”), for we tend to act in accordance with our conditioning (this is obvious fact). “Act” is new “kamma” and “conditioning” is present “vipaka cetana” from previous acts (previous “kammas”). They may all ultimately derive from contact (“phassa”), but this explains nothing.In conclusion, your clarifications are in accordance with the understanding I presently have, but without the connection of the “cause-effect” element in the present “causation” formation. Or, stated differently, the previous “kamma” (or “conditioning” or “causation”) in the present “cetana” (or “intention” formation).Mindfulness (“sati”) is supposed to intervene between the two to prevent the flow of “kamma vipaka cetana” in the initial contact experience into new “kamma-causing cetana” (my expression) in the “nama-rupa” formulation of the “paticca samuppada”. For example, if due to previous “kamma”, a person were to have a reflex shop-lifting intention, then such reflex intention is prevented from becoming a kamma-reinforcing volitional intention through the intervention of mindfulness (or any of the other 4 checks on behaviour).If my above summary is not supported by the suttas, then I would like to know how is it that past conditioning affects present action? 	
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It is this sort of gap in the logical sequence that leaves one wondering if the Pali translations are correct and complete or whether the commentaries (both formal, and informal as in our present discussion) on these translations are correct and complete.Also, what is the difference between “cetana” and “sancetana”? Is “cetana” a generic term to cover the 3 “sancetana”… “kaya”, “vaci” and “citta” in the Bhumija Sutta, as I suspect it is? If this “hunch” of mine is correct, then “sancetana” is kamma-causing intention and differentiates itself from the “kamma-vipaka cetana” derived from the “mano sankhara”. “Cetana” then becomes a generic term that covers the flow of intention from cause-effect to fresh causation.This has been a most interesting thread (for me, personally, as I am sure it must be for you as well), and it would be good to obtain the complete picture of this issue of the connections of the 5 aggregates of experience with dependent co-arising that coherently explains the movement from “kamma-vipaka cetana” to the clearly “kamma-causing cetana” in the “nama-rupa” link of the Paticca Samuppada formulation.In the process, I suspect, the distinction between “citta sankhara”, “mano sankhara” and “abhisankhara” will also become clear, as would their connections with the 3 "sancetanas" and with "kamma" and "kamma-vipaka".If matters as these are not cleared up, the resulting gaps in the suttas and commentaries (if there are gaps, actually) will leave the Dhamma incoherent. This incoherence could then lead to some of the outlandish positions taken up by people like “Swarna” (I have been to your Dhamma web site. Thanks again for that link).With Mettajasminka 
shamin 

Posted on: 2005/7/27 21:54 

Not too shy to talk 

Joined: 2005/6/8 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Dear Jasminka,Yes, the final passages of Bhumija Sutra(SN) appears very confusing:“When there is a body, pleasure & pain arise internally with bodily intention as the cause; or when there is speech, pleasure & pain arise internally with verbal intention as the cause; or when there is intellect, pleasure & pain arise internally with intellectual intention as the cause.” "From ignorance as a requisite condition, then either of one's own accord one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or because of others one fabricates bodily fabrication on account of which that pleasure & pain arise internally. Either alert one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or unalert one fabricates bodily fabrication on account of which that pleasure & pain arise internally. (Similarly with verbal & intellectual fabrications.)” "Now, ignorance is bound up in these things. From the remainderless fading & cessation of that very ignorance, there no longer exists [the sense of] the body on account of which that pleasure & pain internally arise. There no longer exists the 	
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speech... the intellect on account of which that pleasure & pain internally arise. There no longer exists the field, the site, the dimension, or the issue on account of which that pleasure & pain internally arise." But what should be done now is think that:1. Lord Buddha is our teacher. He had supreme wisdom.2. We are only disciples.3. We are yet to perfect the Noble-Eightfold Path.4. This part of dhamma is not within our grasp at the moment.5. Notwithstanding, we would continue to develop the Noble-Eightfold Path. 6. Someday it may become apparent to us.By-the-way, the Dhamma Talks at www.mahamevna.org are more worthwhile than that “Swarna” business.With Metta,Shamin. 
jasminka 

Posted on: 2005/7/28 9:07 

Not too shy to talk 

Joined: 2005/6/28 

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Posts: 29 

Re: The Five Aggregates(Pancha-Upadana-Skanda) 

Thank you, Shamin, for your inspiring post. I myself have come to the conclusion that the only way that I would make sense out of everything is to develop the practice on a full-time basis. I am moving toward this objective, and hope to get to it in a few years time when my responsibilities to this world are all done and complete.I have read the Dhamma Talks in the mahamevna.org site. They are very inspiring. My reference to the “heresy” issue was to illustrate that, with the ready availability of the suttas and other commentaries in this internet age, any unfilled gaps in these suttas and commentaries could be filled up by people (who have not seen the Dhamma in their own experience) with theories that attempt to make sense of it. And this very availability of electronic communication means would allow them to spread their theories, as appears to have happened in this instance. And so, it would become incumbent on monks who have developed insight into dhammas in their own experience to distil the Dhamma out of the suttas in an idiom that would be readily comprehended in today’s world.It would appear that Mehamevna is currently in the process of doing this, and this is very inspiring. Much more remains to be done before the risks attendant on the availability of mass electronic communications could be effectively countered.With Mettajasminka 
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shamin 

Posted on: 2005/7/9 9:24 

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The Five Aggregates(Pancha-Upadana-Skanda) 

Dear viewers,What is your understanding regarding the following:1. What are the Five Aggregates?2. How do you see the Five Aggregates working in you?3. How do the Five Aggreagates relate to the Six Sense Bases?4. How can the Five Aggregates be explained as a Cause and Effect process?5. How is self-view(Sakkaya Dithtiya) created regarding the Five Aggregates?6. How do you see/understand the self-view(Sakkaya Dithtiya)working in you?7. How do you see/understand when self-view(Sakkaya Dithtiya) is lost?My wish is that your kind answers would lead to enchancement of Wisdom. FlatPrevious Topic | Next Topic 
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» The Five Aggregates(Pancha-Upadana-Skanda)shamin
2005/7/9 9:24 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/10 13:35 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/11 8:45 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/11 20:37 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/12 12:16 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/13 14:09 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/13 21:06 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/14 5:33 
Re: The Five Aggregates(Pancha-Upadana-Skanda) june
2005/7/20 18:42 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/22 22:17 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/23 20:36 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/24 10:03 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/26 20:48 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/27 8:22 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/27 21:54 
Re: The Five Aggregates(Pancha-Upadana-Skanda) jasminka
2005/7/28 9:07 
Re: The Five Aggregates(Pancha-Upadana-Skanda) shamin
2005/7/20 22:28 
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Buddhist Society of Western Australia Forum Index General Discussion Kusala Karma? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/27 3:09 

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Kusala Karma? 

Whats is the definition of Kusala Karma? Is it similar to whats is known as a good thing in other religions? 
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Posted on: 2005/7/27 3:09 

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Kusala Karma? 

Whats is the definition of Kusala Karma? Is it similar to whats is known as a good thing in other religions? 
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Posted on: 2005/7/27 3:09 

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Kusala Karma? 

Whats is the definition of Kusala Karma? Is it similar to whats is known as a good thing in other religions? 
----------------May All See Right From Wrong 
grasshopper 

Posted on: 2005/7/27 7:28 

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Re: Kusala Karma? 

Hi KaNa,Kusal - Actions whose vipaka will take u closer to NirvanaAkusal - Actions whose vipaka will deviate u from Nirvanagood and bad becomes an increasingly controversial issue I guess when u consider different cultures, time, state of health etc. In the end I guess it all boils down to intention which for me is something I really can accept. As to what other religions say about good and bad, I certainly feel that there are overlapping areas but not all Kusal is considered to be good in other religions. For example, taking refuge in Buddha, Dhamma, Sangha is a Kusal but there are other religions that say if u are not accepting their faith u r destined to go to Hell.Also, killing other animals with intention no matter whatsoever the reason is will be a violation of the 1st precept and is an Akusalin Buddhism but as u may know, there r religions which justify it as a good thing under some conditions.Here is something Ajahn Brahm says..."If it hurts don't do it" 	
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that's my 2 cents worth anyway,with metta, 
---------------- 
june 

Posted on: 2005/7/27 19:16 

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Joined: 2005/4/6 

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Re: Kusala Karma? 

Hi,Kusala Karma means "wholesome karma"....karma means "action", or more technically "volition."the three roots of the wholesome are non-greed, non-hatred, and non-delusion. keeping the five precepts is defined to be wholesome in the Pali Canon.inversely, the three roots of the unwholesome (a-kusala) are greed, hatred and delusion. breaking the five precepts is defined to be unwholesome.hope that helps.cheers,june 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
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Posted on: 2005/7/27 3:09 

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Kusala Karma? 

Whats is the definition of Kusala Karma? Is it similar to whats is known as a good thing in other religions? 
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Posted on: 2005/7/25 16:34 

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women who shave their heads 

How many women do you know who aren't ordained but shave their head? 
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2005/7/25 16:34 
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Posted on: 2005/7/25 16:34 

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women who shave their heads 

How many women do you know who aren't ordained but shave their head? 
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2005/7/25 16:34 
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2005/7/25 21:03 
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Posted on: 2005/7/25 16:34 

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women who shave their heads 

How many women do you know who aren't ordained but shave their head? 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
onemind 

Posted on: 2005/7/25 17:04 

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Posts: 315 

... 

Hi June,Can't say that i know many women who shave their head. Usually when someone shaves their head it is a sign of a major psychological change within them. At least thats what people told me the last time i shaved my head. Or some political gender statement.So i guess my answer is none With Metta 
----------------Being nobody, going nowhere.... 
june 

Posted on: 2005/7/25 17:38 	
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Re: ... 

Ok, ok...I get the hint. :) ...Do you have to be that sarcastic? :)How about hot weather and fallen hair that gathers on the bathroom floor thats disgusting to touch (i speak for myself), and real striving in meditation.Sorry do I sound boring. :)(No offence intended by the way, but you really had it coming)Cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
onemind 

Posted on: 2005/7/25 21:03 

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... 

hehe Sorry about the sarcasm, I was going to start going on about lesbians and stuff but thought that would be going too far Just out of curiosity, why did you ask? I must say, I feel alot more spiritual with a shaved head 
----------------Being nobody, going nowhere.... 
Rajio 

Posted on: 2005/7/25 21:34 

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Re: women who shave their heads 

Hi JuneI have a couple of female friends who have in the past had their head shaved. My sister has extremely short hair (though not shaved) and it suits her.From your other post I sense that you are considering leaving the robes. I just want to say that leaving the robes isn't a failure any more than wearing the robes is a success. You can follow the teachings of the Buddha whatever you are wearing, so whether you find yourself wearing robes or jeans in the future good luck.Ian Seta 
onemind 

Posted on: 2005/7/26 1:06 	
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Hi again,I just seen your other post and just realized you were a monastic. I thought you were just asking out of curiousity. I hope nothing i said above you found offensive. Metta 
----------------Being nobody, going nowhere.... 
Dhamma36 

Posted on: 2005/7/26 7:38 

Not too shy to talk 

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From: Morley, Western Australia 

Posts: 29 

Re: women who shave their heads 

I know quite a few women with shaved heads who are not ordained. In fact, only one of them would consider herself spiritual at all.One of my friends finds a shaved head most practical as she travelles a lot. Another is involved with the dance culture over here and it's an expression of that (a counter culture thing).I guess in our western culture a woman with a shaved head really doesn't stand out much at all.Personally i think it's great With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
june 

Posted on: 2005/7/26 15:44 

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Re: women who shave their heads 

Quote: 

I just want to say that leaving the robes isn't a failure any more than wearing the robes is a success. You can follow the teachings of the Buddha whatever you are wearing, so whether you find yourself wearing robes or jeans in the future good luck. 
Thank you :) you are such great support. I will send you a kiss after I leave the robes. 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 	
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june 

Posted on: 2005/7/26 15:49 

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Re: ... 

Quote: 

I just seen your other post and just realized you were a monastic. I thought you were just asking out of curiousity. I hope nothing i said above you found offensive. 
You're turning out to be quite a sensitive guy after all, thanks :) No offense taken. I don't get offended that easily about things not related to the Thai Sangha and its general oppression of ordained women. I hope my post didn't offend you, either. :)Cheers,No man means all he says, and yet very few say all they mean, for words are slippery and thought is viscous. --Henry B. Adams 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Dhamma36 

Posted on: 2005/7/26 17:01 

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Re: women who shave their heads 

Hello JuneI was just wondering if maybe you would be able to still remain a monastic if perhaps you were away from your present area and the situations your in. Please excuse my ignorance but if the Thai forest tradition is practised in many countries such as here in Australia then maybe the general atmosphere in these countries is different from where you are. Again, i don't know what you have been experiencing but maybe if you want to continue as a monastic then this could be an option.Again, whatever you decide to do i completely agree with Ian, the very best of wishes for you with the Dhamma.With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
june 

Posted on: 2005/7/27 16:22 	
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Re: women who shave their heads 

Quote: 

I was just wondering if maybe you would be able to still remain a monastic if perhaps you were away from your present area and the situations your in. 
Hello Dhamma36 -Thanks for your concern. :) Do you mean go live as a monastic abroad or do you mean I shouldn't disrobe?...Because I do have one problem, and that is the abbot here does not want me to disrobe but I am going to in any case (in about a week), as that was actually my wish since day 1 of ordination. I've been struggling for 3 months now, can't believe I'm still alive.There is a possibility I ordain again in the future, but most likely not in Thailand ever again. But I think I need to disrobe first, and decide other things later, as the abbot has huge plans for me to stay this way, and he's got psychic powers.Anyways, thanks for caring. You surprised me with your post. :)June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Dhamma36 

Posted on: 2005/7/27 16:54 

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Re: women who shave their heads 

Hi JuneSorry for the confusion, i do tend to have trouble writing exactly what i mean sometimes My meaning was that, providing of course you wanted to remain a monastic, that going abroad may be an option for you. I only have the Sangha here in Perth to go by but there seems to be no equality problems that i have noticed. Both the nuns and monks are treated with the same amount of great respect whenever i see anyone interacting with them. I have heard that it is similar in England also.There are obviously some hard choices to make but,whatever you decide to do may you find happiness With Metta 
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june 

Posted on: 2005/7/27 17:38 

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Re: women who shave their heads 

HiYeah, there seems to be no discrimination problem between monks and nuns abroad (from the talks i've listened to, both sexes seem pretty happy :) ), especially in the western world and in the asian world for the Mahayana tradition. So I'm quite pleased you guys are handling all my complaints pretty well, I mean, without really knowing what I'm going through, but giving great emotional support...Thailand is unfortunately at the bottom with its treatment of ordained women, the worst of all Buddhist countries. I feel like I am being taken advantage of. Not so much the "no respect" problem, but Thai nuns are more like temple attendants than renunciates. I can live at home a more renunciate life. The strange thing is, other Thai nuns don't feel anything and criticize me that i feel the way i do. Brainwashed and a screw loose, I imagine.I talked to Ajahn Brahm about this actually and he suggested that monks and nuns shouldn't be living in the same monastery in the first place, and I totally agree this is the root of my problem.Anyways, I gonna go home soon and rest for a while first. (i really need that)...talk to you later :) You take care too.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
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Posted on: 2005/7/25 16:34 

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women who shave their heads 

How many women do you know who aren't ordained but shave their head? 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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» women who shave their headsjune
2005/7/25 16:34 
... onemind
2005/7/25 17:04 
Re: ... june
2005/7/25 17:38 
... onemind
2005/7/25 21:03 
Re: women who shave their heads Rajio
2005/7/25 21:34 
... onemind
2005/7/26 1:06 
Re: ... june
2005/7/26 15:49 
Re: women who shave their heads june
2005/7/26 15:44 
Re: women who shave their heads Dhamma36
2005/7/26 17:01 
Re: women who shave their heads june
2005/7/27 16:22 
Re: women who shave their heads Dhamma36
2005/7/27 16:54 
Re: women who shave their heads june
2005/7/27 17:38 
Re: women who shave their heads Dhamma36
2005/7/26 7:38 	
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Buddhist Society of Western Australia Forum Index General Discussion orca connection.....something beautiful to watch... Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/22 8:44 

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orca connection.....something beautiful to watch... 

Ok...this is a little off topic, but stunningly beautiful, and if you ever need a moment to inspire some peace it would be watching the orca off of Vancouver Island, Live video streaming of the whales ...underwater and from several positions along the shoreline, all to the lovely sounds of the whales picked up on underwater mics .....I have watched this site for years, part of an extensive research program by Dr. Spong and family....www.orca-live.net.......enjoy Beautiful British Columbia...the webcast is live, so you can usually catch a sunset and sunrise if you time it right!....Kara FlatPrevious Topic | Next Topic 
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Re: orca connection.....something beautiful to watch... Dhamma36
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Re: orca connection.....something beautiful to watch... Algonquin
2005/7/24 14:50 
Re: orca connection.....something beautiful to watch... kara
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Posted on: 2005/7/22 8:44 

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orca connection.....something beautiful to watch... 

Ok...this is a little off topic, but stunningly beautiful, and if you ever need a moment to inspire some peace it would be watching the orca off of Vancouver Island, Live video streaming of the whales ...underwater and from several positions along the shoreline, all to the lovely sounds of the whales picked up on underwater mics .....I have watched this site for years, part of an extensive research program by Dr. Spong and family....www.orca-live.net.......enjoy Beautiful British Columbia...the webcast is live, so you can usually catch a sunset and sunrise if you time it right!....Kara FlatPrevious Topic | Next Topic 
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» orca connection.....something beautiful to watch...kara
2005/7/22 8:44 
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Re: orca connection.....something beautiful to watch... Algonquin
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Re: orca connection.....something beautiful to watch... kara
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Posted on: 2005/7/22 8:44 

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orca connection.....something beautiful to watch... 

Ok...this is a little off topic, but stunningly beautiful, and if you ever need a moment to inspire some peace it would be watching the orca off of Vancouver Island, Live video streaming of the whales ...underwater and from several positions along the shoreline, all to the lovely sounds of the whales picked up on underwater mics .....I have watched this site for years, part of an extensive research program by Dr. Spong and family....www.orca-live.net.......enjoy Beautiful British Columbia...the webcast is live, so you can usually catch a sunset and sunrise if you time it right!....Kara 
Dhamma36 

Posted on: 2005/7/22 14:11 

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Re: orca connection.....something beautiful to watch... 

This is stunning !!Thank you so much for sharing this site with us With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
Algonquin 

Posted on: 2005/7/24 14:50 	
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Not too shy to talk 

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From: Dublin, Ireland 

Posts: 26 

Re: orca connection.....something beautiful to watch... 

I'd second that, thanks for the link! Makes a change all right... remember a few years ago in Japan there was a new TV channel that was broadcasting a test screen of a fishtank, before they started putting out normal shows. When the regular programmes began, there was loads of complaints because everyone preferred watching the fish! 
kara 

Posted on: 2005/7/26 8:16 

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Re: orca connection.....something beautiful to watch... 

so glad some of you have found your way to the website, last year I was watching and two grey whales swam through the cameras view....wonderful ....Kara 
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Posted on: 2005/7/22 8:44 

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orca connection.....something beautiful to watch... 

Ok...this is a little off topic, but stunningly beautiful, and if you ever need a moment to inspire some peace it would be watching the orca off of Vancouver Island, Live video streaming of the whales ...underwater and from several positions along the shoreline, all to the lovely sounds of the whales picked up on underwater mics .....I have watched this site for years, part of an extensive research program by Dr. Spong and family....www.orca-live.net.......enjoy Beautiful British Columbia...the webcast is live, so you can usually catch a sunset and sunrise if you time it right!....Kara FlatPrevious Topic | Next Topic 
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Re: orca connection.....something beautiful to watch... kara
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Outlook on "Commit Suicide" Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/9 13:48 

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Buddhist Outlook on "Commit Suicide" 

Hi all,There seems to be increasing number of suicide recently .What is the buddhist viewpoint on this?1) the repercussion ?2) bad rebirth ?3) the "solution to overcome "ie what to do?Metta,Jhayi FlatPrevious Topic | Next Topic 
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2005/7/9 13:48 
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2005/7/9 14:35 
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2005/7/9 14:57 
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Posted on: 2005/7/9 13:48 

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Buddhist Outlook on "Commit Suicide" 

Hi all,There seems to be increasing number of suicide recently .What is the buddhist viewpoint on this?1) the repercussion ?2) bad rebirth ?3) the "solution to overcome "ie what to do?Metta,Jhayi FlatPrevious Topic | Next Topic 
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» Buddhist Outlook on "Commit Suicide"jhayi22
2005/7/9 13:48 
... onemind
2005/7/9 14:35 
Re: ... jhayi22
2005/7/9 14:57 
Re: Buddhist Outlook on "Commit Suicide" DhammaMike
2005/7/10 8:13 
Re: Buddhist Outlook on "Commit Suicide" Rajio
2005/7/10 8:31 
Re: Buddhist Outlook on "Commit Suicide" DhammaMike
2005/7/10 16:47 	
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Re: Buddhist Outlook on "Commit Suicide" jhayi22
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Outlook on "Commit Suicide" Register To Post 
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jhayi22 

Posted on: 2005/7/9 13:48 

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Posts: 17 

Buddhist Outlook on "Commit Suicide" 

Hi all,There seems to be increasing number of suicide recently .What is the buddhist viewpoint on this?1) the repercussion ?2) bad rebirth ?3) the "solution to overcome "ie what to do?Metta,Jhayi 
onemind 

Posted on: 2005/7/9 14:35 

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Posts: 315 

... 

Hi Jhayi,No time to discuss this at the moment At work...Although, this was discussed a while back here on a topic called, "Suicidal Theravada Buddhists".http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=196&forum=7Hope that helps.Metta 
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Being nobody, going nowhere.... 
jhayi22 

Posted on: 2005/7/9 14:57 

Just popping in 

Joined: 2005/5/2 

From: melaka, malaysia 

Posts: 17 

Re: ... 

Thanks mate... 
----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
DhammaMike 

Posted on: 2005/7/10 8:13 

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Joined: 2005/1/3 

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Posts: 54 

Re: Buddhist Outlook on "Commit Suicide" 

Quote: 

jhayi22 wrote:There seems to be increasing number of suicide recently .What is the buddhist viewpoint on this? 
As I understand it suicide would clearly seem to break the first precept and hence can be expected to lead to more suffering.Because we believe in rebirth we can see suicide will not even achieve the dubious aim of avoiding unpleasent circumstances in this life - which is the usual motivation.There are extremely rare situations where an enlightened person (a rarity in itself) may end their life so as to decrease the burden on others. 
Rajio 

Posted on: 2005/7/10 8:31 

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Re: Buddhist Outlook on "Commit Suicide" 

Quote: 

There are extremely rare situations where an enlightened person (a rarity in itself) may end their life so as to decrease the burden on others. 
I think that as with most things, motivation is the key. I once read a story about a soldier who threw himself on hand grenade, to save other soldiers. While I wouldn't be so naive as to suggest such a man was a hero (no doubt he had killed many people, and that disqualifies you from being a hero in my opinion) his act was certainly selfless. I also saw some tragic film footage from Okinawa at the end of WW2, of a woman holding a baby, jumping to their death from a clifftop. They did this because they had been told Americans were demons who would rape and torture them. 	
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In the mother's mind I imagine she was protecting her baby from a fate worse than death.Ian Seta 
DhammaMike 

Posted on: 2005/7/10 16:47 

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Joined: 2005/1/3 

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Posts: 54 

Re: Buddhist Outlook on "Commit Suicide" 

Interesting.I wouldn't have called throwing oneself on a grenade suicide as there is no intention or desire to die. Its more of an acceptance of death. But maybe I'm being too narrow in my definition of suicide. 
jhayi22 

Posted on: 2005/7/24 10:53 

Just popping in 

Joined: 2005/5/2 

From: melaka, malaysia 

Posts: 17 

Re: Buddhist Outlook on "Commit Suicide" 

Probably due to IGNORANCE not accepting "life as it is"and wanting (too much attachment)to be free from all mental and physical suffering.How many of us have the right understanding when in extreme mental and physical suffering ?There must be a level of wisdom to understanding all of the above and not commiting suicide when things get extremely low. 
----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Outlook on "Commit Suicide" Register To Post FlatPrevious Topic | Next Topic 
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jhayi22 

Posted on: 2005/7/9 13:48 

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From: melaka, malaysia 

Posts: 17 

Buddhist Outlook on "Commit Suicide" 

Hi all,There seems to be increasing number of suicide recently .What is the buddhist viewpoint on this?1) the repercussion ?2) bad rebirth ?3) the "solution to overcome "ie what to do?Metta,Jhayi FlatPrevious Topic | Next Topic 
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» Buddhist Outlook on "Commit Suicide"jhayi22
2005/7/9 13:48 
... onemind
2005/7/9 14:35 
Re: ... jhayi22
2005/7/9 14:57 
Re: Buddhist Outlook on "Commit Suicide" DhammaMike
2005/7/10 8:13 
Re: Buddhist Outlook on "Commit Suicide" Rajio
2005/7/10 8:31 
Re: Buddhist Outlook on "Commit Suicide" DhammaMike
2005/7/10 16:47 	
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Buddhist Society of Western Australia Forum Index General Discussion schizophrenia/mental health and the Buddhist perspective/kamma Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/7/10 12:10 

schizophrenia/mental health and the Buddhist perspective/kamma 

Hi everyone, here is one of my struggles in life, a little hard to discuss, but, well here goes, my absolutely beautiful now 18 year old son, became seriously ill with grandiose paranoid schizophrenia at age 15...he was rehospitalized on the weekend again, this will be his third hospitalization after another fall into paranoia, delusion....he has had many scrapes along the way, it is not that he argues or disagrees with maintaining his medication, he simply forgets, his cognitive ability has been reduced dramatically. He deals with the side effects....I have found that my own practice of meditation has created a deep bond between my son and I even when he is feeling intense fear. I am able to be with him, not react to the outward manifestations and simply be there...it also has been greatly beneficial when dealing with our mental health system for adolescents...which is I am sad to report deploreable in its ability to address the needs of these youth.My sons father, suffers with the same illness, and left when my son was a few months old due to his own delusion. The paternal grandmother also suffers with a similar illness bi-polar. as well as five other direct relatives on his paternal grandmothers side.So I understand that this can be genetic, but part of me wonders .....What I constantly hear in my son is that when it all becomes unbearable he falls into depression, and wonders what he did wrong, or what did he screw up...this I believe is perpetuated by the system that tries to help look after him.He has no insight at all in regards to his illness...for him it is everyone else that is having a problem...sometimes I think he is right...our need to stuff his way of being into what our society has become seems ridiculous..The lad is high functioning , extremely independant, creative, he is a very likeable young man...and yet, if he stops taking his medication he slowly becomes angry, irritated, his mind strings together his life like 	
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a bad LA street movie...conspiracies, paranoid delusions..he gets to the point where everyone and everything is of suspicion for his physical feeling of fear, it is as if his mind starts to create a scenario to fit the bodies response...as though something is sending out the wrong message...and then his brain starts working overtime, he stops eating for fear of being poisoned, he stops sleeping as something must be happening to him while he sleeps that is causing the fear, he simply starts to self destruct.It was the hardest moment of my life to hear him tell me that he was not eating or sleeping, and that he knew I was not his mother, that the aliens needed to take him back...I knew in that second he was not safe in his own mind.He gave me the greatest gift and I don't know if he will ever understand what it means to me....in a dark moment, when I really thought there was no hope, and I was exhausted at the effort...an utterly frustrating moment found me somehow directed to the local Thai temple...I walked through the gate, and had simply found home...a long story ..but a part of me had always felt disconnected to the world, due to being brought up in a family that was impossible for me to understand, I guess the statement would sound something like....I had found my people ..and they were Theravadan forest monks...it was like some long awaited home coming...absolutely beautiful.So I studied meditation with them....and have never looked back. What I am wondering as I study further is ....what is this for my son...in the Buddhist perspective, I would really like to hear some heartfelt interpretations of this illness, through the Buddhist perspective. I feel that there is an element of Kamma playing out here..as both my ex husband, and my son struggle with the same illness, my son deeply wanted a relationship with his father, which was a chaotic series of interactions, my son seemed unable to grasp the concept that his father was ill, and that it was this illness that was affecting the way he was with him, there one day, and then gone with no word for months..sometimes years. Just as my son seemed to be able to understand what it was that his father was working through in his life, on a compassionate level, my son slowly became ill himself, ....at first we thought he was taking drugs, only to quickly realize that the boy was struggling in his own mind. I struggle to maintain the moment with my son, what usually catches me off guard is a welling of feeling when I run into someone who used to play hockey with him, or baseball...and I have worked diligently at letting go of what the past was for him, allow for a different future, allow that to be....but everyonce in a while, it catches me ....out of nowhere and I am left with a deep sadness.I thought I had done a fantastic job of supporting my son to be independant, and make choices out of consideration, that whatever he wanted to do in life was possible..and that ..that could look like anything he chose...I was not prepared for the deeper layers of what lay beneath that assumption...that actually I was pretty attached to him at least being able to smile...or enjoy some simple joys in life. To feel some peace in his life...those both seem rather difficult.Meditation helps immensely , but I think there is more here, as I 	
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investigate the mind and its delicate nature..its subtle shifts and ways of distracting ...I would like to hear everyones comments and questions about this topic.I am happy to share what I know in regards to this...My son used to be an amazing athlete, allstar baseball, triple A hockey, an artist, snowboarding competitions, he seemed to really love life, happy , smiling, yelling woohoo..on his skateboard...he wrote beautiful poetry ...he would download the latest waffle recipe from a B&B and cook us all sunday breakfast...I love that he gave me a lecture about using immitation vanilla..he insisted on doing his own shopping for these recipes, much to the enjoyment of our local market owner...he also had a deep connection to people, in the empathic sense, he always could tell if someone needed a hug, or a kind word, he adored his little sister, and would play with her endlessly...I miss that they use to laugh uncontrollably over something they had just done...I remember him consoling his older over achiever sister, when the kids at school began teasing her because she was really smart...she was miserable, because of it, and I overheard him telling her how amazing she was , and to ignore them....at this moment, he seems to have great difficulty being in their presence, as if somewhere undereverything it is too painful for him...oh this all makes me sigh deeply...When my sons illness takes over, he is no longer present, he seems to be in a world of his own barely able to hear us talking to him, through all the other chatter in his mind.Lately a disturbing mannerism began to occur, I was making him coffee..and to give him something to do I asked him to get the cream out of the fridge..he went over to the fridge but did not open the door, when i asked him if he found the cream in the fridge..he opened the door, then stood there again blankly staring into the fridge..when I asked him what he was doing, he simply said,checking things out, I said, you were getting the cream out of the fridge, and he responded by saying right..ok..and then picked up the butter...I went over and put the cream carton in his hand..he has been doing this alot lately., unable to complete a thought and action, stuck in the middle left confused. We have gotten very good at not pointing out the disjuncts, the wrong statements, as they only create more fear and confusion for him, as he tries to make sense of what is going on...so I am opening this up for discussion in the BSWA....what I have learned over the last few years, is through my open communication with this topic, due to its tender nature, I have heard many people open up and share their own experiences with this, it was quite surprising to me to find out that many people I have known for a very long time, had been keeping their own stories secret due to the perceived stigma of mental illness...only just yesterday a new friend shared that their son of the same age also suffers with something similar, it has shattered their relationship, and he is out there thrashing in the world....quickly into the conversation, and my sharing that my son is quite ill at the moment, we peiced together that they actually were friends in elementary school.This also disturbs me, how is it possible that so many suffer with this 	
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illness, discussing how our system deals with it...will probably need its own section.!!I look forward to your replies, thankyou..........with Metta,Kara FlatPrevious Topic | Next Topic 
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» schizophrenia/mental health and the Buddhist perspective/kammakara
2005/7/10 12:10 
Re: schizophrenia/mental health and the Buddhist perspective/kamma Rajio
2005/7/10 14:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 14:20 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 15:29 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 2:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma shamin
2005/7/11 9:35 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 10:01 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/11 19:21 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/12 1:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/12 20:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:41 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/13 21:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/14 2:18 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/14 21:22 	
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Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/15 9:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/15 18:05 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/15 20:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/18 9:47 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/22 9:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/22 23:11 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/23 3:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/23 9:39 
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Buddhist Society of Western Australia Forum Index General Discussion schizophrenia/mental health and the Buddhist perspective/kamma Register To Post FlatPrevious Topic | Next Topic 
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Thread
kara 

Posted on: 2005/7/10 12:10 

schizophrenia/mental health and the Buddhist perspective/kamma 

Hi everyone, here is one of my struggles in life, a little hard to discuss, but, well here goes, my absolutely beautiful now 18 year old son, became seriously ill with grandiose paranoid schizophrenia at age 15...he was rehospitalized on the weekend again, this will be his third hospitalization after another fall into paranoia, delusion....he has had many scrapes along the way, it is not that he argues or disagrees with maintaining his medication, he simply forgets, his cognitive ability has been reduced dramatically. He deals with the side effects....I have found that my own practice of meditation has created a deep bond between my son and I even when he is feeling intense fear. I am able to be with him, not react to the outward manifestations and simply be there...it also has been greatly beneficial when dealing with our mental health system for adolescents...which is I am sad to report deploreable in its ability to address the needs of these youth.My sons father, suffers with the same illness, and left when my son was a few months old due to his own delusion. The paternal grandmother also suffers with a similar illness bi-polar. as well as five other direct relatives on his paternal grandmothers side.So I understand that this can be genetic, but part of me wonders .....What I constantly hear in my son is that when it all becomes unbearable he falls into depression, and wonders what he did wrong, or what did he screw up...this I believe is perpetuated by the system that tries to help look after him.He has no insight at all in regards to his illness...for him it is everyone else that is having a problem...sometimes I think he is right...our need to stuff his way of being into what our society has become seems ridiculous..The lad is high functioning , extremely independant, creative, he is a very likeable young man...and yet, if he stops taking his medication he slowly becomes angry, irritated, his mind strings together his life like 	
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a bad LA street movie...conspiracies, paranoid delusions..he gets to the point where everyone and everything is of suspicion for his physical feeling of fear, it is as if his mind starts to create a scenario to fit the bodies response...as though something is sending out the wrong message...and then his brain starts working overtime, he stops eating for fear of being poisoned, he stops sleeping as something must be happening to him while he sleeps that is causing the fear, he simply starts to self destruct.It was the hardest moment of my life to hear him tell me that he was not eating or sleeping, and that he knew I was not his mother, that the aliens needed to take him back...I knew in that second he was not safe in his own mind.He gave me the greatest gift and I don't know if he will ever understand what it means to me....in a dark moment, when I really thought there was no hope, and I was exhausted at the effort...an utterly frustrating moment found me somehow directed to the local Thai temple...I walked through the gate, and had simply found home...a long story ..but a part of me had always felt disconnected to the world, due to being brought up in a family that was impossible for me to understand, I guess the statement would sound something like....I had found my people ..and they were Theravadan forest monks...it was like some long awaited home coming...absolutely beautiful.So I studied meditation with them....and have never looked back. What I am wondering as I study further is ....what is this for my son...in the Buddhist perspective, I would really like to hear some heartfelt interpretations of this illness, through the Buddhist perspective. I feel that there is an element of Kamma playing out here..as both my ex husband, and my son struggle with the same illness, my son deeply wanted a relationship with his father, which was a chaotic series of interactions, my son seemed unable to grasp the concept that his father was ill, and that it was this illness that was affecting the way he was with him, there one day, and then gone with no word for months..sometimes years. Just as my son seemed to be able to understand what it was that his father was working through in his life, on a compassionate level, my son slowly became ill himself, ....at first we thought he was taking drugs, only to quickly realize that the boy was struggling in his own mind. I struggle to maintain the moment with my son, what usually catches me off guard is a welling of feeling when I run into someone who used to play hockey with him, or baseball...and I have worked diligently at letting go of what the past was for him, allow for a different future, allow that to be....but everyonce in a while, it catches me ....out of nowhere and I am left with a deep sadness.I thought I had done a fantastic job of supporting my son to be independant, and make choices out of consideration, that whatever he wanted to do in life was possible..and that ..that could look like anything he chose...I was not prepared for the deeper layers of what lay beneath that assumption...that actually I was pretty attached to him at least being able to smile...or enjoy some simple joys in life. To feel some peace in his life...those both seem rather difficult.Meditation helps immensely , but I think there is more here, as I 	
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investigate the mind and its delicate nature..its subtle shifts and ways of distracting ...I would like to hear everyones comments and questions about this topic.I am happy to share what I know in regards to this...My son used to be an amazing athlete, allstar baseball, triple A hockey, an artist, snowboarding competitions, he seemed to really love life, happy , smiling, yelling woohoo..on his skateboard...he wrote beautiful poetry ...he would download the latest waffle recipe from a B&B and cook us all sunday breakfast...I love that he gave me a lecture about using immitation vanilla..he insisted on doing his own shopping for these recipes, much to the enjoyment of our local market owner...he also had a deep connection to people, in the empathic sense, he always could tell if someone needed a hug, or a kind word, he adored his little sister, and would play with her endlessly...I miss that they use to laugh uncontrollably over something they had just done...I remember him consoling his older over achiever sister, when the kids at school began teasing her because she was really smart...she was miserable, because of it, and I overheard him telling her how amazing she was , and to ignore them....at this moment, he seems to have great difficulty being in their presence, as if somewhere undereverything it is too painful for him...oh this all makes me sigh deeply...When my sons illness takes over, he is no longer present, he seems to be in a world of his own barely able to hear us talking to him, through all the other chatter in his mind.Lately a disturbing mannerism began to occur, I was making him coffee..and to give him something to do I asked him to get the cream out of the fridge..he went over to the fridge but did not open the door, when i asked him if he found the cream in the fridge..he opened the door, then stood there again blankly staring into the fridge..when I asked him what he was doing, he simply said,checking things out, I said, you were getting the cream out of the fridge, and he responded by saying right..ok..and then picked up the butter...I went over and put the cream carton in his hand..he has been doing this alot lately., unable to complete a thought and action, stuck in the middle left confused. We have gotten very good at not pointing out the disjuncts, the wrong statements, as they only create more fear and confusion for him, as he tries to make sense of what is going on...so I am opening this up for discussion in the BSWA....what I have learned over the last few years, is through my open communication with this topic, due to its tender nature, I have heard many people open up and share their own experiences with this, it was quite surprising to me to find out that many people I have known for a very long time, had been keeping their own stories secret due to the perceived stigma of mental illness...only just yesterday a new friend shared that their son of the same age also suffers with something similar, it has shattered their relationship, and he is out there thrashing in the world....quickly into the conversation, and my sharing that my son is quite ill at the moment, we peiced together that they actually were friends in elementary school.This also disturbs me, how is it possible that so many suffer with this 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=327&forum=7 (3 of 5) [31.07.2005 19:15:55]Buddhist Society of Western Australia - Forum

illness, discussing how our system deals with it...will probably need its own section.!!I look forward to your replies, thankyou..........with Metta,Kara FlatPrevious Topic | Next Topic 
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2005/7/10 12:10 
Re: schizophrenia/mental health and the Buddhist perspective/kamma Rajio
2005/7/10 14:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 14:20 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 15:29 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 2:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma shamin
2005/7/11 9:35 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 10:01 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/11 19:21 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/12 1:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/12 20:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:41 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/13 21:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/14 2:18 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/14 21:22 	
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Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/15 9:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/15 18:05 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/15 20:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/18 9:47 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/22 9:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/22 23:11 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/23 3:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/23 9:39 
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http://www.bswa.org/user.php?xoops_redirect=/mod...ewtopic.php?viewmode=thread&topic_id=327&forum=7 (1 of 2) [31.07.2005 19:16:07]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way.
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http://www.bswa.org/user.php?xoops_redirect=/mod...ewtopic.php?viewmode=thread&topic_id=327&forum=7 (2 of 2) [31.07.2005 19:16:07]Buddhist Society of Western Australia - Forum 

Buddhist Society of Western Australia Forum Index General Discussion schizophrenia/mental health and the Buddhist perspective/kamma Register To Post 
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kara 

Posted on: 2005/7/10 12:10 

schizophrenia/mental health and the Buddhist perspective/kamma 

Hi everyone, here is one of my struggles in life, a little hard to discuss, but, well here goes, my absolutely beautiful now 18 year old son, became seriously ill with grandiose paranoid schizophrenia at age 15...he was rehospitalized on the weekend again, this will be his third hospitalization after another fall into paranoia, delusion....he has had many scrapes along the way, it is not that he argues or disagrees with maintaining his medication, he simply forgets, his cognitive ability has been reduced dramatically. He deals with the side effects....I have found that my own practice of meditation has created a deep bond between my son and I even when he is feeling intense fear. I am able to be with him, not react to the outward manifestations and simply be there...it also has been greatly beneficial when dealing with our mental health system for adolescents...which is I am sad to report deploreable in its ability to address the needs of these youth.My sons father, suffers with the same illness, and left when my son was a few months old due to his own delusion. The paternal grandmother also suffers with a similar illness bi-polar. as well as five other direct relatives on his paternal grandmothers side.So I understand that this can be genetic, but part of me wonders .....What I constantly hear in my son is that when it all becomes unbearable he falls into depression, and wonders what he did wrong, or what did he screw up...this I believe is perpetuated by the system that tries to help look after him.He has no insight at all in regards to his illness...for him it is everyone else that is having a problem...sometimes I think he is right...our need to stuff his way of being into what our society has become seems ridiculous..The lad is high functioning , extremely independant, creative, he is a very likeable young man...and yet, if he stops taking his medication he slowly 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (1 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

becomes angry, irritated, his mind strings together his life like a bad LA street movie...conspiracies, paranoid delusions..he gets to the point where everyone and everything is of suspicion for his physical feeling of fear, it is as if his mind starts to create a scenario to fit the bodies response...as though something is sending out the wrong message...and then his brain starts working overtime, he stops eating for fear of being poisoned, he stops sleeping as something must be happening to him while he sleeps that is causing the fear, he simply starts to self destruct.It was the hardest moment of my life to hear him tell me that he was not eating or sleeping, and that he knew I was not his mother, that the aliens needed to take him back...I knew in that second he was not safe in his own mind.He gave me the greatest gift and I don't know if he will ever understand what it means to me....in a dark moment, when I really thought there was no hope, and I was exhausted at the effort...an utterly frustrating moment found me somehow directed to the local Thai temple...I walked through the gate, and had simply found home...a long story ..but a part of me had always felt disconnected to the world, due to being brought up in a family that was impossible for me to understand, I guess the statement would sound something like....I had found my people ..and they were Theravadan forest monks...it was like some long awaited home coming...absolutely beautiful.So I studied meditation with them....and have never looked back. What I am wondering as I study further is ....what is this for my son...in the Buddhist perspective, I would really like to hear some heartfelt interpretations of this illness, through the Buddhist perspective. I feel that there is an element of Kamma playing out here..as both my ex husband, and my son struggle with the same illness, my son deeply wanted a relationship with his father, which was a chaotic series of interactions, my son seemed unable to grasp the concept that his father was ill, and that it was this illness that was affecting the way he was with him, there one day, and then gone with no word for months..sometimes years. Just as my son seemed to be able to understand what it was that his father was working through in his life, on a compassionate level, my son slowly became ill himself, ....at first we thought he was taking drugs, only to quickly realize that the boy was struggling in his own mind. I struggle to maintain the moment with my son, what usually catches me off guard is a welling of feeling when I run into someone who used to play hockey with him, or baseball...and I have worked diligently at letting go of what the past was for him, allow for a different future, allow that to be....but everyonce in a while, it catches me ....out of nowhere and I am left with a deep sadness.I thought I had done a fantastic job of supporting my son to be independant, and make choices out of consideration, that whatever he wanted to do in life was possible..and that ..that could look like anything he chose...I was not prepared for the deeper layers of what lay beneath that assumption...that actually I was pretty attached to him at least being able to smile...or enjoy some simple joys in life. To feel some peace in his life...those both seem rather difficult.Meditation helps immensely , but I think there is more here, as I investigate the mind and its delicate nature..its subtle shifts and ways of distracting ...I would like to hear everyones comments and questions 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (2 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

about this topic.I am happy to share what I know in regards to this...My son used to be an amazing athlete, allstar baseball, triple A hockey, an artist, snowboarding competitions, he seemed to really love life, happy , smiling, yelling woohoo..on his skateboard...he wrote beautiful poetry ...he would download the latest waffle recipe from a B&B and cook us all sunday breakfast...I love that he gave me a lecture about using immitation vanilla..he insisted on doing his own shopping for these recipes, much to the enjoyment of our local market owner...he also had a deep connection to people, in the empathic sense, he always could tell if someone needed a hug, or a kind word, he adored his little sister, and would play with her endlessly...I miss that they use to laugh uncontrollably over something they had just done...I remember him consoling his older over achiever sister, when the kids at school began teasing her because she was really smart...she was miserable, because of it, and I overheard him telling her how amazing she was , and to ignore them....at this moment, he seems to have great difficulty being in their presence, as if somewhere undereverything it is too painful for him...oh this all makes me sigh deeply...When my sons illness takes over, he is no longer present, he seems to be in a world of his own barely able to hear us talking to him, through all the other chatter in his mind.Lately a disturbing mannerism began to occur, I was making him coffee..and to give him something to do I asked him to get the cream out of the fridge..he went over to the fridge but did not open the door, when i asked him if he found the cream in the fridge..he opened the door, then stood there again blankly staring into the fridge..when I asked him what he was doing, he simply said,checking things out, I said, you were getting the cream out of the fridge, and he responded by saying right..ok..and then picked up the butter...I went over and put the cream carton in his hand..he has been doing this alot lately., unable to complete a thought and action, stuck in the middle left confused. We have gotten very good at not pointing out the disjuncts, the wrong statements, as they only create more fear and confusion for him, as he tries to make sense of what is going on...so I am opening this up for discussion in the BSWA....what I have learned over the last few years, is through my open communication with this topic, due to its tender nature, I have heard many people open up and share their own experiences with this, it was quite surprising to me to find out that many people I have known for a very long time, had been keeping their own stories secret due to the perceived stigma of mental illness...only just yesterday a new friend shared that their son of the same age also suffers with something similar, it has shattered their relationship, and he is out there thrashing in the world....quickly into the conversation, and my sharing that my son is quite ill at the moment, we peiced together that they actually were friends in elementary school.This also disturbs me, how is it possible that so many suffer with this illness, discussing how our system deals with it...will probably need its own section.!!I look forward to your replies, 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (3 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

thankyou..........with Metta,Kara 
Rajio 

Posted on: 2005/7/10 14:03 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

They were talking about this on the radio last week. They said that 2 in 3 Australians will suffer from a mental illness at some point in their life and they contrasted this with the fact that less than 5% of the health budget is devoted to the treatment of the mentally ill.Personally I feel a deep sense of compassion for you and the ache you must feel as you watch your son through his many ups and downs. I wonder what the Buddhist perspective is? The Samagama Sutta says that we should not hold the mentaly infirm responsible for their actions. There is the obvious need to show compassion to your son, to recognise that his suffering is endemic and that all humans suffer, conversely all humans through meditation can be released from the cycle of birth and rebirth. Saying all that, I would still encourage your son to take his medication.Ian Seta 
jasminka 

Posted on: 2005/7/10 14:20 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Kara, your heart-rending account strikes a chord in me. I have had experience with a person who has a schizoid (schizophrenia-like) condition. Existential psychiatry appears to have determined that schizophrenia-afflicted persons bear many if not all of the traits of the schizoid person in more extreme form.In Britain, in the 60s through to the 80s, existential psychiatry appeared to develop well in the diagnosis and treatment of schizoid/schizophrenia persons. I do not know how it is in Canada, but there are some documented studies in the US.Ronald Laing was the leading light in existential psychiatry in the UK and his book "The Divided Self" became an international bestseller. I have just completed a second reading of this book (which I obtained from the local library) and many of the symptoms you describe are elucidated in this book. In fact, I strongly recommend that you read this book as I think you will find it invaluable in helping you to understand what is happening inside your son's mind and why. It would appear that this would have less to do with genetics and more to do with particular familial cultures. I certainly am in agreement with almost everything he reveals in this book.Existential psychiatry is an anti-establishment movement. (Therefore it is spurned by the establishment). It developed as a result of the general lack of success of the mainstream schools of psychiatry in the UK and elsewhere in the treatment of this illness. Existential psychiatry derives from the insights of the Existential School of Philosophy (Sartre/Heidegger/Keikgaard and others) and treats this illness as caused 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (4 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

by existential factors. In this regard, it comes very close to the Buddha's prescription for the ills of this world (the Dhamma itself is existential), and Ronald Laing himself, in fact, had spent a couple of years or so (I am not sure just how long) in a meditation retreat in Sri Lanka in the late 60s/early 70s. His other works were for me almost as equally insightful. They are "Sanity, Madness and the Family", "The Politics of Experience", "Self and Others" and many others.Of course, the establishment spurns the existential approach to the treatment of mental illness and you could expect your son's psychiatrist to dissuade you.Laing died in 1989 I believe, but his work is being continued (as far as I am aware) by the Tavistock Institute in the UK. You should find a lot of information on him and this school of psychiatry on the internet.Regarding connection with kamma etc., my view is this: schizoid and schizophrenic splitting of personalities is caused by a powerful adverse kamma that prevents the person afflicted from experience his "self" as real. My own insight tells me that this has to do with a weakness at the very root of being where self binds with body.The Buddha stated that the self is an illusion (not real). When this is seen through meditation, it is so seen from within the fabric of experience (sensation/perception thru' to consciousness), which itself is experienced as real and firmly centred within mind-experience.In the schizoid/schizoprenic, this centre is missing (or partly missing in the case of the schizoid). Therefore, the schizoid/schizoprenic experiences his/her experience as alien, and thinks he is under attack.One approach to dealing with the schizoid problem is meditation. This helps to bring split parts of the self together. With the schizophrenic, it may not be possible to move into meditation right away, without some preliminary therapy.The insights derived from "The Divided Self" helped me immensely in adjusting to the problem I faced within my family. My recent reading only confirmed what I already knew. His other works I have cited above were read by me some years ago, and so I cannot comment directly on them as my memory is not fresh. Ronald Laing might yet turn out to be your best solace and long-term solution. I would urge you to get to him quick. 
jasminka 

Posted on: 2005/7/10 15:29 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (5 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Since writing the above, I have gathered more information as follows:1. In one of his works (possibly the later versions of “The Divided Self”; the one the library sourced for me is the original 1960 edition), Laing compares and contrasts the Dhamma experience of “no-self” with the schizophrenic experience of no self.2. Laing spent several months in the Island Hermitage in the south of Sri Lanka learning meditation under the tutelage of other monks of European origin.3. The schizophrenic condition is probably an extreme form of the craving for non-existence (“vibhava tanha”) operating side-by-side with the craving for existence (“bhava tanha”). This causes an extraordinary contention between the impulse to be and the impulse not to be. Most of (“sane”) humanity have craving for existence (craving for being). From a Dhamma viewpoint however, both cravings conduce towards eventual insanity: the “conventional insanity” one sees in the world and “unconventional insanity” of the schizoid/schizophrenic. Both are the result of varying degrees of splitting in the experience of being, the former being consensually accepted as “sane” and the latter therefore regarded as “insane”. (You can relate this splitting to the idea of Nirvana as being the “reconciliation of duality” – my earlier post in another thread).Existential psychiatry would have developed much further by now, and there may be other, more enlightening works.Laing states in “The Divided Self” that the pre-schizophrenic (schizoid) and schizophrenic individual secretly wishes to be loved but is mortally scared of love because it is experienced as an alien attack on self. Both psychiatrist and the family (care-giver) need to be patient until the individual becomes convinced that the former are not trying to steal his/her “self” away from him/her. The individual will put up a tantrum or withdraw into icy coldness to both protect him from destruction and out of concern for the other, believing, in his delusion, that his violent alien experience might be visited upon the other.The reading of the "The Divided Self" as well as my own experience has shown me that schizoid/schizophrenic people are exceptionally intelligent (some of them are gifted), but a deep-seated rent in their experience of being reduces them to incoherence.Mettajasminka 
kara 

Posted on: 2005/7/11 2:14 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (6 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Goodmorning......thankyou for your thoughtful responses, I connect strongly to what you are suggesting in this regard,I will share some more of my sons life with you all.my son always struggled with how to be with people, he was a very shy child, and it took alot of work , and his being involved in sports to bring him into the public, at the same time though his extreme success on the field or the ice rink was always shadowed by the fact that as soon as he was out of the dynamic of ..."the game" it all fell apart. He was chosen to be captain, won awards for most sportsmanlike, etc...and yet there was this dramatic contrast in his everyday life, not invited to birthday parties etc...as he was quite difficult and seemed to always say the wrong thing. He worked endlessly to try and figure out how to be with people...his own age...it seemed impossible...what also seemed obvious was his ability to be with smaller children, his clear enjoyment of their presence, he was able to play with them push the limits a bit, but always had a keen sense of responsibility in that role, you never felt that any child would be at risk of injury..in his care, in fact alot of parents adored him, and would ask that he babysit for them...the kids were happy, respected, safe, he seemed to have the ability to understand appropriateness, also with adults, he was brilliant and easy at walking upto guests, or strangers, and introducing himself, I sometimes marvelled at this, given he spent the first 8 years of his life clung onto my leg, hiding behind me.What became obvious one day was that he was misreading body language, my husband and I were looking at him with deep concern , and love ....he asked us why we were so angry..and it took us both by surprise, after a short conversation we discerned that he was interpreting our facial expressions, etc...as anger, in fact anything that was not a smile, actually fell into the category of anger....this would explain alot of his earlier behaviour at acting out inappropriately, there was usually no obvious reason for his aggressive behaviour with another child.There are many quirks to my son...one being that he has also had a keen ...sense of smell from a very early age, he could walk in the room and know that I had mixed leaf lettuce with the salad..simply by the smell in the kitchen...he reported many times of strong unpleasant odours...when we could not really smell anything but maybe some flowers in bloom...it was apparent that they were affecting him strongly. We jokingly told him that perhaps he was born to be a wine sommelier...and when in France a few years ago when he was 15...he had opportunities to describe wines....by their smell...and well......he seemed to be able to enjoy the moment, and actually had very interesting choices of wording to describe his experience..I cannot really tell one from another...I believe we could have blindfolded him and he would have at one small scent been able to discern about a dozen wines.The other bizarre and I believe maybe an interesting aspect of him is that he is missing 8 adult teeth....allin the eye teeth area top and bottom..both sides equally...this became apparent when his baby teeth were not falling out, and the dentist did an x-ray....they just were not there. I have long 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (7 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

wondered what area of developement this occurs at .So the kid has gone through lengthy orthodontist moments...sadly he became to ill to really follow through and the dentist at this point has given him a simple retainer, as his sporadic health has made it impossible to keep up with the braces etc.My dear boy...also lost his beloved grandfather when he was 10....his grandfather was one of the few men in his early life that would attend his sporting games,he was a difficult child to be around, and it was obvious that many of his extended family could just not be with him.. and he would always look out into the stands to wave at him, and look and see if he was there....on the day that his team played a brilliant game and they won the district championships, my son kept looking out into the stands, obviously sad that his grandfather had not come....I remember sitting through that game knowing that his grandfather had died that morning...knowing that after the game and the celebrating...which involved the kids having a huge water fight...and popsicles..that after we got home ...I would tell him...he was heartbroken for days...very hard to see your son in so much pain at a loss..My son when playing sports actually had a small following of parents who really enjoyed his way of being, he was constantly smiling, joking around, would cheer for the other team, or help other players who were having a rough time...he was the kid who would hug another player if he struck out....as soon as he stepped out of that structure....it all became very different....I have wondered so many times how to help him look at life like a sporting game...I will keep sharing bits of his life with you all.....and listen to your thoughts.......thankyou for letting me share him with you.with Metta,Kara 
shamin 

Posted on: 2005/7/11 9:35 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Dear Kara,Lord Buddha has preached: "Even if you keep your mother on one shoulder and your father on the other, and take care of them by feeding them, cleaning them for even 100 years, you cannot repay your debt to them"The way you care for your son is a great example of that special relationship between parent and child.(Lord Buddha further preaches that:"The only way you could repay that debt is to establish your parents in the Dhamma and show them the way out of sansara) From the little I have read from the preachings,(there are 18,000 Sutras in the Sutra Pitakaya of the Pali Canon) there seems to be no description of overt mental illness.(schizophrenia, mania, depression etc.) 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (8 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Although Lord Buddha has preached: "I describe the person who does not know dhamma, who does not abide by the dhamma and who is not skillful in the dhamma as mad."The following personal interpretations could be given:(at the risk of being inaccurate)1.Schizophrenia could be a form of severe Kamma-Vipaka where the Kamma had been to create fear psychosis in others' minds.2.It is mentioned by some people that beings in GHOST realm having some past sansaric grudge against you could influence you/posses you in some ways.Whatever the cause, a worthwhile option could be to engage in Metta Meditation.This is described as a powerful form of meditation in the Buddhist texts with a lot of special benefits.(See Metthanisansa Sutra)So, once the doctors help to bring your son to a lucid state, train and establish Metta Meditation in him. May you and your son have the blessings of the Buddha, Dhamma and Sanga! 
kara 

Posted on: 2005/7/11 10:01 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Shamin, Thankyou for your suggestions, I have been introducing very slowly to my son the concepts of meditation,very very slowly, unfortunately he has been unable to stay in a stable mental state long enough to engage this practice. He has not rejected the idea completely as he has done with so many other things, the last time he was here , he saw a photo I had taken of my teacher and other monks at the local temple...and his comment...was..."hmm Buddhist monks, cool." that to me seemed a slow invitation to further discussion one day. I was recently at a special Metta retreat with Ajahn Tiradhammo, and I truly believe that my own practice is allowing us to stay connected. Whenever I go to see him, he always seems to visually lock onto my buddhist pendant that Luangphor Viriyang gave me, I do feel him relax, and feel somewhat safe in my presence, and it is me that he continually calls...usually with indirect statements or questions, that to me are a simply mask for the need to hear he is loved, and cared for....today before I left to see him, I read a dhamma talk by Ajahn Brahm, and he spoke of that gift his father gave him when he was 13...how he had told him that his heart was always open to him...and later I made a special point to mention to my son , that no matter what or where, that I love him, and that my heart is always open to him. He stood up and told me he loved me, gave me a hug....at times this has been very difficult for him...to express affection, as though it is a double edged sword that he has some deep distrust in. It is as if I cannot reassure him enough. He seemed calmer today, simply being in a protected space without the option of choices seems to truly help him, he starts to relax,and sleeps deeply. I found it interesting that when these young men become ill there is a great inner need to shave the hair and 	
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eyebrows off...adding to that the saffron coloured pyjamas, and there was an element of a monastery going on....most of them sitting in silence ..drifted off in deep thought.hmmmmmmmmI also find it interesting that in my research also I found little mention of mental illness, and on a recent trip to many remote areas of Thailand, I would describe a similar conclusion, when speaking with villagers, it seemed that this type of illness was rather a rare moment...where as in our more supposedly civilized society, every other person you meet is affected directly or indirectly by this type of illness. The villages we visited were deeply rooted in the Buddhist practice..generations of understanding.So I am seriously interested in this on many levels...do you have any experience in your country with how this illness is treated?I would really enjoy hearing your thoughts.with Metta,Kara 
jasminka 

Posted on: 2005/7/11 19:21 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

KaraAbout 80% or more of the content of your last two posts is described and explained in the existential sense in The Divided Self. This even includes the strong sense of smell that troubled your son. Many aspects of the behaviour you describe make complete sense to me because of my understanding of this condition after my own research, which I had to first conduct way back in the mid-70s.The information you supply is consistent with the person who loses his sense of self in the world at large. This is a very frightening experience as this person experiences engulfment by others and implosion within his self, leading in extreme cases to depersonalization of both self and others (petrification). This cannot be readily seen by those around him until he does or says something such as “Why are you angry with me?”, when you have given no reason at all for him to conclude this. This statement is consistent with feelings of depersonalization and would have signaled the onset of psychosis.The mode of being of the schizoid/schizophrenic is not inconsistent with vocational success, be it on the sport field, in industry, in the professions or in life in general. Schizoid people are very, very successful through any medium that affords a fulfilling avenue to lend support to their tenuous sense of self. But take this away, and they rapidly lose themselves, descending into fear, despair and eventual schizophrenic paranoia.Some famous schizoid/schizophrenic people included Charles De Gaulle (war-time general and ex-president of France), Beethoven, the playwright Kafka and many others. De Gaulle identified himself very strongly with the glory and resurrection of France after the war (and hence became a very popular president despite his cold exterior demeanor). It would be unlikely that he could become president of the France of today. His strong identification with everything that France stood for both during and after the war gave him his sense of “self”, and supplied the French 	
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Not too shy to talk 

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the sense of strong leadership they needed to recover their national pride and self-esteem. Once this period was over, he fell from grace. And what a fall it turned out to be.The problem the schizoid/schizophrenic faces invariably manifests itself between the ages of 15 and 17. This is the age when the maturing adolescent begins to have to operate more and more independently in mature interpersonal settings as co-equals. The schizoid/schizophrenic begins to break down, as he does not have a well-founded, independent sense of a self that can exist independently of external structure. Prior to the ages of 15-17, the family supplies this structure. But as he grows older, the family structure cannot and does not provide support for interactions in the external world. The schizoid/ schizophrenic needs to, but is unable to, define for himself both external structure in the world and internal structure within. This inability translates into the inability to form stable relationships with people in any setting, including work, home, social gatherings and society in general as co-equals. If unchecked, it can eventually lead to being unable to relate to anything at all, both people and things. This is due to complete and total depersonalization of self – the self effectively becomes disembodied.From the descriptions you provide, some of these signs were clearly manifesting in your son in his early years. Also, latterly, the fridge incident would seem to point towards a total loss of the sense of an embodied self, even if temporarily.The moment however, the schizoid/schizophrenic begins to be able to identify powerfully with an external symbol/object/purpose, he begins to recover. This recovery however is almost always partial and could be painfully slow. However outwardly normal he may be, that inner sense of foreboding and deadness is never too far away. I have had to deal with a situation of this type.Their inability to form stable relationships from a firmly-founded centre in self leads them to be very successful with children, animals and the infirm and disabled. They see these people as disadvantaged in the actual sense, parallel to the similar disadvantaged sense they constantly experience existentially. So, the external here mirrors the internal, but only in a way that the internal is not felt to be at risk. (You don’t have to form interactions as co-equals with children, the disabled etc).They also can be gifted in a limited area of their lives (as were Kafka, De Gaulle and Beethoven). However, take this away and they rapidly descend into incoherence. The only palliative is loads of love, which your son clearly is never and will never be in want of.People who are disadvantaged in this way need constant reassurance of love. They rapidly begin to feel unloved when they are alone. I know it is going to be difficult. I also know the light of Dhamma will see you through this. It has helped me a great deal. Also, from what you have indicated about his receptivity to your involvement with the Forest Sangha and meditation, I feel confident he can only get better. The practice of Dhamma might well provide the support he needs for his sense of “self”. It may well turn out that he does make a complete 	
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recovery on account of this.Your instincts appear to be extraordinary, and I know you will be successful in steering him on to the right path.With Mettajasminka 
kara 

Posted on: 2005/7/12 1:49 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Jasminka,Thankyou so much for the deeply thoughtful reply, it sounds as if you have spent a great amount of time and care trying to understand this illness. I really connected to what you were saying....in fact...I am going to add all of this to his less than helpful careteams efforts ....we sadly are undermined here in Canada by what we call child protection laws, this absolutley unhelpful process was set up to protect children, but in actuality, it also allows a large percentage of mentally ill youth to simply fall through the cracks, it is in my mind Child abuse without a doubt. The stigma of mental illness and the chaotic, unpredictability of the child, also seems to create a dynamic where parents or family just give up, it seems a rare thing to be involved as a parent, and the system is really not set up to be interactive or accountable in this manner... . My son has been too unstable to live with us,if it were just my husband and I , I believe we could deal with it, however his little sister and some calm and safety for her , seemed to put me in a place of great dilemma, making one hard choice over another.. and my intention that one day he be able to return to our home, seems further and further away, Another key peice to my son was the discovery of structure as you discussed, at a very early age, I stumbled upon the reality that even if I interjected something spontaneously good into his day, ex, if it was very hot and I said hey...lets go to the icecream shop, it seemed to be met with great resistance, and confusion. So I began a methodical practice of trying very hard to be mindful of his needs in this respect, of summarizing what was going to happen tomorrow for him, so that this could settle into this thoughts, and he would be quite amicable with the days events, if I forgot ....well...it made life very difficult, and he would resist, and thrash. I did start to realize though that within this structure I started to introduce wild card moments, but an hour or so ahead of time, they would be accepted calmly...I gradually tightened up this way of introducing some unknown event, until he seemed able to be with it ....in a timeline of under 15"....but I had to go to him and be very clear with what was going to happen, why , when etc. Only with all the peices together, was he able to relax and trust what was going on. As he became older, we found that the use of structure for him was extremely important, we even began the use of written contracts for even the smallest project , if he wanted to make some extra money..he would initiate the contract idea, and would happily sign it, this became a great source of amusement for our friends, and they too would hire him to do this or that...and he could make some extra spending money. I loved that in one contract he negotiated a hot lunch as part of the work...hilarious. 	
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My friend had a hard time keeping up with what she agreed to...though...running home to cook lunch for my son, as he slowly tried to rid her massive lawn of the bamboo that was overtaking it. My son would draw up his contracts on the computer, and print them out himself, having them ready for the person to sign....He is actually quite the natural on the computer...very easy for him to navigate around the systems..and is a natural musician, he was given a computer program designed by my musician brother in law, and he spends endless hours at it..creating his own music. We have joked many times to him that he would be brilliant in military school, as he seems to relax in the strongly defined structure of that type of atmosphere.At this time I am still unsure , how to discuss this with him, I feel that in the past trying to be bluntly honest about his illness, has created great stress and confusion for him, and yet he is trying to understand what is happening, why his life is not working out so well. Most of the answers when I reflect on them seem unnecessarily hurtful to him, I am trying very hard to not let him feel that we are afraid of him, or that he is just to volatile...etc..I sense that he needs acceptance, in the truest form, I would wish I could drop him in a little Buddhist village in the north of Thailand, surround him with that staggeringly beautiful world. I sense in him the critical need to be a part of something, or necessary, to have a role in society that allows him to connect to a sense of purpose with dignity. So in the real sense of what Ajahn Brahm describes as true love, I absolutely feel that for my son, if I never saw him again, but knew that he had found happiness, and a sense of purpose..I would smile every day for it.I will keep sharing with you all his journey...my part in this...and listening to your words......with Metta,Kara 
ojw 

Posted on: 2005/7/12 20:57 

Not too shy to talk 

Joined: 2005/5/3 

From: 

Posts: 26 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Hey Kara,I have a psychotic illness similar to schizophrenia. I have been medicated for 10 years now and am living a full and happy life. Remember, even this horrible experience your son is having will pass in time. I do see my illness as a Karma, not as a punishment, but as a learning experience. It is really painful, but it does give you a perspective few have, if you can keep taking the medication and pull through the other side.Only in the last few months have I started relating my experiences to the Dhamma. One can grasp the illness in terms of the five hinderences, and in overcomming it come to a truely deep understanding of delusion and Right View. I wouldn't recommend laying all this on your son right now, but with some encouragement he can gain a foothold against the disease.One thing he can do *right now* is start practicing Dana. Even the 	
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smallest gift that he can give will mean a lot to him. Medication can calm you down and help you think straight, but anything he can do to overcome ill-will will give him a great boost.Just keep saying to yourself, "This will pass". It most certainly is not forever.Lots of love,Oliver 
kara 

Posted on: 2005/7/13 0:41 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Goodmorning Oliver, Thankyou, really....for sharing that with me..It means alot to hear that. Is there anything that really helped you feel safe,or made it worse.. during the dark times? I do what I can, and yet, I know there are subtle ways of being that connect or disconnect..for him, and I am never quite sure, sometimes if the blunt truth of what is going on, or sort of shading it a bit is more appropriate, like right now, he has no idea why he is in the hospital, do I tell him he was stabbing the tv screen with a steak knife?, do I tell him he was talking about things, relationships that do not exist..I have been purposefully not bringing it up, as it seems that there is no purpose to it, except to cause more confusion and fear for him.Thankyou for your suggestion of Dana...very wise of you..there are many ways that we can support him to do this, and now that I think of it, he has always made a point of speaking to his desire to gift people on their birthdays, etc..and feeling bad if he was unable to do that...perhaps my conversations around people understanding that he is not working etc..is something I could shift into really making an effort to help him follow through with those wishes to offer something, I will most certainly take this suggestion to heart.I am also looking for ways at this time in his life to help support him from having to deal with too much negativity in the future...it seems a common understanding here that these young people or adults, eventually end up with a criminal record. Not because they are criminals but out of delusion.It seems doubly cruel to me to have an illness that blocks insight, and then end up a criminal...and have to deal with that from a conscious place....eventually, a hard painful and completely unnecessary outcome as far as I can tell...and yet, the statistics speak as though it is a certain outcome.Our system really sucks here....the govt. needs to make a stand to help protect these people from themselves really. A tricky thing to implement, given you want to allow them their rights, and freedoms, and yet, move in and support them when they are incapable of it. They basically wait here until a person gets so ill that they have threatened to harm themselves or another person. You would think that there could be an intervention of some sensible nature, long before the person gets to that desperately ill place. My son got there the first time he was hospitalized, and it is my deepest wish to never see him that sick again...he went three 	
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months in hospital before he even remembered who we were....very hard on the mind and body.So I take it day by day....with the awareness that our system will fail him miserably if I rely on them completely.He has never quite gotten to the thinking straight part....got close a few times. I really notice that stress even if it is something positive really knocks the wind out of him...I am hopeful one day that he can fall into the arms of the Sangha, and trust that place. It will be a very slow road as you suggested. Thankyou again ...I was deeply moved that you would share your own experience with us....and anything that you think of that may be of help with him, I am happy to listen.Love Kara 
kara 

Posted on: 2005/7/13 0:54 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Hi ...the mama again...I just wanted to share a moment that I had with my son before he became ill....Olivers dana suggestion made me think of it..My son loved to cook, and it was my birthday...he went out shopping..asking before hand..where to get fresh nutmeg, and did we have real maple syrup..and "real" vanilla extract....(he had been on me for that for a previous waffle recipe.. )..there was always alot of humour going on..yes..babe..I have real vanilla extract..anyway I returned from work to find the kitchen clean, the dishes done, he and his little sister all grins and smiles...they had made me a pumpkin pie...from scratch..crust...and all....and then stuffed it with fresh blueberries...and knowing that I like chocolate..they stuck a big chocolate truffle right in the middle....That pretty much sums up my son for me...he was always very sweet, kind, and had this awareness....of people...he knew I did not like cake, and just set about to make me something I really did like....they did mention not sticking all....the candles on it for fear of burning down the kitchen. ....perhaps also re-sharing these moments with him...in the form of past dana...will also connect him to his sense of self being a positive light.more stories to come....maybe even resharing the funny moments...and with my son there were many many moments...he was one of those kids that could make me laugh out loud..from a very deep place.with Metta,Kara 	
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ojw 

Posted on: 2005/7/13 21:54 

Not too shy to talk 

Joined: 2005/5/3 

From: 

Posts: 26 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Remember... "All beings are owners of their karma. Their happiness depends on their actions, not on our wishes for them."When was the last time you tended to your own happiness? 
kara 

Posted on: 2005/7/14 2:18 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Thanks for the reminder to tend to myself, I know that many people assume that if you are in this situation it must be impossible..and life must seem dark and dreary..happily I can suggest otherwise. It is always kind to hear someone acknowlegde my own presence in this though.I am able to indulge my happiness daily...on many many levels, but absolutely without a doubt my meditation practice is what tends to my happiness...in the deepest and most profound sense.Everything else is just superficial icing...and I really dislike cake....so the offers to sit and comiserate over tea, or have someone bake me cookies..is just ridiculous in my world. This does make it difficult for most people to figure out where I am in this, as their minds usually assume, that I must be in denial and suffering terribly.What I am doing is investigating deeply what this is..for myself and my son, and those affected...and you summed up my dilemma perfectly...Quote: 

ojw wrote:Remember... "All beings are owners of their karma. Their happiness depends on their actions, not on our wishes for them."this all makes some sense, however if you have a youth with an illness that blocks their ability to know that they are ill...this sort of greys the lines for me, as his happiness, or just daily quality of life and we can look at that as simply safety at this point. is not so dependent on his actions, in fact if left to his own actions he would be dead by now, or have harmed someone else seriously....soooo...this is my dilemma, and question.I can wish for him to have his own life, whatever that might look like, and yet there are areas of responsibility as he is an adolescent at this time, so the govt. holds me accountable for his actions, but does not support the parent completely to uphold that. They have their own limited view .So...if we know that he does not comprehend his illness, and truly believes he is quite fine..is it not our responsibility as parents to not simply "wish", safety and health for him, but move in with this greater understanding and provide the support necessary to maintain the minimal 	
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Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

requirements for life? I have heard the line you used many times, and yet, here we are in a seemingly different situation. Or maybe it is the same thing?,...hmmmmmm very complicated.and....with this knowledge do we not allow for as much independance for him as he becomes an adult as possible, but remain again close enough to intervene if he becomes unable to exist?It seems cruel and inhumane to me to know that someone is ill, and leave them to suffer,and the concepts of social activism run into this...if a country has no water or aids medication, and we have the knowledge , what is that doing to our own kamma to ignore this... if we do not understand that is one thing, if we do understand that brings a sense of responsibility to the parent..of the child, or adult. Or society to the needs that have presented themselves....being in the moment, being able to set aside ones own desires to address the need. What our govt does at the moment, is allow these youth/adults to become so ill, that they are on the street, my son was there several times, it seems a quick hop from the hospital and treatment of an illness....to munching out of garbage cans, living in your own mind in utter fear of everyone and everything, my sons case was extreme, as they put it...so we are not talking light depression here, he was completely on the brink of self destruction, not even suicide, he has never even gotten close to being with this in that manner, it is as if someone hits the self destruct button, and he just goes to the extreme. Or maybe he is just practicing modern day asetics, nope that is not it, because he has no monastic intention to his actions, he does however describe seeking happiness, but becomes terribly confused at how he manages to manifest those attempts. He might sum it up as the outcome does not equal his intention.So what do you think?, I am really wishing to understand, this goes deeper than a small...here is a bunch of flowers concept, sending a hallmark card to a village consumed by aids in Africa....seems insensitive doesn't it.I am studying my own mind through meditation...I hear and see the manifestations of the mind burdened and succumbing to kilesas..in my son.....it seems a brilliant contrast and example of the minds ability to override even the desire and attachment to life . What I believe though is that my son is not studying impermanence, there is no peace, or calm, or serenity of mind, no depth of samadhi..no connectedness or oneness last night he was happy to have pizza. Seems ridiculous doesn't it, but that was his moment. At this time even conversation is limited to minutes as his mind distracts him 	
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from the moment, he wavers in and out of contact.interesting stuff eh? through all of my knowing of my son, you might still call me a realist. I do not believe in magic, and tarot cards, and the concept of doing his astrological chart is not helpful to me either.So I sit in meditation focusing on my own mind...bringing it back to the self.....in that place there is deep unwavering happiness...sustainable without effort. When moments of sadness arise, I can look at that too....I think my perspective is growing into the sense of lifetimes. Which becomes a little hard to discuss with my neighbour or someone who in not practicing, they look at me like I might need intervention myself. So you are absolutely right...that other peoples happiness does rely on their actions, but not on empty wishes from others, born from their own desires....and sometimes, when outside situations that only the stars know why.."dis asters.."...affect people, we do not simply sit by and ...wish...that it could be otherwise..we set aside our own desires and move in the world with compassion. The key being, to offer assistance, and at all times respect the people involved without assuming that we know what it is that they need. (A concept that seems a little more difficult to maintain.) layers and layers ..... with Metta,Kara 
jasminka 

Posted on: 2005/7/14 21:22 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

KaraI have been absorbing your dilemma through the preceding several posts. Here are some thoughts, which I offer without qualification (they are anchored to the corresponding excerpts in the previous posts):“Thankyou so much for the deeply thoughtful reply, it sounds as if you have spent a great amount of time and care trying to understand this illness. I really connected to what you were saying....in fact...I am going to add all of this to his less than helpful careteams efforts ....”I would yet suggest that you include a trained professional who would understand the underlying schizoid state of mind in the existential sense. This entails the seeing of the “sense” from the schizophrenic person’s standpoint in every interaction. The latter is articulating complete sense… only the rest of the world, from their “sane” perspective, cannot comprehend it. 	
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The alternative to the above is to do one’s own research and counseling of both oneself and the “afflicted” other.“Another key peice to my son was the discovery of structure as you discussed, at a very early age, I stumbled upon the reality that even if I interjected something spontaneously good into his day, ex, if it was very hot and I said hey...lets go to the icecream shop, it seemed to be met with great resistance, and confusion.”The schizoid/schizophrenic is unable to be spontaneous. This is because the “self” is in division, and the “outer self” that is used (1) as a buffer against the frightening world out there to protect the “inner self” and (2) to filter sense data through to the “inner self” (the second, a corollary to the first) is unable to respond spontaneously for the very reason that it is an “outer self” that is not actual (i.e. is false). In the face of situations that call for quick action therefore, the outcome is confusion and despair, for the inner self does not get the correct signal in a timely way so as to be able to “instruct” the “outer self” to respond properly.However, if you give him adequate time to adjust to his “eventuality”, he is able to adjust, because the sense data that is mediated by the “outer self” can yet filter through to the “inner self” with time. This kills spontaneity, but it is nevertheless the only way to cope. This is what you were seeing in your son in his early years, and would undoubtedly still be seeing during the intervals between breakdowns in the present time.“So...if we know that he does not comprehend his illness, and truly believes he is quite fine..is it not our responsibility as parents to not simply "wish", safety and health for him, but move in with this greater understanding and provide the support necessary to maintain the minimal requirements for life?”Yes, undoubtedly. So here are some possibilities for (1) greater understanding (2) helping him comprehend and (3) a possible way of supporting. You will of course evaluate them and adopt/adapt/reject them as suited to each context:Greater Understanding - Firstly, when your son experiences a complete breakdown, what appears to be happening is that something he experiences in his mind stemming from either an externally-sourced experience of sense or an internally-sourced experience of sense (images i.e. memories/ reflections/ imaginings) causes the “inner self” to retract in despair and transfer control to the outer self. To deal with the problem and protect the inner (true) self, the outer (false) self increasingly takes control. Since the perceived threat is likely to remain in the mind (and in fact, would magnify if not detected and countered quickly), the outer self gets more and more active and the inner self, gets more and more fearful to the point of petrification. The latter happens for 2 reasons: (1) the perceived 	
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external threat and (2) the expanding role of the outer self (which is false) at the “behest” of the inner in protecting the inner against the external threat leads to the eventual engulfment of the inner self by the outer. The end result is the inner self goes out of existence (existentially speaking) and the outer self takes over the entire persona. The outcome is total depersonalization of the true (inner) self and the complete loss of control over the outer. At this point the outer self and inner self are disconnected and the outer is now on its own and on auto-pilot.The inner self, suffering depersonalization and deadness, cannot tolerate this condition for too long. So, it struggles to regain vitality. This struggle cannot but act itself out via the outer self, as (1) due to the disconnection, the inner does not perceive the outer as its own creation, but as something external to its self, which it now wants to get rid of (the external threat being a long forgotten memory) and (2) the latter, being on auto-pilot, is in effective control, the inner having disconnected earlier. So, the inner struggles to get rid of the outer, the struggle acting out via the “agency” of the outer. The outer ends up destroying its self, existentially. But since it is false, it cannot destroy itself physically. The inner gets destroyed physically.The inner was not trying to commit suicide… it was merely trying to get rid of an alien body that had invaded it. And since this job is being carried out by the invader, the inner has no recollection of having destroyed anything at all.This is a contradiction sustained by the fact that (1) the inner self has lost complete control and (2) is unaware that the outer is nothing but the extension of its own self, now disconnected. You can view this like an autoimmune disease, where the body turns on itself. You might call it the autoimmune disease of the mind.So, to sum up, the inner self is at all times trying to buffer its self against the perceived external threat. Because one extreme gets to be totally unbearable (withdrawal and deadness), it swings to the other extreme… solving the problem by destroying itself.So long as the inner self is unaware of the outer self’s existence as part of its structure, the bizarre contradiction will continue. Helping him comprehend -When he comes out of an episode (especially after psychiatric drug treatment), he would normally have a lucid interval before the next break down. During this interval, the two selves are connected, though the inner self is never aware of this. (If it was aware of this to begin with, s/he would not get schizophrenic in the first instance, s/he would be merely schizoid). You need to catch him in this lucid interval and1. Explain to him that everybody in this world has 2 selves (this is existential fact)2. They use their outer self to buffer their inner self, to protect the latter against threats posed by the world when the world does not show 	
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understanding (existential fact)3. Sometimes however, the 2 selves can get uncoupled in some people (also existential fact)4. When this happens the true self (i.e. the inner self) does not realize this has happened (existential fact)5. The outer self then can sometimes without realizing it (because it is uncoupled from the inner self) hurt itself by not being mindful of what it is doing (some equivocation here)6. This is when doctors give medication to help the 2 selves to re-connect (fact, although psychiatrists may like to say they are fixing some other kind of disorder)7. To help this process, (so that psychiatrists can monitor the progress properly), he is admitted to hospital (fact, though the purpose as stated is part of conventional psychiatry’s description of what constitutes fiction)8. When the 2 selves reconnect, the true inner self realizes he is in hospital (but does not understand why because of the previous disconnection)9. This is when it is time to discharge and to come home10. This situation is only going to be temporary until the 2 selves reconnect permanently11. To help reconnect permanently, we are going to do a few good things12. We are going to practice giving13. We will learn how to meditate14. We are going to be in the presence of the Buddha, who is the only human being on earth that did not have 2 selves (we will ignore the Arahants for the time being)15. We are going to be in the presence of the Sangha who are practicing full time to bring the 2 selves together and become one16. When we succeed in bringing the 2 selves together, there is no more danger that the outer self gets uncoupled from the inner “true” self17. This is the permanent cureYou could just as well replace “self” above with “mind” but this may be too sensitive a word at this time.You can of course, place all of the above in perspective. It is just possible that it may be too late to introduce him to the notion of the two selves being entirely normal. It may be that he will identify this as a mental illness.However, it is not an illness in the sense that we understand illness in the 	
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Not too shy to talk 

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physical sense. It is a just a “condition” of mind that sometimes leaves a “symptom”.You may therefore wish to tell him instead, that he simply has a “condition” that many people actually also have but that goes undetected, just like any other illness can go undetected. In his case, it actually got detected precisely because it showed a “symptom”, and above all, because he had a loving family that detected that symptom, and therefore is he very blessed.Secondly, you may wish to tell him that his life is going to work out well because everyone is working together to help him resolve this symptomatic condition that everybody has to a greater or lesser degree but that goes undetected in them because they are not so fortunate. Then, break into points 11-17 above.The fact of the matter is that despite conventional psychiatry and its schools of ideological indoctrination, there is no “mental illness” that is apart from “mental wellness”. “Mental wellness” is simply people whose 2 selves remain connected permanently without their knowledge. The schizophrenic too gets mentally “well” at times – his two selves get connected without his knowledge.The difference between the person who has “permanent mental wellness” and the one who has “partial” mental wellness is that the former has not had to cope with perceived extremes where the false self (the outer self) is forced into taking over complete control. The perceived extreme is entirely subjective - no question - but this does not invalidate the plea of wellness. The “normal” person too can have perceived extremes which s/he acts out on the world stage with cataclysmic consequences.For the fact of the matter is that all mental action (“normal”/schizoid/schizophrenic) is necessarily dualistic. It cannot but create a split between the world out there and our prior perception of it. It also creates a secondary split between our prior perception and our description, which is our eventual perception. This description or eventual perception never captures the actual world out there and so we have a further split. And since we do not operate in silos, it creates a still further split between our description and the perceived description attributed to us, the latter being a function of the same structure of splitting elsewhere, many times over.Anyone seeing this structure of splitting with all its proliferation and its direct consequences both within the individual and within the fabric of relationship with the world at large will understand what the ultimate source of all the ills of the world is, will understand what the Buddha was pointing to.And if this splitting of the world is through craving, as I have no doubt it is, then the splitting of “normal” people is predominantly through the craving to be while the splitting of the schizoid/schizophrenic is predominantly through the craving to not be. The disappearance of the inner self existentially (through withdrawal/self-destruction) is perhaps the extreme expression of this craving. 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (22 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

So, the paranoid delusions of the schizoid/schizophrenic individual and the delusions, paranoid or otherwise, of the “normal” individual stems from the same basic structure of splitting. And the schizoid/schizophrenic who is paranoid is arguably less of a threat to society than many “normal” people who are not paranoid.Nirvana is the reconciliation of this splitting. Nirvana is the extinction of this duality. Nirvana is where the word falls silent and we fall directly under the experience of being without the word, which is Dhamma, which is silent. This extinction of duality is attained through the extinction of craving. (All this is discerned through the experiential investigation of dependent origination).The only people ever who were actually mentally well were the Buddha and the Arahants.A possible way of supporting –Looking at some of the examples from the Buddha’s day, the cure started with meditation. These include the individual personal tragedies of Kisa Gotami, Patachara, Kundala Kesi, Angulimala and a host of others, who all became, by conventional measure, “insane”. If the Buddha had not intervened, they all would have had to be incarcerated sooner or later.So, I would suggest that your son is introduced to meditation as a means to cure the “symptom” of the “condition”, to cure the fear, the guilt, and the sense of things not working out for him. He would be able to relate to this, I’m sure… sooner or later. As a starting point, as Oliver suggests in his inspiring post, introduce the idea of giving when he is in his next lucid moment. Keep him constantly thinking about what next he can give to whom. This is a primary and time-honored strategy to remove the mental cankers that bind the mind to delusion and might well serve to keep the state of delusion at bay for longer intervals. Together with infusions of Dhamma and meditation at opportune moments, you might be able to delay each next onset longer and longer until he is freed of it. (If you succeed in this, it may well turn out that it is the first of its kind in the modern world).If he has trouble maintaining his attention to begin with, try having him concentrate his mind on the Buddha statue that he found “cool”. Say that it is measure to get permanently reconnected. It won’t happen right away, but it would happen gradually. Or consider the “kasina” meditation. Certain colors calm the mind. You need to find out what colors might work for him. Perhaps, the sangha can help here to determine the specifications of the “kasina” object.Giving can be turned into a gift as a practical strategy to help him absorb his self into. A gift developed to a high degree of perfection gives the needed support to the tenuous sense of “self”… to the sense of “being”, a sense that is reasonably well-founded in less-disrupted people. (This is what sustained De Gaulle, Kafka, Beethoven and very many others, including a couple of my family members).I lived in Toronto once, and during a crisis in my life, I walked up and 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=327&forum=7 (23 of 29) [31.07.2005 19:16:38]Buddhist Society of Western Australia - Forum

down the length of Bloor Street in downtown Toronto determining the needs of the destitute and providing it. This brought me an immense sense of joy, calm and peace with the world. Your son might well be able to experience the same in downtown Vancouver. This would undoubtedly help ameliorate his condition.Alternatively, see if he can be helped to develop some other talent that would bring him recognition in his own right and into which he can absorb his self. (This necessarily would need to be complemented with Dhamma practice for a long-term correction).However, he absolutely has to first get convinced that it is only a “condition” that he suffers from and not an “illness”. Telling him the conventional truth about his condition might worsen the condition because it will likely feed straight into the existing stores of schizoid/schizophrenic guilt and fear.Finally, from a practical standpoint in terms of catching the onset of the psychotic episode before it gets too bad, try to have him under constant surveillance to try and determined what it is that triggers off the fear psychosis that leads him to into vertical descent. You mentioned that he was attempting to stab the TV screen. Well, was it switched on? What is it that he saw that set in motion some buried memory from a distant past? Or did he go straight for the TV screen after a night’s sleep? If so, what might he have seen on the previous evening/night that might have figured in his dreams? What might have been otherwise common to all of the previous episodes? Was there a common sight/sound? Or is it all inside the mind only (internal sense perception… images)?Whatever it may be, it is no different to what happens in everybody’s mind, at least in structure, if not quite in the extremity of the content. For, we are all under our respective personal delusions. And the schizoid/schizophrenic is just tolling the bell for us all. Conclusion -So, we too need to rid ourselves of this conditionality. The Buddha stated that the world will become increasingly deluded to the point that it would be very rare indeed to find a person who sees in accordance with the dhammas. This is not surprising when you consider the more conceptually complex the world becomes, the more splitting that will occur. All of your comments about the state’s contradictory conduct in this matter are a symptom of this splitting. The state is as incoherent with regard to its prescriptions for social ills as the schizophrenic is with regard to his conclusions. So, could we say that the state itself and by extension the world at large is not schizophrenic? The schizophrenic is to my view a mirror image of the external world. Except that the external world looks into this mirror and sees a disease that is “there” and not “here”. If I were to elaborate on this theme and describe my understanding on how it is all connected with what the Buddha foresaw as the eventual and inevitable destiny of humanity, this post, which is already quite long, will get longer.We need to rid ourselves of this conditionality. The Buddha also stated 	
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that the world will become increasingly deluded and deranged to the point that human life will become inconsequential. This has already happened. We have given ourselves over to the twin gods of the nation state and science/technology with all the pathetic chaos this brings. [Science has discovered too late that there is no such thing as dispassionate objectivity. The process of observing changes the observed. So, what is observed is the observation and not the observed. Therefore, the observer is the observed. (The Buddha and the Arahants knew this 2600 years ago and understood the absurdity in building up a structure of conceptual views). However, the superstition of objectivity has permeated all fields of scientific enquiry including psychiatry, which is the reason why existential insights are not taken seriously by conventional psychiatry. According to them, mental illness is a disease that needs to be treated. According to the Buddha, mental illness is the normal condition of both the treater and the treated, for the latter and the former both exist in delusion].It is therefore of paramount importance to seek release from binding so that one would not have to risk rebirth in the increasingly insane human realm.So, these are my unqualified thoughts on the whole issue of schizophrenia/mental health and the Buddhist perspective/kamma. I just laid it all bare, knowing that I would not be able to participate in this forum for a long time to come. So, if anything good may come out of this, it has to come now. (I have left out kamma. Another post on this thread has seemed to address this somewhat. Besides, I do not have much to offer on this other than to say that an enquiry into what might be triggering the psychosis may provide some pointers to whatever lies buried in the 5 aggregates).I do think that you and your son will both in time find a way out of this, and that in moving in the direction of Dhamma, you have laid the foundation for the rehabilitation of your son.May the light of the Dhamma illuminate both of your paths.With MettaJasminka 
kara 

Posted on: 2005/7/15 9:14 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Hi ....wow...thankyou Jasminka, if only I could get his careteam to spend as much thoughtful time in regards to this ....they are stuck in the construction of their system, this was beautifully written, and this deeply considerate sharing of information has left me feeling that..yes, there is another way to perceive my sons illness, I do believe absolutely that through the dhamma, and with meditation and support of the sangha...that yes...my son will find his place, a whole self.Oliver, I wanted to thankyou for your inspiration to support my son to offer Dana...last night his aunt was visiting him, and I suggested to her this thought, given he is in the hospital I asked her to maybe reshare an 	
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experience she had , where my son was extremely kind to her, in a moment when she really needed someone to care for her, he saw to it, made her tea, was there for her in a situation that affected her deeply....so during their visit she brought this up, how much it meant to her that day, that he was able to be there for her...and his comment back was...."see I am not all bad..", it is sad for me to hear him, constantly relate this to him having done something wrong, thankyou so much for sharing that idea, we are going to work very hard at reinforcing his perception of himself,through the positive .and.....he actually has alot to work with there..so it should not be a stretch.I have also suggested this as a first line of interaction with him, that I really do not want to hear again, ever, someone telling him he has to "get it." I think they understood my intention. This is difficult as we are so terribly limited in our way of helping people with mental illness, through my conversation with the careteam today, I also suggested the concept of dana....which was received with blank stares, so I set to describing my practice, etc..and in some understanding we discussed this as supporting my son to do some charity work ...this is very much something he would do. I feel like I have a beginning.........thankyou all so much...Please do not hesitate to share any other thoughts or ideas that arise for you in this regards..my ears, and heart are open to it all. In another place with this I am actively working with many levels of govt, to make a dramatic change for these youth...I will let you know how that proceeds, to date a very specific intervention careteam has already received some extra funding to create an appropriate transitional housing situation...a home environment with the care and support that is needed in the delicate stages from hospital to society...small tiny steps.....with Metta,Kara 
ojw 

Posted on: 2005/7/15 18:05 

Not too shy to talk 

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Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Good luck Kara,Let us know how you get on. Oodles of metta,Oliver 
jasminka 

Posted on: 2005/7/15 20:49 	
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Re: schizophrenia/mental health and the Buddhist perspective/kamma 

KaraI was at the Museum of Brisbane today to view the Brisbane Buddhas exhibition of over a 1000 Buddhas held under the auspices of the Brisbane City Council and the University of Queensland, Center for Buddhist Studies. The exhibition was featured in the May 10th edition of one of the leading newspapers in this state, “The Courier Mail”. In the supplement advertising the exhibition, under the caption “Compassion of 1000 Buddhas”, I found the following: “… research suggests that meditation and mindfulness can tame the amygdala, an area of the brain that is the hub of fear memory.”I find this interesting since schizoid/schizophrenics have chronic fear, which is not always manifest. (Schizoids don’t manifest it usually although they feel it deeply. Schizophrenics do when they are on the verge of a breakdown). I find your son’s reference to himself in terms of ...."see I am not all bad.." very interesting in this context as schizoids have a conviction that they are somehow not as good as others are and therefore are not deserving of love, and I always knew that this was somehow associated with the fear syndrome they carry inside them. As a result, they also seem to experience a compulsive need to do good (even the most trivial act that may hardly be noticed by others). They then feel humiliated when their good act seems to go unrecognized and this almost always makes them feel worse.If however someone should pay them a compliment or speak glowingly of them, they seem to have an inability to believe what they hear i.e. they tend to feel that the speaker does not really mean what s/he says and is only meaning to be nice. As a result, schizoids tend to manifest an indifference to praise, while at the same time desiring it deeply.They also seem to seek reassurance that they are indeed good and lovable. But when this reassurance comes, it does not seem to stay with them for too long.All of the above, in my view, is part of the fear syndrome that seems to prevent them from experiencing love. I also see their inability to experience praise and love as the mediation of the false self that prevents them from experiencing reality in a direct way (i.e. self data is “filtered” through and not experienced spontaneously). The combination of the fear syndrome with the false self is a key determinant, I feel, of psychotic breakdown. Both act together to deaden positive feeling.From what you have written, I think your son too manifests a lot of the above. I therefore think that the association of the amygdala with fear memory and the research on the effect of meditation and mindfulness on this part of the brain is significant.The supplement feature also quotes Professor Owen Flanagan of Duke University, North Carolina, a neuroscientist, in regards to research into the brains of Buddhists (i.e. brain scans). According to him, the brain scans of Buddhists indicate they have more positive emotions and good mood (than presumably non-Buddhists). The feature infers that this is 	
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connected to the effect of mindfulness and meditation on the amygdala. Mettajasminka 
kara 

Posted on: 2005/7/18 9:47 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Thankyou again Jasminka for your insightful replies...I am really appreciating reading all of this..it is helping with understanding this on a deeper level.I feel as though this perspective is not easily understood by even caregivers......and wouldn't it be interesting if the illness that saw me finding my way to the Theravadan path...(out of suffering..)..is actually the path that aids in healing my sons illness, and those who also suffer with this illness....this could be viewed as Shamin quoted....the aspect of the child aiding the parent out of sansara as a repayment of debt in kamma , through reincarnation...I have read that story in the past, it could be that a child would sacrifice their very existence to repay that debt to a parent.....? if that were true and given the depth of relationship between my son and I ....it is not a stretch to feel that this is very possible...that concept does touch the very depths of a persons being..It certainly felt as though it landed in me the other day, that understanding just arose during a meditation, one of those moments where you feel that everything has shifted..and will never be the same.....sigh...layers and layers.On another note, I have been attempting to really speak to the good in my son, to facilitate in anyway possible for him to follow through on anything that comes to him, in this form....so Saturday night, the wing of the psychiatric unit he was in had my son hosting a pizza night..(there is great empathy for what they are provided in the form of meals...).a little self indulgence for him also...it took the nurse off guard, he said it had never been done there ..but hey why not...so I sent pizza, allowing my son to choreograph the sharing of a treat...he seemed quite surprised that I would do that, another feel good moment, for my son...thankyou again Oliver, for the inspiration to go a little further. with Metta,Kara 
kara 

Posted on: 2005/7/22 9:03 	
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From: Vancouver, British Columbia 

Posts: 66 

Re: schizophrenia/mental health and the Buddhist perspective/kamma 

Hi.......things are a little easier for my son today, alot of the paranoia, and confusion has lifted for him, In fact he made an interesting statement, that he had been asleep for five years and he needed to wake up....hmmmmWe had a relaxing lunch together, and he was able to maintain a lengthy conversation, a very good sign.So hard to see other parents there...their sons and daughters lost in various states of delusion, suffering with the side effects from medication, in fact one of the kids in the same ward with my son, was from the same group home!...he was hospitalized only a few days after my son. I rec'd a call today that the gov't here is listening to me, and that on Monday a meeting has been called to take the issue of non existent housing for these youth to the legislature...I am hopeful that something will come of this...as this issue of housing quickly shifts into the lack of appropriate supported housing for adults with this illness...progress one step at a time...I will let you know ....what happens...thankyou all for your support..with Metta,Kara 
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kara 

Posted on: 2005/7/10 12:10 

schizophrenia/mental health and the Buddhist perspective/kamma 

Hi everyone, here is one of my struggles in life, a little hard to discuss, but, well here goes, my absolutely beautiful now 18 year old son, became seriously ill with grandiose paranoid schizophrenia at age 15...he was rehospitalized on the weekend again, this will be his third hospitalization after another fall into paranoia, delusion....he has had many scrapes along the way, it is not that he argues or disagrees with maintaining his medication, he simply forgets, his cognitive ability has been reduced dramatically. He deals with the side effects....I have found that my own practice of meditation has created a deep bond between my son and I even when he is feeling intense fear. I am able to be with him, not react to the outward manifestations and simply be there...it also has been greatly beneficial when dealing with our mental health system for adolescents...which is I am sad to report deploreable in its ability to address the needs of these youth.My sons father, suffers with the same illness, and left when my son was a few months old due to his own delusion. The paternal grandmother also suffers with a similar illness bi-polar. as well as five other direct relatives on his paternal grandmothers side.So I understand that this can be genetic, but part of me wonders .....What I constantly hear in my son is that when it all becomes unbearable he falls into depression, and wonders what he did wrong, or what did he screw up...this I believe is perpetuated by the system that tries to help look after him.He has no insight at all in regards to his illness...for him it is everyone else that is having a problem...sometimes I think he is right...our need to stuff his way of being into what our society has become seems ridiculous..The lad is high functioning , extremely independant, creative, he is a very likeable young man...and yet, if he stops taking his medication he slowly becomes angry, irritated, his mind strings together his life like 	
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a bad LA street movie...conspiracies, paranoid delusions..he gets to the point where everyone and everything is of suspicion for his physical feeling of fear, it is as if his mind starts to create a scenario to fit the bodies response...as though something is sending out the wrong message...and then his brain starts working overtime, he stops eating for fear of being poisoned, he stops sleeping as something must be happening to him while he sleeps that is causing the fear, he simply starts to self destruct.It was the hardest moment of my life to hear him tell me that he was not eating or sleeping, and that he knew I was not his mother, that the aliens needed to take him back...I knew in that second he was not safe in his own mind.He gave me the greatest gift and I don't know if he will ever understand what it means to me....in a dark moment, when I really thought there was no hope, and I was exhausted at the effort...an utterly frustrating moment found me somehow directed to the local Thai temple...I walked through the gate, and had simply found home...a long story ..but a part of me had always felt disconnected to the world, due to being brought up in a family that was impossible for me to understand, I guess the statement would sound something like....I had found my people ..and they were Theravadan forest monks...it was like some long awaited home coming...absolutely beautiful.So I studied meditation with them....and have never looked back. What I am wondering as I study further is ....what is this for my son...in the Buddhist perspective, I would really like to hear some heartfelt interpretations of this illness, through the Buddhist perspective. I feel that there is an element of Kamma playing out here..as both my ex husband, and my son struggle with the same illness, my son deeply wanted a relationship with his father, which was a chaotic series of interactions, my son seemed unable to grasp the concept that his father was ill, and that it was this illness that was affecting the way he was with him, there one day, and then gone with no word for months..sometimes years. Just as my son seemed to be able to understand what it was that his father was working through in his life, on a compassionate level, my son slowly became ill himself, ....at first we thought he was taking drugs, only to quickly realize that the boy was struggling in his own mind. I struggle to maintain the moment with my son, what usually catches me off guard is a welling of feeling when I run into someone who used to play hockey with him, or baseball...and I have worked diligently at letting go of what the past was for him, allow for a different future, allow that to be....but everyonce in a while, it catches me ....out of nowhere and I am left with a deep sadness.I thought I had done a fantastic job of supporting my son to be independant, and make choices out of consideration, that whatever he wanted to do in life was possible..and that ..that could look like anything he chose...I was not prepared for the deeper layers of what lay beneath that assumption...that actually I was pretty attached to him at least being able to smile...or enjoy some simple joys in life. To feel some peace in his life...those both seem rather difficult.Meditation helps immensely , but I think there is more here, as I 	
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investigate the mind and its delicate nature..its subtle shifts and ways of distracting ...I would like to hear everyones comments and questions about this topic.I am happy to share what I know in regards to this...My son used to be an amazing athlete, allstar baseball, triple A hockey, an artist, snowboarding competitions, he seemed to really love life, happy , smiling, yelling woohoo..on his skateboard...he wrote beautiful poetry ...he would download the latest waffle recipe from a B&B and cook us all sunday breakfast...I love that he gave me a lecture about using immitation vanilla..he insisted on doing his own shopping for these recipes, much to the enjoyment of our local market owner...he also had a deep connection to people, in the empathic sense, he always could tell if someone needed a hug, or a kind word, he adored his little sister, and would play with her endlessly...I miss that they use to laugh uncontrollably over something they had just done...I remember him consoling his older over achiever sister, when the kids at school began teasing her because she was really smart...she was miserable, because of it, and I overheard him telling her how amazing she was , and to ignore them....at this moment, he seems to have great difficulty being in their presence, as if somewhere undereverything it is too painful for him...oh this all makes me sigh deeply...When my sons illness takes over, he is no longer present, he seems to be in a world of his own barely able to hear us talking to him, through all the other chatter in his mind.Lately a disturbing mannerism began to occur, I was making him coffee..and to give him something to do I asked him to get the cream out of the fridge..he went over to the fridge but did not open the door, when i asked him if he found the cream in the fridge..he opened the door, then stood there again blankly staring into the fridge..when I asked him what he was doing, he simply said,checking things out, I said, you were getting the cream out of the fridge, and he responded by saying right..ok..and then picked up the butter...I went over and put the cream carton in his hand..he has been doing this alot lately., unable to complete a thought and action, stuck in the middle left confused. We have gotten very good at not pointing out the disjuncts, the wrong statements, as they only create more fear and confusion for him, as he tries to make sense of what is going on...so I am opening this up for discussion in the BSWA....what I have learned over the last few years, is through my open communication with this topic, due to its tender nature, I have heard many people open up and share their own experiences with this, it was quite surprising to me to find out that many people I have known for a very long time, had been keeping their own stories secret due to the perceived stigma of mental illness...only just yesterday a new friend shared that their son of the same age also suffers with something similar, it has shattered their relationship, and he is out there thrashing in the world....quickly into the conversation, and my sharing that my son is quite ill at the moment, we peiced together that they actually were friends in elementary school.This also disturbs me, how is it possible that so many suffer with this 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&order=ASC&topic_id=327&forum=7 (3 of 5) [31.07.2005 19:17:19]Buddhist Society of Western Australia - Forum

illness, discussing how our system deals with it...will probably need its own section.!!I look forward to your replies, thankyou..........with Metta,Kara FlatPrevious Topic | Next Topic 
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» schizophrenia/mental health and the Buddhist perspective/kammakara
2005/7/10 12:10 
Re: schizophrenia/mental health and the Buddhist perspective/kamma Rajio
2005/7/10 14:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 14:20 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/10 15:29 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 2:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma shamin
2005/7/11 9:35 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/11 10:01 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/11 19:21 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/12 1:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/12 20:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:41 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/13 0:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/13 21:54 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/14 2:18 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/14 21:22 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&order=ASC&topic_id=327&forum=7 (4 of 5) [31.07.2005 19:17:19]Buddhist Society of Western Australia - Forum 

Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/15 9:14 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/15 18:05 
Re: schizophrenia/mental health and the Buddhist perspective/kamma jasminka
2005/7/15 20:49 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/18 9:47 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/22 9:03 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/22 23:11 
Re: schizophrenia/mental health and the Buddhist perspective/kamma kara
2005/7/23 3:57 
Re: schizophrenia/mental health and the Buddhist perspective/kamma ojw
2005/7/23 9:39 
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http://www.bswa.org/user.php?xoops_redirect=/mo...?viewmode=thread&order=ASC&topic_id=327&forum=7 (1 of 2) [31.07.2005 19:17:32]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way.
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http://www.bswa.org/user.php?xoops_redirect=/mo...?viewmode=thread&order=ASC&topic_id=327&forum=7 (2 of 2) [31.07.2005 19:17:32]Buddhist Society of Western Australia - Forum 

Buddhist Society of Western Australia Forum Index General Discussion The introduce yourself thread :) Register To Post FlatPrevious Topic | Next Topic 
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Thread
onemind 

Posted on: 2005/4/20 17:20 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

The introduce yourself thread :) 

Hi, I was just reading a really funny introduce yourself thread on another forum and thought I would try it out here. I guess I'll start :)Well, I'm a 21 year old student and just moved to Perth to study molecular biology & biomedical science at uni.Um... I've been into buddhism for quite a few years and am planning on going to live at Bodhiyana some time this year and maybe become a monk.I think this forum is great and hope to get to know you all :) With Mettaonemind 
athula 

Posted on: 2005/4/20 18:14 

Just popping in 

Joined: 2005/3/28 

From: sri lanka 

Posts: 11 

Hi everyone,good start onemind,i am 36 and a government officer in Kandy Sri lanka. Came to know about Ajhan Brahm when he visited sri lanka and now following his talks.hope to practice Let Go meditation.with Mettaathula 
BenInUK 

Posted on: 2005/4/20 18:50 

Just popping in 

Joined: 2005/3/9 

From: 

Posts: 15 

Well my name is Ben, im 29 and from Derby in England.Im a graduate in Electrical & Electronic Engineer and I work as an Engineering Manager in the Railways.I was brought up Catholic, became a 'born again' Christian and last year stumbled upon the truth that is the Buddhas teachings! 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=327&forum=7&move=prev&topic_time=1122082753 (1 of 9) [31.07.2005 19:18:04]Buddhist Society of Western Australia - Forum

Anonymous

Posted on: 2005/4/20 20:21 

My name is Yoda.I was born about 800 years ago.From a linguistic perspective, and if my memory still serves me correctly, 'Yoda' means 'soldier' in Pali.I'm interested in haiku, meditation and philosophy (particularly philosophy of language, linguistics and metaphysics).I find myself strangely attracted to Buddhist philosophy, try to reject it, but keep coming back. I guess I've got a lot of ego, and am just plain obstinate. But at least I keep coming back. Along with some others on this forum, I once spent some time living here: http://www.bswa.org/info/bodhinyana.phpI'm currently training with a bunch of ordained and lay Mahayana Buddhist practitioners here: http://www.meditationinperth.org/A friend of mine recently set up a website for me, at his expense, so that I can explore my interest in language through the medium of free-verse one line haiku here: http://www.rmkay.blogspot.com/My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887).From a haiku perspective, I'm particularly attracted to the works of Hosai Ozaki (1885-1926), and Taneda Santoka (1882-1940).My favourite western philosopher is Ludwig Wittgenstein (1889-1951).And my favourite eastern philosophers include Zhuangzi (circa BC 300), Nagarjuna (circa AD 150-250), and Shantideva (AD 687-763).YodaPS: And after 800 years, I still can't get to 10 when counting my breath in meditation. Edit 1 21/04/05: Added PS to illustrate the sad state of my meditation practice. 
Scitor 

Posted on: 2005/4/20 22:24 

Just popping in 

Joined: 2005/4/10 

From: Melbourne 

Posts: 19 

I'm 19 and am studying medicine in Melbourne. I came across the core of Buddhism by attending some talks by Ajahn Brahm about a year ago, and have been deeply intrigued ever since. I have just started to meditate, with minimal success. 
kris 

Posted on: 2005/4/21 9:17 	
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Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi Everyone,I'm 49 and live in Pensacola, Florida with my husband of 32 years, a 150+lb canine named Isis and 3 very rowdy and loud parrots. Yes, one of them swears like a sailor and yes it's my fault. Who knew??? We have 2 grown sons, great daughters in law, and 3 wonderful grandaughters. I guess that's enough of a personal snapshot. My interest in Buddhism was limited to reading off and on for many years. My introduction was a book by the Dalai Lama in the 80's. I was hooked but unfocused and confused. That ultimately led me to research Zen. No "connection" there. I was searching but nothing really 'fit'. A couple of years ago for no real reason I bought "Food for the Heart - The Collected Teachings of Ajahn Chah". It was one of those 'wasting time in the bookstore - the last thing I need is another book on Buddhism but I'm buying one anyway' kind of days. I had no idea who Ajahn Chah was or anything about Theravada. But his words spoke directly to my heart and helped me find this path. Everything began to fit. And it was through my search for information on Ajahn Chah and the Forest Tradition that I found BSWA and this forum. I'm very glad to be here.with metta,kris 
Cold Mountain 

Posted on: 2005/4/21 12:08 

Just popping in 

Joined: 2005/1/5 

From: Vancouver, BC 

Posts: 17 

Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 32 years on the planet in this life so far...live in beautiful Vancouver, BC, Canada and glad to be here (BSWA).With Metta,Cold MountainPS: Kris, "Food for the Heart" is one of my all time favourites as well. Probably in the top 5 books I'd bring with me if I knew I was going to get stranded on a desert island. 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
ll 

Posted on: 2005/4/21 16:01 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=327&forum=7&move=prev&topic_time=1122082753 (3 of 9) [31.07.2005 19:18:04]Buddhist Society of Western Australia - Forum 

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Joined: 2005/1/8 

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Posts: 115 

I am old enough to know that a women never tells her age, :wink: and new to the practise of Buddhism...... A dear friend introduced me to the book Path With Heart by Jack Kornfield, I continued until I found that Theravada Buddhism is a good fit. I reside on the beautiful west coast of the USA. I am currently studying the Middle Length Discourses as suggested to me by someone here while enjoying daily meditation practise. Cool thread....Thank you for starting it Onemind. Peace LL 
jcprice 

Posted on: 2005/4/22 9:38 

Just popping in 

Joined: 2004/12/14 

From: Perth, WA 

Posts: 20 

Hi,I'm a 34 year-old living in Perth and occasional attendee of the Dhammaloka. Thank goodness for the Internet at mp3 talks.I had the good fortune to be introduced to the Dhammaloka and the teachings of Ajahn Brahm by a colleague. Since then I've read heavily on Budhism in general and the Thai Forest Tradition in particular.There's something very practical and direct about the teaching style in the Thai Forest Tradition. I particularly like reading the various published teachings of Ajahn Chah.I'm a fairly regular meditator. It seems to go in patches. :)It would be good to do a retreat soon. My last attempt had to be cancelled.With metta,jason 
Bhikkhu Pesala 

Posted on: 2005/4/22 16:53 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

[quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst. 
Anonymous

Posted on: 2005/4/22 17:54 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=327&forum=7&move=prev&topic_time=1122082753 (4 of 9) [31.07.2005 19:18:04]Buddhist Society of Western Australia - Forum

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[quote="Bhikkhu Pesala"][quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst.Thank you for that Venerable Sir.I never get tired of reading Ryokan's poetry, or reading stories about his life.In return, I offer the following poem by Ryokan for your, and others, appreciation:Foolish and stubborn–what day can I rest?Lonely and poor, this life.Twilight: I return from the villageAgain carrying an empty bowl.Respectfully Prostrating To You As A Dharma FriendYoda 
Triad 

Posted on: 2005/4/22 22:48 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

I'm triad, from the Netherlands, 20 years of age, achieved next to nothing this far, and about 3 years ago figured buddhism would suit me. At the moment I'm studying Pali and meditating a lot, and feel torn in a dilemma: to ordain as a monk, or go study biochem.I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! Thanks. Bye. Triad. 
Anonymous

Posted on: 2005/4/23 8:49 

[quote="Cold Mountain"]Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 
A little like these flies in Taneda Santoka's (1882-1940) haiku:flypaper no escape yell in a loud voice till you're deadKeep this to yourself Cold Mountain ... <looking around to see who may be watching> ... but I've heard rumours here that there might be a way of getting off the flypaper. Yoda 
Anonymous

Posted on: 2005/4/23 9:31 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=327&forum=7&move=prev&topic_time=1122082753 (5 of 9) [31.07.2005 19:18:04]Buddhist Society of Western Australia - Forum

I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! quote]:( There seem to be alot of science students on the forum. Please don't forget us 'arty' types who find digesting hard core science and sutra classes a bit frustrating :DBut yes I think Ajahn Brahm is especially good at Rational thinking and I enjoy the Sutra lessons as well. 
monkeyfish 

Posted on: 2005/4/23 18:41 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

hi, I'm 41yrs old, been happily married for over 18yrs (that seems very rare these days) and have a 14yr old daughter that we got along quite well with most of the time. It was my daughter that gave my name as monkeyfish, (it was one of her old ones) We also have two German Shepherds and a cat (the cat, like my daughter is slightly loopy )I am not a scientist or technical person in any way. I care for the elderly in an aged nursing home. I have been interested in Buddhism for most of my life, but it's only been in the past 2yrs that I have become a 'practicing' laymen. I decovered the BSWA site and now with access to weekly talks and sutta study's can understand better and it is more 'real" if you know what I mean. But it was not until the death of my father in Oct. last year, that I truely began to understand Buddhism and it's effect on my life. I enjoy Aghan Brahms talks heaps, he is very easy to listen to and relate too.Oh that is very long winded and hope I haven't put everyone to sleep. 
Anonymous

Posted on: 2005/4/23 19:16 

I think it is great that Ajahn Brahms and other talks do relate to all all types of minds and the heart :D Samsara 
onemind 

Posted on: 2005/4/23 19:53 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Same :) Just like Buddha :D 
Anonymous

Posted on: 2005/4/24 5:36 	
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Actually I must say I do think he is especially good at the rational side, as Triad said - suppose that makes sense as he studied science.MettaSamsara 
Triad 

Posted on: 2005/4/24 5:51 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Hehe.. He should get some facts straight, that's all. I guess I have to agree that it's great that his talks relate to people with different personalities and backgrounds, interested in the Dhamma. Probably explains a great deal why his monastary is such a success. :)Bye. Triad. 
quarkgirl 

Posted on: 2005/4/27 17:18 

Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

HiI'm quarkgirl,I'm not really a girl! I'm 36, give or take a few millenia! I have two kids aged 14 and 4, boy and girl. I am uni (still) studying psychology, but I have a degree in physics and maths.I don't meditate, but I am trying to build up the courage to start. I have done some before, but not regularly as the kids are quite demanding. I've had quite a heap of stuff to sort out in my head before I could even contemplate really looking in! Way too scary to go in there! I do go up to dhammasara to offer dana and I've been visiting on and off now for six years. I love the people I have met and I love my children to see me connected to something spiritual.I find the teachings very relevant just to get by from day to day.Anyway, I'm on the way.........no rush! q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! 
Anonymous

Posted on: 2005/4/29 12:55 	
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Introduction 

Gooday, bonjour,I just joined the forum after reading some great exchanges on the Jhanas.I am 58 (soon) and have lived in Perth for the past 16 years after 8 years in the Middle East and the previous ones in France where I was born.I have been following the Buddhist path for 13 years. I started with the Tibetan tradition and have been now going to the BSWA for the last 2 years.I went to the India pelgrimage this year and returned from it so inspired to practice and learn more.I have started reading the Midlle Lenght discourses and feel so much connected to the Buddha and his message having the advantahe of knowing the places where he taught.I really hope that it is true that enlightment is possible for lay people as this is my goal.Wishing you all the best in your practice. FlatPrevious Topic | Next Topic 
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» The introduce yourself thread :)onemind
2005/4/20 17:20 
Re: The introduce yourself thread :) dhammajoe
2005/5/8 1:26 
Re: The introduce yourself thread :) cbch
2005/5/13 1:57 
Re: The introduce yourself thread :) Rajio
2005/5/14 15:09 
Re: The introduce yourself thread :) WhiteLotus
2005/5/14 23:32 
Re: The introduce yourself thread :) DammaDuckTape
2005/5/20 22:39 
Re: The introduce yourself thread :) figwit4
2005/7/10 22:41 
Re: The introduce yourself thread :) albert_kam
2005/7/11 17:20 
Re: The introduce yourself thread :) shamin
2005/7/12 13:13 
... onemind
2005/7/12 18:01 athula
2005/4/20 18:14 BenInUK
2005/4/20 18:50 
Anonymous
2005/4/20 20:21 Scitor
2005/4/20 22:24 kris
2005/4/21 9:17 Cold Mountain
2005/4/21 12:08 ll
2005/4/21 16:01 jcprice
2005/4/22 9:38 
Re: Loki
2005/7/21 14:07 	
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Re: Dhamma36
2005/7/21 15:39 Bhikkhu Pesala
2005/4/22 16:53 
Anonymous
2005/4/22 17:54 Triad
2005/4/22 22:48 
Anonymous
2005/4/23 8:49 
Anonymous
2005/4/23 9:31 monkeyfish
2005/4/23 18:41 
Anonymous
2005/4/23 19:16 onemind
2005/4/23 19:53 
Anonymous
2005/4/24 5:36 Triad
2005/4/24 5:51 quarkgirl
2005/4/27 17:18 
Re: Loki
2005/7/21 14:10 
Introduction 
Anonymous
2005/4/29 12:55 
Introduction Jessica
2005/5/4 14:08 
Re: Introduction zhenhui
2005/5/7 13:02 
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Buddhist Society of Western Australia Forum Index General Discussion The introduce yourself thread :) Register To Post FlatPrevious Topic | Next Topic 
Poster
Thread
onemind 

Posted on: 2005/4/20 17:20 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

The introduce yourself thread :) 

Hi, I was just reading a really funny introduce yourself thread on another forum and thought I would try it out here. I guess I'll start :)Well, I'm a 21 year old student and just moved to Perth to study molecular biology & biomedical science at uni.Um... I've been into buddhism for quite a few years and am planning on going to live at Bodhiyana some time this year and maybe become a monk.I think this forum is great and hope to get to know you all :) With Mettaonemind 
athula 

Posted on: 2005/4/20 18:14 

Just popping in 

Joined: 2005/3/28 

From: sri lanka 

Posts: 11 

Hi everyone,good start onemind,i am 36 and a government officer in Kandy Sri lanka. Came to know about Ajhan Brahm when he visited sri lanka and now following his talks.hope to practice Let Go meditation.with Mettaathula 
BenInUK 

Posted on: 2005/4/20 18:50 

Just popping in 

Joined: 2005/3/9 

From: 

Posts: 15 

Well my name is Ben, im 29 and from Derby in England.Im a graduate in Electrical & Electronic Engineer and I work as an Engineering Manager in the Railways.I was brought up Catholic, became a 'born again' Christian and last year stumbled upon the truth that is the Buddhas teachings! 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (1 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

Anonymous

Posted on: 2005/4/20 20:21 

My name is Yoda.I was born about 800 years ago.From a linguistic perspective, and if my memory still serves me correctly, 'Yoda' means 'soldier' in Pali.I'm interested in haiku, meditation and philosophy (particularly philosophy of language, linguistics and metaphysics).I find myself strangely attracted to Buddhist philosophy, try to reject it, but keep coming back. I guess I've got a lot of ego, and am just plain obstinate. But at least I keep coming back. Along with some others on this forum, I once spent some time living here: http://www.bswa.org/info/bodhinyana.phpI'm currently training with a bunch of ordained and lay Mahayana Buddhist practitioners here: http://www.meditationinperth.org/A friend of mine recently set up a website for me, at his expense, so that I can explore my interest in language through the medium of free-verse one line haiku here: http://www.rmkay.blogspot.com/My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887).From a haiku perspective, I'm particularly attracted to the works of Hosai Ozaki (1885-1926), and Taneda Santoka (1882-1940).My favourite western philosopher is Ludwig Wittgenstein (1889-1951).And my favourite eastern philosophers include Zhuangzi (circa BC 300), Nagarjuna (circa AD 150-250), and Shantideva (AD 687-763).YodaPS: And after 800 years, I still can't get to 10 when counting my breath in meditation. Edit 1 21/04/05: Added PS to illustrate the sad state of my meditation practice. 
Scitor 

Posted on: 2005/4/20 22:24 

Just popping in 

Joined: 2005/4/10 

From: Melbourne 

Posts: 19 

I'm 19 and am studying medicine in Melbourne. I came across the core of Buddhism by attending some talks by Ajahn Brahm about a year ago, and have been deeply intrigued ever since. I have just started to meditate, with minimal success. 
kris 

Posted on: 2005/4/21 9:17 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (2 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi Everyone,I'm 49 and live in Pensacola, Florida with my husband of 32 years, a 150+lb canine named Isis and 3 very rowdy and loud parrots. Yes, one of them swears like a sailor and yes it's my fault. Who knew??? We have 2 grown sons, great daughters in law, and 3 wonderful grandaughters. I guess that's enough of a personal snapshot. My interest in Buddhism was limited to reading off and on for many years. My introduction was a book by the Dalai Lama in the 80's. I was hooked but unfocused and confused. That ultimately led me to research Zen. No "connection" there. I was searching but nothing really 'fit'. A couple of years ago for no real reason I bought "Food for the Heart - The Collected Teachings of Ajahn Chah". It was one of those 'wasting time in the bookstore - the last thing I need is another book on Buddhism but I'm buying one anyway' kind of days. I had no idea who Ajahn Chah was or anything about Theravada. But his words spoke directly to my heart and helped me find this path. Everything began to fit. And it was through my search for information on Ajahn Chah and the Forest Tradition that I found BSWA and this forum. I'm very glad to be here.with metta,kris 
Cold Mountain 

Posted on: 2005/4/21 12:08 

Just popping in 

Joined: 2005/1/5 

From: Vancouver, BC 

Posts: 17 

Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 32 years on the planet in this life so far...live in beautiful Vancouver, BC, Canada and glad to be here (BSWA).With Metta,Cold MountainPS: Kris, "Food for the Heart" is one of my all time favourites as well. Probably in the top 5 books I'd bring with me if I knew I was going to get stranded on a desert island. 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
ll 

Posted on: 2005/4/21 16:01 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (3 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum 

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Joined: 2005/1/8 

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Posts: 115 

I am old enough to know that a women never tells her age, :wink: and new to the practise of Buddhism...... A dear friend introduced me to the book Path With Heart by Jack Kornfield, I continued until I found that Theravada Buddhism is a good fit. I reside on the beautiful west coast of the USA. I am currently studying the Middle Length Discourses as suggested to me by someone here while enjoying daily meditation practise. Cool thread....Thank you for starting it Onemind. Peace LL 
jcprice 

Posted on: 2005/4/22 9:38 

Just popping in 

Joined: 2004/12/14 

From: Perth, WA 

Posts: 20 

Hi,I'm a 34 year-old living in Perth and occasional attendee of the Dhammaloka. Thank goodness for the Internet at mp3 talks.I had the good fortune to be introduced to the Dhammaloka and the teachings of Ajahn Brahm by a colleague. Since then I've read heavily on Budhism in general and the Thai Forest Tradition in particular.There's something very practical and direct about the teaching style in the Thai Forest Tradition. I particularly like reading the various published teachings of Ajahn Chah.I'm a fairly regular meditator. It seems to go in patches. :)It would be good to do a retreat soon. My last attempt had to be cancelled.With metta,jason 
Bhikkhu Pesala 

Posted on: 2005/4/22 16:53 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

[quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst. 
Anonymous

Posted on: 2005/4/22 17:54 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (4 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

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[quote="Bhikkhu Pesala"][quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst.Thank you for that Venerable Sir.I never get tired of reading Ryokan's poetry, or reading stories about his life.In return, I offer the following poem by Ryokan for your, and others, appreciation:Foolish and stubborn–what day can I rest?Lonely and poor, this life.Twilight: I return from the villageAgain carrying an empty bowl.Respectfully Prostrating To You As A Dharma FriendYoda 
Triad 

Posted on: 2005/4/22 22:48 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

I'm triad, from the Netherlands, 20 years of age, achieved next to nothing this far, and about 3 years ago figured buddhism would suit me. At the moment I'm studying Pali and meditating a lot, and feel torn in a dilemma: to ordain as a monk, or go study biochem.I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! Thanks. Bye. Triad. 
Anonymous

Posted on: 2005/4/23 8:49 

[quote="Cold Mountain"]Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 
A little like these flies in Taneda Santoka's (1882-1940) haiku:flypaper no escape yell in a loud voice till you're deadKeep this to yourself Cold Mountain ... <looking around to see who may be watching> ... but I've heard rumours here that there might be a way of getting off the flypaper. Yoda 
Anonymous

Posted on: 2005/4/23 9:31 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (5 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! quote]:( There seem to be alot of science students on the forum. Please don't forget us 'arty' types who find digesting hard core science and sutra classes a bit frustrating :DBut yes I think Ajahn Brahm is especially good at Rational thinking and I enjoy the Sutra lessons as well. 
monkeyfish 

Posted on: 2005/4/23 18:41 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

hi, I'm 41yrs old, been happily married for over 18yrs (that seems very rare these days) and have a 14yr old daughter that we got along quite well with most of the time. It was my daughter that gave my name as monkeyfish, (it was one of her old ones) We also have two German Shepherds and a cat (the cat, like my daughter is slightly loopy )I am not a scientist or technical person in any way. I care for the elderly in an aged nursing home. I have been interested in Buddhism for most of my life, but it's only been in the past 2yrs that I have become a 'practicing' laymen. I decovered the BSWA site and now with access to weekly talks and sutta study's can understand better and it is more 'real" if you know what I mean. But it was not until the death of my father in Oct. last year, that I truely began to understand Buddhism and it's effect on my life. I enjoy Aghan Brahms talks heaps, he is very easy to listen to and relate too.Oh that is very long winded and hope I haven't put everyone to sleep. 
Anonymous

Posted on: 2005/4/23 19:16 

I think it is great that Ajahn Brahms and other talks do relate to all all types of minds and the heart :D Samsara 
onemind 

Posted on: 2005/4/23 19:53 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Same :) Just like Buddha :D 
Anonymous

Posted on: 2005/4/24 5:36 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (6 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

Actually I must say I do think he is especially good at the rational side, as Triad said - suppose that makes sense as he studied science.MettaSamsara 
Triad 

Posted on: 2005/4/24 5:51 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Hehe.. He should get some facts straight, that's all. I guess I have to agree that it's great that his talks relate to people with different personalities and backgrounds, interested in the Dhamma. Probably explains a great deal why his monastary is such a success. :)Bye. Triad. 
quarkgirl 

Posted on: 2005/4/27 17:18 

Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

HiI'm quarkgirl,I'm not really a girl! I'm 36, give or take a few millenia! I have two kids aged 14 and 4, boy and girl. I am uni (still) studying psychology, but I have a degree in physics and maths.I don't meditate, but I am trying to build up the courage to start. I have done some before, but not regularly as the kids are quite demanding. I've had quite a heap of stuff to sort out in my head before I could even contemplate really looking in! Way too scary to go in there! I do go up to dhammasara to offer dana and I've been visiting on and off now for six years. I love the people I have met and I love my children to see me connected to something spiritual.I find the teachings very relevant just to get by from day to day.Anyway, I'm on the way.........no rush! q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! 
Anonymous

Posted on: 2005/4/29 12:55 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (7 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum

Introduction 

Gooday, bonjour,I just joined the forum after reading some great exchanges on the Jhanas.I am 58 (soon) and have lived in Perth for the past 16 years after 8 years in the Middle East and the previous ones in France where I was born.I have been following the Buddhist path for 13 years. I started with the Tibetan tradition and have been now going to the BSWA for the last 2 years.I went to the India pelgrimage this year and returned from it so inspired to practice and learn more.I have started reading the Midlle Lenght discourses and feel so much connected to the Buddha and his message having the advantahe of knowing the places where he taught.I really hope that it is true that enlightment is possible for lay people as this is my goal.Wishing you all the best in your practice. FlatPrevious Topic | Next Topic 
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» The introduce yourself thread :)onemind
2005/4/20 17:20 
Re: The introduce yourself thread :) dhammajoe
2005/5/8 1:26 
Re: The introduce yourself thread :) cbch
2005/5/13 1:57 
Re: The introduce yourself thread :) Rajio
2005/5/14 15:09 
Re: The introduce yourself thread :) WhiteLotus
2005/5/14 23:32 
Re: The introduce yourself thread :) DammaDuckTape
2005/5/20 22:39 
Re: The introduce yourself thread :) figwit4
2005/7/10 22:41 
Re: The introduce yourself thread :) albert_kam
2005/7/11 17:20 
Re: The introduce yourself thread :) shamin
2005/7/12 13:13 
... onemind
2005/7/12 18:01 athula
2005/4/20 18:14 BenInUK
2005/4/20 18:50 
Anonymous
2005/4/20 20:21 Scitor
2005/4/20 22:24 kris
2005/4/21 9:17 Cold Mountain
2005/4/21 12:08 ll
2005/4/21 16:01 jcprice
2005/4/22 9:38 
Re: Loki
2005/7/21 14:07 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=165&forum=7 (8 of 9) [31.07.2005 19:18:25]Buddhist Society of Western Australia - Forum 

Re: Dhamma36
2005/7/21 15:39 Bhikkhu Pesala
2005/4/22 16:53 
Anonymous
2005/4/22 17:54 Triad
2005/4/22 22:48 
Anonymous
2005/4/23 8:49 
Anonymous
2005/4/23 9:31 monkeyfish
2005/4/23 18:41 
Anonymous
2005/4/23 19:16 onemind
2005/4/23 19:53 
Anonymous
2005/4/24 5:36 Triad
2005/4/24 5:51 quarkgirl
2005/4/27 17:18 
Re: Loki
2005/7/21 14:10 
Introduction 
Anonymous
2005/4/29 12:55 
Introduction Jessica
2005/5/4 14:08 
Re: Introduction zhenhui
2005/5/7 13:02 
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http://www.bswa.org/user.php?xoops_redirect=/mod...ewtopic.php?viewmode=thread&topic_id=165&forum=7 (1 of 2) [31.07.2005 19:18:38]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way.
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http://www.bswa.org/user.php?xoops_redirect=/mod...ewtopic.php?viewmode=thread&topic_id=165&forum=7 (2 of 2) [31.07.2005 19:18:38]Buddhist Society of Western Australia - Forum 

Buddhist Society of Western Australia Forum Index General Discussion The introduce yourself thread :) Register To Post 
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onemind 

Posted on: 2005/4/20 17:20 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

The introduce yourself thread :) 

Hi, I was just reading a really funny introduce yourself thread on another forum and thought I would try it out here. I guess I'll start :)Well, I'm a 21 year old student and just moved to Perth to study molecular biology & biomedical science at uni.Um... I've been into buddhism for quite a few years and am planning on going to live at Bodhiyana some time this year and maybe become a monk.I think this forum is great and hope to get to know you all :) With Mettaonemind 
athula 

Posted on: 2005/4/20 18:14 

Just popping in 

Joined: 2005/3/28 

From: sri lanka 

Posts: 11 

Hi everyone,good start onemind,i am 36 and a government officer in Kandy Sri lanka. Came to know about Ajhan Brahm when he visited sri lanka and now following his talks.hope to practice Let Go meditation.with Mettaathula 
BenInUK 

Posted on: 2005/4/20 18:50 

Just popping in 

Joined: 2005/3/9 

From: 

Posts: 15 

Well my name is Ben, im 29 and from Derby in England.Im a graduate in Electrical & Electronic Engineer and I work as an Engineering Manager in the Railways.I was brought up Catholic, became a 'born again' Christian and last year stumbled upon the truth that is the Buddhas teachings! 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=165&forum=7 (1 of 7) [31.07.2005 19:18:51]Buddhist Society of Western Australia - Forum

Anonymous

Posted on: 2005/4/20 20:21 

My name is Yoda.I was born about 800 years ago.From a linguistic perspective, and if my memory still serves me correctly, 'Yoda' means 'soldier' in Pali.I'm interested in haiku, meditation and philosophy (particularly philosophy of language, linguistics and metaphysics).I find myself strangely attracted to Buddhist philosophy, try to reject it, but keep coming back. I guess I've got a lot of ego, and am just plain obstinate. But at least I keep coming back. Along with some others on this forum, I once spent some time living here: http://www.bswa.org/info/bodhinyana.phpI'm currently training with a bunch of ordained and lay Mahayana Buddhist practitioners here: http://www.meditationinperth.org/A friend of mine recently set up a website for me, at his expense, so that I can explore my interest in language through the medium of free-verse one line haiku here: http://www.rmkay.blogspot.com/My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887).From a haiku perspective, I'm particularly attracted to the works of Hosai Ozaki (1885-1926), and Taneda Santoka (1882-1940).My favourite western philosopher is Ludwig Wittgenstein (1889-1951).And my favourite eastern philosophers include Zhuangzi (circa BC 300), Nagarjuna (circa AD 150-250), and Shantideva (AD 687-763).YodaPS: And after 800 years, I still can't get to 10 when counting my breath in meditation. Edit 1 21/04/05: Added PS to illustrate the sad state of my meditation practice. 
Scitor 

Posted on: 2005/4/20 22:24 

Just popping in 

Joined: 2005/4/10 

From: Melbourne 

Posts: 19 

I'm 19 and am studying medicine in Melbourne. I came across the core of Buddhism by attending some talks by Ajahn Brahm about a year ago, and have been deeply intrigued ever since. I have just started to meditate, with minimal success. 
kris 

Posted on: 2005/4/21 9:17 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=165&forum=7 (2 of 7) [31.07.2005 19:18:51]Buddhist Society of Western Australia - Forum 

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Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi Everyone,I'm 49 and live in Pensacola, Florida with my husband of 32 years, a 150+lb canine named Isis and 3 very rowdy and loud parrots. Yes, one of them swears like a sailor and yes it's my fault. Who knew??? We have 2 grown sons, great daughters in law, and 3 wonderful grandaughters. I guess that's enough of a personal snapshot. My interest in Buddhism was limited to reading off and on for many years. My introduction was a book by the Dalai Lama in the 80's. I was hooked but unfocused and confused. That ultimately led me to research Zen. No "connection" there. I was searching but nothing really 'fit'. A couple of years ago for no real reason I bought "Food for the Heart - The Collected Teachings of Ajahn Chah". It was one of those 'wasting time in the bookstore - the last thing I need is another book on Buddhism but I'm buying one anyway' kind of days. I had no idea who Ajahn Chah was or anything about Theravada. But his words spoke directly to my heart and helped me find this path. Everything began to fit. And it was through my search for information on Ajahn Chah and the Forest Tradition that I found BSWA and this forum. I'm very glad to be here.with metta,kris 
Cold Mountain 

Posted on: 2005/4/21 12:08 

Just popping in 

Joined: 2005/1/5 

From: Vancouver, BC 

Posts: 17 

Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 32 years on the planet in this life so far...live in beautiful Vancouver, BC, Canada and glad to be here (BSWA).With Metta,Cold MountainPS: Kris, "Food for the Heart" is one of my all time favourites as well. Probably in the top 5 books I'd bring with me if I knew I was going to get stranded on a desert island. 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
ll 

Posted on: 2005/4/21 16:01 	
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Moderator 

Joined: 2005/1/8 

From: 

Posts: 115 

I am old enough to know that a women never tells her age, :wink: and new to the practise of Buddhism...... A dear friend introduced me to the book Path With Heart by Jack Kornfield, I continued until I found that Theravada Buddhism is a good fit. I reside on the beautiful west coast of the USA. I am currently studying the Middle Length Discourses as suggested to me by someone here while enjoying daily meditation practise. Cool thread....Thank you for starting it Onemind. Peace LL 
jcprice 

Posted on: 2005/4/22 9:38 

Just popping in 

Joined: 2004/12/14 

From: Perth, WA 

Posts: 20 

Hi,I'm a 34 year-old living in Perth and occasional attendee of the Dhammaloka. Thank goodness for the Internet at mp3 talks.I had the good fortune to be introduced to the Dhammaloka and the teachings of Ajahn Brahm by a colleague. Since then I've read heavily on Budhism in general and the Thai Forest Tradition in particular.There's something very practical and direct about the teaching style in the Thai Forest Tradition. I particularly like reading the various published teachings of Ajahn Chah.I'm a fairly regular meditator. It seems to go in patches. :)It would be good to do a retreat soon. My last attempt had to be cancelled.With metta,jason 
Bhikkhu Pesala 

Posted on: 2005/4/22 16:53 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

[quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst. 
Anonymous

Posted on: 2005/4/22 17:54 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=165&forum=7 (4 of 7) [31.07.2005 19:18:51]Buddhist Society of Western Australia - Forum

[quote="Bhikkhu Pesala"][quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst.Thank you for that Venerable Sir.I never get tired of reading Ryokan's poetry, or reading stories about his life.In return, I offer the following poem by Ryokan for your, and others, appreciation:Foolish and stubborn–what day can I rest?Lonely and poor, this life.Twilight: I return from the villageAgain carrying an empty bowl.Respectfully Prostrating To You As A Dharma FriendYoda 
Triad 

Posted on: 2005/4/22 22:48 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

I'm triad, from the Netherlands, 20 years of age, achieved next to nothing this far, and about 3 years ago figured buddhism would suit me. At the moment I'm studying Pali and meditating a lot, and feel torn in a dilemma: to ordain as a monk, or go study biochem.I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! Thanks. Bye. Triad. 
Anonymous

Posted on: 2005/4/23 8:49 

[quote="Cold Mountain"]Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 
A little like these flies in Taneda Santoka's (1882-1940) haiku:flypaper no escape yell in a loud voice till you're deadKeep this to yourself Cold Mountain ... <looking around to see who may be watching> ... but I've heard rumours here that there might be a way of getting off the flypaper. Yoda 
Anonymous

Posted on: 2005/4/23 9:31 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=165&forum=7 (5 of 7) [31.07.2005 19:18:51]Buddhist Society of Western Australia - Forum

I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! quote]:( There seem to be alot of science students on the forum. Please don't forget us 'arty' types who find digesting hard core science and sutra classes a bit frustrating :DBut yes I think Ajahn Brahm is especially good at Rational thinking and I enjoy the Sutra lessons as well. 
monkeyfish 

Posted on: 2005/4/23 18:41 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

hi, I'm 41yrs old, been happily married for over 18yrs (that seems very rare these days) and have a 14yr old daughter that we got along quite well with most of the time. It was my daughter that gave my name as monkeyfish, (it was one of her old ones) We also have two German Shepherds and a cat (the cat, like my daughter is slightly loopy )I am not a scientist or technical person in any way. I care for the elderly in an aged nursing home. I have been interested in Buddhism for most of my life, but it's only been in the past 2yrs that I have become a 'practicing' laymen. I decovered the BSWA site and now with access to weekly talks and sutta study's can understand better and it is more 'real" if you know what I mean. But it was not until the death of my father in Oct. last year, that I truely began to understand Buddhism and it's effect on my life. I enjoy Aghan Brahms talks heaps, he is very easy to listen to and relate too.Oh that is very long winded and hope I haven't put everyone to sleep. 
Anonymous

Posted on: 2005/4/23 19:16 

I think it is great that Ajahn Brahms and other talks do relate to all all types of minds and the heart :D Samsara 
onemind 

Posted on: 2005/4/23 19:53 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Same :) Just like Buddha :D 
Anonymous

Posted on: 2005/4/24 5:36 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=165&forum=7 (6 of 7) [31.07.2005 19:18:51]Buddhist Society of Western Australia - Forum

Actually I must say I do think he is especially good at the rational side, as Triad said - suppose that makes sense as he studied science.MettaSamsara 
Triad 

Posted on: 2005/4/24 5:51 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Hehe.. He should get some facts straight, that's all. I guess I have to agree that it's great that his talks relate to people with different personalities and backgrounds, interested in the Dhamma. Probably explains a great deal why his monastary is such a success. :)Bye. Triad. 
quarkgirl 

Posted on: 2005/4/27 17:18 

Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

HiI'm quarkgirl,I'm not really a girl! I'm 36, give or take a few millenia! I have two kids aged 14 and 4, boy and girl. I am uni (still) studying psychology, but I have a degree in physics and maths.I don't meditate, but I am trying to build up the courage to start. I have done some before, but not regularly as the kids are quite demanding. I've had quite a heap of stuff to sort out in my head before I could even contemplate really looking in! Way too scary to go in there! I do go up to dhammasara to offer dana and I've been visiting on and off now for six years. I love the people I have met and I love my children to see me connected to something spiritual.I find the teachings very relevant just to get by from day to day.Anyway, I'm on the way.........no rush! q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! 
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Buddhist Society of Western Australia Forum Index General Discussion The introduce yourself thread :) Register To Post FlatPrevious Topic | Next Topic 
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onemind 

Posted on: 2005/4/20 17:20 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

The introduce yourself thread :) 

Hi, I was just reading a really funny introduce yourself thread on another forum and thought I would try it out here. I guess I'll start :)Well, I'm a 21 year old student and just moved to Perth to study molecular biology & biomedical science at uni.Um... I've been into buddhism for quite a few years and am planning on going to live at Bodhiyana some time this year and maybe become a monk.I think this forum is great and hope to get to know you all :) With Mettaonemind 
athula 

Posted on: 2005/4/20 18:14 

Just popping in 

Joined: 2005/3/28 

From: sri lanka 

Posts: 11 

Hi everyone,good start onemind,i am 36 and a government officer in Kandy Sri lanka. Came to know about Ajhan Brahm when he visited sri lanka and now following his talks.hope to practice Let Go meditation.with Mettaathula 
BenInUK 

Posted on: 2005/4/20 18:50 

Just popping in 

Joined: 2005/3/9 

From: 

Posts: 15 

Well my name is Ben, im 29 and from Derby in England.Im a graduate in Electrical & Electronic Engineer and I work as an Engineering Manager in the Railways.I was brought up Catholic, became a 'born again' Christian and last year stumbled upon the truth that is the Buddhas teachings! 	
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Anonymous

Posted on: 2005/4/20 20:21 

My name is Yoda.I was born about 800 years ago.From a linguistic perspective, and if my memory still serves me correctly, 'Yoda' means 'soldier' in Pali.I'm interested in haiku, meditation and philosophy (particularly philosophy of language, linguistics and metaphysics).I find myself strangely attracted to Buddhist philosophy, try to reject it, but keep coming back. I guess I've got a lot of ego, and am just plain obstinate. But at least I keep coming back. Along with some others on this forum, I once spent some time living here: http://www.bswa.org/info/bodhinyana.phpI'm currently training with a bunch of ordained and lay Mahayana Buddhist practitioners here: http://www.meditationinperth.org/A friend of mine recently set up a website for me, at his expense, so that I can explore my interest in language through the medium of free-verse one line haiku here: http://www.rmkay.blogspot.com/My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887).From a haiku perspective, I'm particularly attracted to the works of Hosai Ozaki (1885-1926), and Taneda Santoka (1882-1940).My favourite western philosopher is Ludwig Wittgenstein (1889-1951).And my favourite eastern philosophers include Zhuangzi (circa BC 300), Nagarjuna (circa AD 150-250), and Shantideva (AD 687-763).YodaPS: And after 800 years, I still can't get to 10 when counting my breath in meditation. Edit 1 21/04/05: Added PS to illustrate the sad state of my meditation practice. 
Scitor 

Posted on: 2005/4/20 22:24 

Just popping in 

Joined: 2005/4/10 

From: Melbourne 

Posts: 19 

I'm 19 and am studying medicine in Melbourne. I came across the core of Buddhism by attending some talks by Ajahn Brahm about a year ago, and have been deeply intrigued ever since. I have just started to meditate, with minimal success. 
kris 

Posted on: 2005/4/21 9:17 	
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Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi Everyone,I'm 49 and live in Pensacola, Florida with my husband of 32 years, a 150+lb canine named Isis and 3 very rowdy and loud parrots. Yes, one of them swears like a sailor and yes it's my fault. Who knew??? We have 2 grown sons, great daughters in law, and 3 wonderful grandaughters. I guess that's enough of a personal snapshot. My interest in Buddhism was limited to reading off and on for many years. My introduction was a book by the Dalai Lama in the 80's. I was hooked but unfocused and confused. That ultimately led me to research Zen. No "connection" there. I was searching but nothing really 'fit'. A couple of years ago for no real reason I bought "Food for the Heart - The Collected Teachings of Ajahn Chah". It was one of those 'wasting time in the bookstore - the last thing I need is another book on Buddhism but I'm buying one anyway' kind of days. I had no idea who Ajahn Chah was or anything about Theravada. But his words spoke directly to my heart and helped me find this path. Everything began to fit. And it was through my search for information on Ajahn Chah and the Forest Tradition that I found BSWA and this forum. I'm very glad to be here.with metta,kris 
Cold Mountain 

Posted on: 2005/4/21 12:08 

Just popping in 

Joined: 2005/1/5 

From: Vancouver, BC 

Posts: 17 

Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 32 years on the planet in this life so far...live in beautiful Vancouver, BC, Canada and glad to be here (BSWA).With Metta,Cold MountainPS: Kris, "Food for the Heart" is one of my all time favourites as well. Probably in the top 5 books I'd bring with me if I knew I was going to get stranded on a desert island. 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
ll 

Posted on: 2005/4/21 16:01 	
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I am old enough to know that a women never tells her age, :wink: and new to the practise of Buddhism...... A dear friend introduced me to the book Path With Heart by Jack Kornfield, I continued until I found that Theravada Buddhism is a good fit. I reside on the beautiful west coast of the USA. I am currently studying the Middle Length Discourses as suggested to me by someone here while enjoying daily meditation practise. Cool thread....Thank you for starting it Onemind. Peace LL 
jcprice 

Posted on: 2005/4/22 9:38 

Just popping in 

Joined: 2004/12/14 

From: Perth, WA 

Posts: 20 

Hi,I'm a 34 year-old living in Perth and occasional attendee of the Dhammaloka. Thank goodness for the Internet at mp3 talks.I had the good fortune to be introduced to the Dhammaloka and the teachings of Ajahn Brahm by a colleague. Since then I've read heavily on Budhism in general and the Thai Forest Tradition in particular.There's something very practical and direct about the teaching style in the Thai Forest Tradition. I particularly like reading the various published teachings of Ajahn Chah.I'm a fairly regular meditator. It seems to go in patches. :)It would be good to do a retreat soon. My last attempt had to be cancelled.With metta,jason 
Bhikkhu Pesala 

Posted on: 2005/4/22 16:53 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

[quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst. 
Anonymous

Posted on: 2005/4/22 17:54 	
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[quote="Bhikkhu Pesala"][quote="Yoda"]My religious role models include the Zen monk Ryokan (1759-1831), and the Tibetan Buddhist meditation master Patrul Rinpoche (1808-1887). 
You may like this, then. Calligraphy by David Glendinning. A support of the Sangha at Chithurst.Thank you for that Venerable Sir.I never get tired of reading Ryokan's poetry, or reading stories about his life.In return, I offer the following poem by Ryokan for your, and others, appreciation:Foolish and stubborn–what day can I rest?Lonely and poor, this life.Twilight: I return from the villageAgain carrying an empty bowl.Respectfully Prostrating To You As A Dharma FriendYoda 
Triad 

Posted on: 2005/4/22 22:48 

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Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

I'm triad, from the Netherlands, 20 years of age, achieved next to nothing this far, and about 3 years ago figured buddhism would suit me. At the moment I'm studying Pali and meditating a lot, and feel torn in a dilemma: to ordain as a monk, or go study biochem.I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! Thanks. Bye. Triad. 
Anonymous

Posted on: 2005/4/23 8:49 

[quote="Cold Mountain"]Just your ordinary, average guy trapped in Samsara, desperately looking for a way out :D 
A little like these flies in Taneda Santoka's (1882-1940) haiku:flypaper no escape yell in a loud voice till you're deadKeep this to yourself Cold Mountain ... <looking around to see who may be watching> ... but I've heard rumours here that there might be a way of getting off the flypaper. Yoda 
Anonymous

Posted on: 2005/4/23 9:31 	
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I like most talks and articles here, most notably the sutta classes with Ajahn Brahmavamso, but I think Ajahn Brahm should get off the soapbox when it comes to 'dogmatism in' science (or, preferably, address it in a more rational manner). Don't stain buddhism with New Age fluff! quote]:( There seem to be alot of science students on the forum. Please don't forget us 'arty' types who find digesting hard core science and sutra classes a bit frustrating :DBut yes I think Ajahn Brahm is especially good at Rational thinking and I enjoy the Sutra lessons as well. 
monkeyfish 

Posted on: 2005/4/23 18:41 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

hi, I'm 41yrs old, been happily married for over 18yrs (that seems very rare these days) and have a 14yr old daughter that we got along quite well with most of the time. It was my daughter that gave my name as monkeyfish, (it was one of her old ones) We also have two German Shepherds and a cat (the cat, like my daughter is slightly loopy )I am not a scientist or technical person in any way. I care for the elderly in an aged nursing home. I have been interested in Buddhism for most of my life, but it's only been in the past 2yrs that I have become a 'practicing' laymen. I decovered the BSWA site and now with access to weekly talks and sutta study's can understand better and it is more 'real" if you know what I mean. But it was not until the death of my father in Oct. last year, that I truely began to understand Buddhism and it's effect on my life. I enjoy Aghan Brahms talks heaps, he is very easy to listen to and relate too.Oh that is very long winded and hope I haven't put everyone to sleep. 
Anonymous

Posted on: 2005/4/23 19:16 

I think it is great that Ajahn Brahms and other talks do relate to all all types of minds and the heart :D Samsara 
onemind 

Posted on: 2005/4/23 19:53 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Same :) Just like Buddha :D 
Anonymous

Posted on: 2005/4/24 5:36 	
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Actually I must say I do think he is especially good at the rational side, as Triad said - suppose that makes sense as he studied science.MettaSamsara 
Triad 

Posted on: 2005/4/24 5:51 

Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Hehe.. He should get some facts straight, that's all. I guess I have to agree that it's great that his talks relate to people with different personalities and backgrounds, interested in the Dhamma. Probably explains a great deal why his monastary is such a success. :)Bye. Triad. 
quarkgirl 

Posted on: 2005/4/27 17:18 

Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

HiI'm quarkgirl,I'm not really a girl! I'm 36, give or take a few millenia! I have two kids aged 14 and 4, boy and girl. I am uni (still) studying psychology, but I have a degree in physics and maths.I don't meditate, but I am trying to build up the courage to start. I have done some before, but not regularly as the kids are quite demanding. I've had quite a heap of stuff to sort out in my head before I could even contemplate really looking in! Way too scary to go in there! I do go up to dhammasara to offer dana and I've been visiting on and off now for six years. I love the people I have met and I love my children to see me connected to something spiritual.I find the teachings very relevant just to get by from day to day.Anyway, I'm on the way.........no rush! q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! 
Anonymous

Posted on: 2005/4/29 12:55 	
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Introduction 

Gooday, bonjour,I just joined the forum after reading some great exchanges on the Jhanas.I am 58 (soon) and have lived in Perth for the past 16 years after 8 years in the Middle East and the previous ones in France where I was born.I have been following the Buddhist path for 13 years. I started with the Tibetan tradition and have been now going to the BSWA for the last 2 years.I went to the India pelgrimage this year and returned from it so inspired to practice and learn more.I have started reading the Midlle Lenght discourses and feel so much connected to the Buddha and his message having the advantahe of knowing the places where he taught.I really hope that it is true that enlightment is possible for lay people as this is my goal.Wishing you all the best in your practice. FlatPrevious Topic | Next Topic 
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» The introduce yourself thread :)onemind
2005/4/20 17:20 
Re: The introduce yourself thread :) dhammajoe
2005/5/8 1:26 
Re: The introduce yourself thread :) cbch
2005/5/13 1:57 
Re: The introduce yourself thread :) Rajio
2005/5/14 15:09 
Re: The introduce yourself thread :) WhiteLotus
2005/5/14 23:32 
Re: The introduce yourself thread :) DammaDuckTape
2005/5/20 22:39 
Re: The introduce yourself thread :) figwit4
2005/7/10 22:41 
Re: The introduce yourself thread :) albert_kam
2005/7/11 17:20 
Re: The introduce yourself thread :) shamin
2005/7/12 13:13 
... onemind
2005/7/12 18:01 athula
2005/4/20 18:14 BenInUK
2005/4/20 18:50 
Anonymous
2005/4/20 20:21 Scitor
2005/4/20 22:24 kris
2005/4/21 9:17 Cold Mountain
2005/4/21 12:08 ll
2005/4/21 16:01 jcprice
2005/4/22 9:38 
Re: Loki
2005/7/21 14:07 	
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Re: Dhamma36
2005/7/21 15:39 Bhikkhu Pesala
2005/4/22 16:53 
Anonymous
2005/4/22 17:54 Triad
2005/4/22 22:48 
Anonymous
2005/4/23 8:49 
Anonymous
2005/4/23 9:31 monkeyfish
2005/4/23 18:41 
Anonymous
2005/4/23 19:16 onemind
2005/4/23 19:53 
Anonymous
2005/4/24 5:36 Triad
2005/4/24 5:51 quarkgirl
2005/4/27 17:18 
Re: Loki
2005/7/21 14:10 
Introduction 
Anonymous
2005/4/29 12:55 
Introduction Jessica
2005/5/4 14:08 
Re: Introduction zhenhui
2005/5/7 13:02 
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Buddhist Society of Western Australia Forum Index General Discussion Nagging Register To Post FlatPrevious Topic | Next Topic 
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mookie 

Posted on: 2005/7/16 18:21 

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Nagging 

I was wondering if there are any articles or dhamma talks out there that deal with the topic of nagging?I think it would be a brilliant subject for a Dhamma talk, I am sure theres many of us that are very familiar with nagging!shockhorror FlatPrevious Topic | Next Topic 
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2005/7/16 18:21 
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Posted on: 2005/7/16 18:21 

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Nagging 

I was wondering if there are any articles or dhamma talks out there that deal with the topic of nagging?I think it would be a brilliant subject for a Dhamma talk, I am sure theres many of us that are very familiar with nagging!shockhorror FlatPrevious Topic | Next Topic 
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2005/7/16 18:21 
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mookie 

Posted on: 2005/7/16 18:21 

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Nagging 

I was wondering if there are any articles or dhamma talks out there that deal with the topic of nagging?I think it would be a brilliant subject for a Dhamma talk, I am sure theres many of us that are very familiar with nagging!shockhorror 
Rajio 

Posted on: 2005/7/16 21:54 

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Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Re: Nagging 

Quote: 

I think it would be a brilliant subject for a Dhamma talk, I am sure theres many of us that are very familiar with nagging! 
Which raises the obvious question....from which perspective are you most familiar with it....receiving or giving 
mookie 

Posted on: 2005/7/17 21:57 

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Re: Nagging 

There is a cute retro-inspired fridge magnet I once saw for sale. A picture of a house-wife type aka- 1950's Women's Weekly with a caption bubble"I am turning into my Mother". 	
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Posted on: 2005/7/16 18:21 

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Nagging 

I was wondering if there are any articles or dhamma talks out there that deal with the topic of nagging?I think it would be a brilliant subject for a Dhamma talk, I am sure theres many of us that are very familiar with nagging!shockhorror FlatPrevious Topic | Next Topic 
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Buddhist Society of Western Australia Forum Index General Discussion procrastination............. Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/7/14 2:46 

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procrastination............. 

Ok ...this keeps coming up..in many of the forum conversations...so what is that?, What is that need to do some totally unrelevant cleaning , or sorting, to get to what it is you are supposed to be doing. It does seem that the more I practice , the less I distract myself in my daily life. I get to my work, it seems finished with less fuss, and more quickly.Still though I have bouts of needing to edge the lawn(really) I have even gone as far as edgeing the neighbours lawn.....they are onto my antics now though and usually come and ask me what I am supposed to be doing?.... it seems to be the need to complete something, stand back and say..ahhhhhh there ...I finished it...wonderful..and this gives me the courage or example to move on to the larger project. I do notice though that these are seemingly bizarre places that I tend to focus my attention on...scrubbing the tops of the doors, the lawn edge, the baseboards..sucking the dirt out of the heat vents...nothing really visible.....maybe I am hiding my procrastination...?Is this born out of fear of failure?............ this should be an interesting discussion...Kara FlatPrevious Topic | Next Topic 
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Buddhist Society of Western Australia Forum Index General Discussion procrastination............. Register To Post FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/7/14 2:46 

Quite a regular 

Joined: 2005/6/1 

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Posts: 66 

procrastination............. 

Ok ...this keeps coming up..in many of the forum conversations...so what is that?, What is that need to do some totally unrelevant cleaning , or sorting, to get to what it is you are supposed to be doing. It does seem that the more I practice , the less I distract myself in my daily life. I get to my work, it seems finished with less fuss, and more quickly.Still though I have bouts of needing to edge the lawn(really) I have even gone as far as edgeing the neighbours lawn.....they are onto my antics now though and usually come and ask me what I am supposed to be doing?.... it seems to be the need to complete something, stand back and say..ahhhhhh there ...I finished it...wonderful..and this gives me the courage or example to move on to the larger project. I do notice though that these are seemingly bizarre places that I tend to focus my attention on...scrubbing the tops of the doors, the lawn edge, the baseboards..sucking the dirt out of the heat vents...nothing really visible.....maybe I am hiding my procrastination...?Is this born out of fear of failure?............ this should be an interesting discussion...Kara FlatPrevious Topic | Next Topic 
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kara 

Posted on: 2005/7/14 2:46 

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Joined: 2005/6/1 

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Posts: 66 

procrastination............. 

Ok ...this keeps coming up..in many of the forum conversations...so what is that?, What is that need to do some totally unrelevant cleaning , or sorting, to get to what it is you are supposed to be doing. It does seem that the more I practice , the less I distract myself in my daily life. I get to my work, it seems finished with less fuss, and more quickly.Still though I have bouts of needing to edge the lawn(really) I have even gone as far as edgeing the neighbours lawn.....they are onto my antics now though and usually come and ask me what I am supposed to be doing?.... it seems to be the need to complete something, stand back and say..ahhhhhh there ...I finished it...wonderful..and this gives me the courage or example to move on to the larger project. I do notice though that these are seemingly bizarre places that I tend to focus my attention on...scrubbing the tops of the doors, the lawn edge, the baseboards..sucking the dirt out of the heat vents...nothing really visible.....maybe I am hiding my procrastination...?Is this born out of fear of failure?............ this should be an interesting discussion...Kara 
jasminka 

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Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

Re: procrastination............. 

KaraIt sounds like you are yet managing this problem quite well.I have suffered from this most of my life. My insight into this is as follows:Procrastination is the outcome of the mind trying to find a sense of completeness in the face of uncertainty. It is the response of the mind to uncertainty (“anicca”) and the sorrow (“dukka”) this causes.The mind cannot tolerate uncertainty, because it needs structure to feel secure.And so, it looks for completeness to give it a sense of integrity, a sense of structure in an uncertain world. It therefore diverts to tasks that it knows it can complete, however trivial the task may be… and finds structure and security through this stratagem.Procrastination therefore goes hand in glove with "perfectionism" (which seems to be why you find yourself in “bizarre” places).The more difficult task that often is an ongoing project the solution to which is uncertain and cannot be determined conclusively is left undone or partially done, or at least, is postponed.Procrastination then is the craving for certainty, which is an expression of the “craving for being” (“bhava tanha”). It is all a part of the search for structure in which the mind takes refuge from uncertainty. Absence of structure militates against this craving, and the mind tries to re-establish structure.The way to manage it and to overcome it is to practice mindfulness (“sati”) i.e. to become aware (“sampajanna”) of the arising impulse. (For me, it just arises all the time).Sometimes, the awareness itself is not enough. One needs to apply mindful effort (“viriya”) to overcome it, and get to the task that is unpleasant because of its uncertainty and sorrowfulness.To overcome the latter two negative states too, we need to practice mindfulness. In all of this what we are attempting to do then is to (1) take note of the craving and (2) avoid clinging to it. This requires mindfulness.When the above are achieved successfully, we adapt to live with uncertainty and not be affected by it.And so, there is Dhamma in all this.It seems to me though that you are managing quite well.With Metta 
Dhamma36 

Posted on: 2005/7/14 8:06 	
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Not too shy to talk 

Joined: 2005/5/1 

From: Morley, Western Australia 

Posts: 29 

Re: procrastination............. 

Hi KaraTo tell you the truth i should be meditating right now instead of being in this forum I'm sure everyone here has found themselves in the same situation as what you have described (maybe not the door top scrubbing bit ), and surcumbed to procrastination in all it's forms.I sometimes wonder if in my case at least it's the mind trying to distract me for it's own reasons or that maybe i just don't want to be meditating at a given time. Meditation is something i do by choice and i don't want it to EVER turn into something that i feel i "have" to be doing. Maybe it has something to do with perception, what i feel meditation "should" be and feel like, and subconsciously try to avoid.Mind you, maybe i'm just rambling, putting off my meditation With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
kara 

Posted on: 2005/7/14 9:09 

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From: Vancouver, British Columbia 

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Re: procrastination............. 

Wow...fantastic interesting insights into our little ways of being., Jasminka you really have such a wonderful in depth way of describing everything through what seems to be a great sense of understanding of the Buddhist teachings. Very helpful.thankyou...Dhamma36 I really understand what you are saying, that it is the wakeful state of mind that is creating this distraction, like the unruly mind in meditation, hmmmmmm which makes me think that this too could be reformed into something more productive...I certainly know that if I am meditating daily...the procrastination during the day becomes non existent......and I really sense a part of the mind fighting back against this new way of being, that it sort of tries to hang on to its old self...and is going to scream and kick and thrash unless it gets its way..but that leaves me feeling unsatisfied with the outcome. Back to the cushion. Kara .... 
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Buddhist Society of Western Australia Forum Index General Discussion procrastination............. Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/14 2:46 

Quite a regular 

Joined: 2005/6/1 

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Posts: 66 

procrastination............. 

Ok ...this keeps coming up..in many of the forum conversations...so what is that?, What is that need to do some totally unrelevant cleaning , or sorting, to get to what it is you are supposed to be doing. It does seem that the more I practice , the less I distract myself in my daily life. I get to my work, it seems finished with less fuss, and more quickly.Still though I have bouts of needing to edge the lawn(really) I have even gone as far as edgeing the neighbours lawn.....they are onto my antics now though and usually come and ask me what I am supposed to be doing?.... it seems to be the need to complete something, stand back and say..ahhhhhh there ...I finished it...wonderful..and this gives me the courage or example to move on to the larger project. I do notice though that these are seemingly bizarre places that I tend to focus my attention on...scrubbing the tops of the doors, the lawn edge, the baseboards..sucking the dirt out of the heat vents...nothing really visible.....maybe I am hiding my procrastination...?Is this born out of fear of failure?............ this should be an interesting discussion...Kara FlatPrevious Topic | Next Topic 
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Buddhist Society of Western Australia Forum Index General Discussion Rebirth, karma, and spiritual presence. Register To Post FlatPrevious Topic | Next Topic 
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monkeyfish 

Posted on: 2005/7/10 20:56 

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Rebirth, karma, and spiritual presence. 

I am a bit confused in the area of rebirth. The Buddha teaching say after you die, and you have worked up enough good kama you are reborn into a better life. So how can people say that your spirit is still with you. For example, my father died in October last year, if he has been given a chance at rebirth how can he's spirit still be 'with you'. I know I am mixing my religions that is Buddhism with karma and rebirth and christian with spiritual presence,like I said, I'm a bit confused. 
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2005/7/10 20:56 
... onemind
2005/7/10 23:33 
Re: ... monkeyfish
2005/7/12 17:35 
Re: Rebirth, karma, and spiritual presence. bodhicitta
2005/7/13 9:52 
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Buddhist Society of Western Australia Forum Index General Discussion Rebirth, karma, and spiritual presence. Register To Post FlatPrevious Topic | Next Topic 
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monkeyfish 

Posted on: 2005/7/10 20:56 

Just popping in 

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Rebirth, karma, and spiritual presence. 

I am a bit confused in the area of rebirth. The Buddha teaching say after you die, and you have worked up enough good kama you are reborn into a better life. So how can people say that your spirit is still with you. For example, my father died in October last year, if he has been given a chance at rebirth how can he's spirit still be 'with you'. I know I am mixing my religions that is Buddhism with karma and rebirth and christian with spiritual presence,like I said, I'm a bit confused. 
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2005/7/10 20:56 
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2005/7/10 23:33 
Re: ... monkeyfish
2005/7/12 17:35 
Re: Rebirth, karma, and spiritual presence. bodhicitta
2005/7/13 9:52 
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monkeyfish 

Posted on: 2005/7/10 20:56 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

Rebirth, karma, and spiritual presence. 

I am a bit confused in the area of rebirth. The Buddha teaching say after you die, and you have worked up enough good kama you are reborn into a better life. So how can people say that your spirit is still with you. For example, my father died in October last year, if he has been given a chance at rebirth how can he's spirit still be 'with you'. I know I am mixing my religions that is Buddhism with karma and rebirth and christian with spiritual presence,like I said, I'm a bit confused. 
---------------- 
onemind 

Posted on: 2005/7/10 23:33 

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From: Western Australia 

Posts: 315 

... 

Hi monkeyfish,In buddhism, there is the concept of non self. That is, there is no permanent thing, whether a soul, mind or body, that can be called self. There is no "you" that gets reborn, just a constant flow of cause and effect.Also, there is no such thing as "good" kamma. Just certain causes that lead to certain effects. If the causes result in "positive" effects, i suppose you could call it good kamma but sometimes this way of defining it confuses people as they start to think it is a value system of punishment and reward when its not.So I guess when people say, "Their still with you", they mean in the sense of the lessons they taught, and the memories ect. Saying it like this sounds a bit harsh but sometimes the truth hurts I wouldn't like to think my loved ones are floating around 	
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somewhere watching me just for the hell of it But letting go is hard, time heals all.With Metta 
----------------Being nobody, going nowhere.... 
monkeyfish 

Posted on: 2005/7/12 17:35 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

Re: ... 

Thank you for your reply, that has really helped. I think, it is better to think that your loved ones are with you by their lessons, sayings and memmories. I don't think it's harsh or hard, the thought of my dad floating and looking over my shoulder is a bit scarry actually. 
---------------- 
bodhicitta 

Posted on: 2005/7/13 9:52 

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Re: Rebirth, karma, and spiritual presence. 

In the Mahayana tradition we are told we have a consciousness we call the 8th conciousness, also known as the ALIYA conciousness. This is where we plant all our seeds of kamma and this is what follows us when we die and are reborn. When a person dies, this conciousness will leave the body behind and venture , attracted by its kammic tendencies. This consciousness has a life of 7x7 (49)days . That means it is reborn again each 7th day until it finds its rightful place of rebirth. If after 49 days it still cannot find its special place of rebirth, it will become a wondering spirit and wanders around “haunting” until it hears the Dhamma and realised its folly of not letting go. Once it let go of whatever it is grasping, it will be reborn into samsara again, following its kamma, the seeds planted in the ALIYA conciousness. That is why, it is important for us to perform good deeds on behalf of our recently deceased loved one during the first 49 days after death as this is still not too late to help with its finding a good rebirth. Mahayana temples every year around the full moon day of July perform special Dhamma sessions and invite all wondering spirits to enter its temples to hear the special Dhamma, teaching them to let go, and that it will only increase its sufferings if it keeps on grasping. Hopefully by this kind act of sharing, some of the wondering spirits will come to an understanding, will let go and can achieve rebirth.The Tibetan tradition is very detailed in its description of what happens when a person dies. It is believed that when a woman becomes pregnant, this ALIYA consciousness enters the womb to combine with the foetus at no fixed time before it is born. If it enters very earlier on, it will forget its past lives. But if it enters quite late , almost nearing its time to be born, it will remember some of its past lives when the person is born. (This type of 	
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remembering past lives is different from the ‘remembering ability’ achieved through deep Jhanic meditations) If a person is born psychic, that could mean previous life it could be a heavenly being who has psychic powers and these seeds are still in its ALIYA consciousness. So basically that is why these persons are born the way they are. Skeptics will not believe all these. Having an open mind is helpful sometimes. But this theory can explain a lot of paranormal stuff out there. Buddhists do believe in petas and hell realms. The wondering spirits above is in limbo, because it is not reborn into Samsara. By the way Samsara consists of 6 realms, Heavens (more than 1), Asuras, Human Beings, Animals, Hungry Ghosts and Hells. After a life is ended in one realm, it can fall into any other realm following its kamma. So when Aj Chah said “We are born so that we are not born again’ it has very very deep meaning. Because it means we are born and we are fortunate enough to meet with the Dhamma and we follow the Buddha’s teaching absolutely sincerely 100%, we are not born again. Beacuase of these special cleansing of our Aliya consciousness through our RIGHTactions speech and mind, according to the Buddha’s teaching, nothing remains there - we’ve made the great leap out of Samsara. So all of you wanting to know how get out of here, this may be of some interests to you. 
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Buddhist Society of Western Australia Forum Index General Discussion Rebirth, karma, and spiritual presence. Register To Post FlatPrevious Topic | Next Topic 
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monkeyfish 

Posted on: 2005/7/10 20:56 

Just popping in 

Joined: 2005/2/1 

From: Coonamble NSW 

Posts: 9 

Rebirth, karma, and spiritual presence. 

I am a bit confused in the area of rebirth. The Buddha teaching say after you die, and you have worked up enough good kama you are reborn into a better life. So how can people say that your spirit is still with you. For example, my father died in October last year, if he has been given a chance at rebirth how can he's spirit still be 'with you'. I know I am mixing my religions that is Buddhism with karma and rebirth and christian with spiritual presence,like I said, I'm a bit confused. 
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» Rebirth, karma, and spiritual presence.monkeyfish
2005/7/10 20:56 
... onemind
2005/7/10 23:33 
Re: ... monkeyfish
2005/7/12 17:35 
Re: Rebirth, karma, and spiritual presence. bodhicitta
2005/7/13 9:52 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhism and sexism Register To Post FlatPrevious Topic | Next Topic 
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june 

Posted on: 2005/7/5 8:24 

Buddhism and sexism 

I just wanted to say I don't think Buddhism is sexist anymore.I do think most Thai monks are sexist, though. And I think their behavior was what caused me to think the religion is sexist. I got confused I guess. So I think it's good to separate them from the Buddha himself. For example, Thai monks have prohibited women from touching the yellow robe, or wearing it, giving the reason that womens menstruation will dirty the robe (even Thai women have been brainwashed to believe and accept this). I don't think the Buddha prohibited women from wearing the yellow robe, right? They did wear it in the time of the Buddha, didn't they. Tell me if I'm wrong, so I can try and think of other things. (one reason i want to go to sri lanka, put on the yellow robe, and come back to thailand).The other thing is how ordained women get none of the titles, status, honor, money that comes with ordained men in Thailand (not that I want them as they are not the Dhamma anyways, but it makes me want to throw up how cool they think they are as men and not women; they actually look down upon female birth here). I think in the time of the Buddha, he didn't give people special titles, and he especially didn't give them to just men and not women. I think the Venerable Sariputta stayed the Venerable Sariputta the whole of his life right? The Buddha didn't start naming him, Phra Sariputta, Phra Raja Sariputta, Phra Dhamma Sariputta (those who are familiar with the Thai titles given to monks will know that monks get titles that increase their ranks or whatever). And he didn't say, ok, Khema, you be Khema for the rest of your life, no titles for you!It's no wonder why many good monks just left and went into the forest. 	
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Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

I just wanted to say this because I mentioned in my earlier post that Buddhism is sexist, and I really believed it, though it made me sad....so I really feel better now, having been able to think of things this way. I think we have to separate the original religion from what people are displaying in the world, especially in the Asian world, especially in Thailand, today. I mean, there are already samaneri's and bhikkhuni's in Sri Lanka, and 10-precept nuns all over the place. Thailand's the only country I know of that's still limiting women to white (the worst color) and to 8 precepts. I don't know what point Thailand is trying to make.As for how the Buddha can only be male, does that have to be called sexist? I mean, maybe that's just how the universe works. Like how only women can get pregnant, only women can be mothers, that's not sexist, is it?How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? The Buddha said he would never utter something unbeneficial, even if it was true. I don't see how insulting remarks can be beneficial to anyone (if you can see otherwise, i would appreciate hearing about it)...Because I know already of one instance where the sutta has obviously been changed. You know how when Maha Pajapati Gotami (?) offered a robe or something to the Buddha, and the Buddha said to give it to the Sangha?...well, at that time, the Sangha of bhikkhuni's doesn't yet exist (because Maha Pajapati Gotami was still a lay person), but the sutta mentions its existence...so something fishy is going on. If they're going to make changes to the original, they should really note them, and put the addition in different color or something.having said all that, i should add one thing. in a small spot in the north of Thailand in the province of chiang mai, lies a temple where there's a Thai monk who's trying to make it all fair. so as is always the case, it was so in the time of the buddha, as it is now i would guess, that fools way outnumber the wise, and normally fools are in power, because what would the wise want with power, which is why things have turned out the way they have in Thailand, I would imagine.sorry i feel bad about dropping bombs on my own country, but it's true.anyways! thanks for reading.cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 	
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Subject
Poster
Date 
» Buddhism and sexismjune
2005/7/5 8:24 
Re: Buddhism and sexism Algonquin
2005/7/5 9:43 
Re: Buddhism and sexism Bhikkhu Pesala
2005/7/5 18:47 
Re: Buddhism and sexism june
2005/7/5 21:38 
Re: Buddhism and sexism Rajio
2005/7/5 19:47 
Re: Buddhism and sexism june
2005/7/5 21:40 
Re: Buddhism and sexism Rajio
2005/7/6 0:30 
Re: Buddhism and sexism Elias
2005/7/6 6:15 
Re: Buddhism and sexism Rajio
2005/7/9 9:52 
Re: Buddhism and sexism june
2005/7/11 10:04 
Re: Buddhism and sexism june
2005/7/11 10:50 
Re: Buddhism and sexism Elias
2005/7/12 21:36 
Re: Buddhism and sexism figwit4
2005/7/10 8:39 
Re: Buddhism and sexism june
2005/7/11 10:27 
Re: Buddhism and sexism Tommy
2005/7/13 6:04 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhism and sexism Register To Post FlatPrevious Topic | Next Topic 
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june 

Posted on: 2005/7/5 8:24 

Buddhism and sexism 

I just wanted to say I don't think Buddhism is sexist anymore.I do think most Thai monks are sexist, though. And I think their behavior was what caused me to think the religion is sexist. I got confused I guess. So I think it's good to separate them from the Buddha himself. For example, Thai monks have prohibited women from touching the yellow robe, or wearing it, giving the reason that womens menstruation will dirty the robe (even Thai women have been brainwashed to believe and accept this). I don't think the Buddha prohibited women from wearing the yellow robe, right? They did wear it in the time of the Buddha, didn't they. Tell me if I'm wrong, so I can try and think of other things. (one reason i want to go to sri lanka, put on the yellow robe, and come back to thailand).The other thing is how ordained women get none of the titles, status, honor, money that comes with ordained men in Thailand (not that I want them as they are not the Dhamma anyways, but it makes me want to throw up how cool they think they are as men and not women; they actually look down upon female birth here). I think in the time of the Buddha, he didn't give people special titles, and he especially didn't give them to just men and not women. I think the Venerable Sariputta stayed the Venerable Sariputta the whole of his life right? The Buddha didn't start naming him, Phra Sariputta, Phra Raja Sariputta, Phra Dhamma Sariputta (those who are familiar with the Thai titles given to monks will know that monks get titles that increase their ranks or whatever). And he didn't say, ok, Khema, you be Khema for the rest of your life, no titles for you!It's no wonder why many good monks just left and went into the forest. 	
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Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

I just wanted to say this because I mentioned in my earlier post that Buddhism is sexist, and I really believed it, though it made me sad....so I really feel better now, having been able to think of things this way. I think we have to separate the original religion from what people are displaying in the world, especially in the Asian world, especially in Thailand, today. I mean, there are already samaneri's and bhikkhuni's in Sri Lanka, and 10-precept nuns all over the place. Thailand's the only country I know of that's still limiting women to white (the worst color) and to 8 precepts. I don't know what point Thailand is trying to make.As for how the Buddha can only be male, does that have to be called sexist? I mean, maybe that's just how the universe works. Like how only women can get pregnant, only women can be mothers, that's not sexist, is it?How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? The Buddha said he would never utter something unbeneficial, even if it was true. I don't see how insulting remarks can be beneficial to anyone (if you can see otherwise, i would appreciate hearing about it)...Because I know already of one instance where the sutta has obviously been changed. You know how when Maha Pajapati Gotami (?) offered a robe or something to the Buddha, and the Buddha said to give it to the Sangha?...well, at that time, the Sangha of bhikkhuni's doesn't yet exist (because Maha Pajapati Gotami was still a lay person), but the sutta mentions its existence...so something fishy is going on. If they're going to make changes to the original, they should really note them, and put the addition in different color or something.having said all that, i should add one thing. in a small spot in the north of Thailand in the province of chiang mai, lies a temple where there's a Thai monk who's trying to make it all fair. so as is always the case, it was so in the time of the buddha, as it is now i would guess, that fools way outnumber the wise, and normally fools are in power, because what would the wise want with power, which is why things have turned out the way they have in Thailand, I would imagine.sorry i feel bad about dropping bombs on my own country, but it's true.anyways! thanks for reading.cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=311&forum=7 (2 of 3) [31.07.2005 19:25:27]Buddhist Society of Western Australia - Forum

Subject
Poster
Date 
» Buddhism and sexismjune
2005/7/5 8:24 
Re: Buddhism and sexism Algonquin
2005/7/5 9:43 
Re: Buddhism and sexism Bhikkhu Pesala
2005/7/5 18:47 
Re: Buddhism and sexism june
2005/7/5 21:38 
Re: Buddhism and sexism Rajio
2005/7/5 19:47 
Re: Buddhism and sexism june
2005/7/5 21:40 
Re: Buddhism and sexism Rajio
2005/7/6 0:30 
Re: Buddhism and sexism Elias
2005/7/6 6:15 
Re: Buddhism and sexism Rajio
2005/7/9 9:52 
Re: Buddhism and sexism june
2005/7/11 10:04 
Re: Buddhism and sexism june
2005/7/11 10:50 
Re: Buddhism and sexism Elias
2005/7/12 21:36 
Re: Buddhism and sexism figwit4
2005/7/10 8:39 
Re: Buddhism and sexism june
2005/7/11 10:27 
Re: Buddhism and sexism Tommy
2005/7/13 6:04 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhism and sexism Register To Post 
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june 

Posted on: 2005/7/5 8:24 

Buddhism and sexism 

I just wanted to say I don't think Buddhism is sexist anymore.I do think most Thai monks are sexist, though. And I think their behavior was what caused me to think the religion is sexist. I got confused I guess. So I think it's good to separate them from the Buddha himself. For example, Thai monks have prohibited women from touching the yellow robe, or wearing it, giving the reason that womens menstruation will dirty the robe (even Thai women have been brainwashed to believe and accept this). I don't think the Buddha prohibited women from wearing the yellow robe, right? They did wear it in the time of the Buddha, didn't they. Tell me if I'm wrong, so I can try and think of other things. (one reason i want to go to sri lanka, put on the yellow robe, and come back to thailand).The other thing is how ordained women get none of the titles, status, honor, money that comes with ordained men in Thailand (not that I want them as they are not the Dhamma anyways, but it makes me want to throw up how cool they think they are as men and not women; they actually look down upon female birth here). I think in the time of the Buddha, he didn't give people special titles, and he especially didn't give them to just men and not women. I think the Venerable Sariputta stayed the Venerable Sariputta the whole of his life right? The Buddha didn't start naming him, Phra Sariputta, Phra Raja Sariputta, Phra Dhamma Sariputta (those who are familiar with the Thai titles given to monks will know that monks get titles that increase their ranks or whatever). And he didn't say, ok, Khema, you be Khema for the rest of your life, no titles for you!It's no wonder why many good monks just left and went into the forest.I just wanted to say this because I mentioned in my earlier post that Buddhism is sexist, and I really believed it, though it made me sad....so I really feel better now, having been able to think of things this way. I think we have to separate the original religion from what people are displaying in the world, especially in the Asian world, especially in Thailand, today. I 	
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Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

mean, there are already samaneri's and bhikkhuni's in Sri Lanka, and 10-precept nuns all over the place. Thailand's the only country I know of that's still limiting women to white (the worst color) and to 8 precepts. I don't know what point Thailand is trying to make.As for how the Buddha can only be male, does that have to be called sexist? I mean, maybe that's just how the universe works. Like how only women can get pregnant, only women can be mothers, that's not sexist, is it?How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? The Buddha said he would never utter something unbeneficial, even if it was true. I don't see how insulting remarks can be beneficial to anyone (if you can see otherwise, i would appreciate hearing about it)...Because I know already of one instance where the sutta has obviously been changed. You know how when Maha Pajapati Gotami (?) offered a robe or something to the Buddha, and the Buddha said to give it to the Sangha?...well, at that time, the Sangha of bhikkhuni's doesn't yet exist (because Maha Pajapati Gotami was still a lay person), but the sutta mentions its existence...so something fishy is going on. If they're going to make changes to the original, they should really note them, and put the addition in different color or something.having said all that, i should add one thing. in a small spot in the north of Thailand in the province of chiang mai, lies a temple where there's a Thai monk who's trying to make it all fair. so as is always the case, it was so in the time of the buddha, as it is now i would guess, that fools way outnumber the wise, and normally fools are in power, because what would the wise want with power, which is why things have turned out the way they have in Thailand, I would imagine.sorry i feel bad about dropping bombs on my own country, but it's true.anyways! thanks for reading.cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Algonquin 

Posted on: 2005/7/5 9:43 	
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Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: Buddhism and sexism 

Quote: 

I think we have to separate the original religion from what people are displaying in the world, especially in the Asian world, especially in Thailand, today. 
How true, for all the religions -I was just interested to know is it true that in Thailand it's almost a rite of passage for young men to spend time in a monastery, around six months say, and then leave to go out and pursue their careers, with the monastic background giving them added status in the business world? Sounds a bit dubious. Peace,algonquin 
Bhikkhu Pesala 

Posted on: 2005/7/5 18:47 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Re: Buddhism and sexism 

Quote: 

How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? 
I don't know of any insulting remarks made about women. I do know that many people (me included) can feel insulted very easily when no insult was intended. I recall one instance in the Tipitaka when Venerable S•riputta was leaving the Buddha’s presence and the hem of his robe brushed the head of a young bhikkhu. That young bhikkhu complained to the Buddha that the Venerable S•riputta had departed after striking him, without apologizing. The Buddha called Venerable S•riputta back and the true reasons why the young bhikkhu felt insulted came out. I also know of one instance when the father of M•gandiy• offered his daughter to the Buddha as his wife, and the Buddha rejected her saying that he would not touch her body full of filth even with his foot. When the Buddha said this, M•gandiy• felt very much insulted, and conceived a grudge against the Buddha, but her parents understood the Dhamma and become non-returners (being free from all lust and attachment to this foul bag of bones, blood, urine, and excrement). Edit: You see, you can't even say shit without some people taking offense.Quote: 

Because I know already of one instance where the sutta has obviously been changed. 
Yes. At first sight the Dakkhinavibhanga Sutta seems self-contradictory. It 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=311&forum=7 (3 of 14) [31.07.2005 19:25:59]Buddhist Society of Western Australia - Forum

seems clear that Mah•pajapat• Gotam• was still a lay person when she offered the robe to the Buddha, but in the same discourse, the Buddha refers to offerings to both Sanghas with the Tath•gata at the head. Yet the Bhikkhuni Sangha was not yet established as Gotam• was the first bhikkhuni. I read the note in Bhikkhu Bodhi’s translation.We have to remember that the Buddha was Omniscient.a) The Buddha had perfect recall of the past, so he was well aware of previous Buddhas•sanas when there were Bhikkhuni Sanghas.b) The Buddha had knowledge of the future, so he knew that in his own s•sana there would later be bhikkhunis. (or perhaps he knew that there might be, or that there might not be, as it was at that time still not definite one way or the other). c) The Buddha’s speech was always true. When speaking about the benefits of donation he made an inclusive statement that was true for all time. Even if his own s•sana was destined not to have any Bhikkhuni Sangha, he still would have included the gifts to the Bhikkhuni Sangha and to both Sanghas, because in the past there had been Bhikkhuni Sanghas, and in the s•sana of future Buddhas there will also be Bhikkhuni Sanghas. 
---------------- 
Rajio 

Posted on: 2005/7/5 19:47 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Re: Buddhism and sexism 

It's a very intersting post and one I am incapable of answering. My personal belief is that women are in every way equal to men. Men do tend to be stronger and faster on average than women but it has been shown that women are better lateral thinkers and marginally better at problem solving.I remember seeing a documentary in which a nun challenged the Dalai Lama on the inherant sexism in Tibetan Buddhism. I don't think much has changed but she is pushing things in the right direction (and where necessary, dragging them kicking and screaming).On the matter of women touching the garments, I think it is to protect the weaker monks from being tempted. I heard a story about this but for the life of me I can't remember the details. All I remember was a novice monk was stunned when an older monk picked up a woman and carried her across a river. I wish I could remember the story....I think the older monk said something like in your mind you slept with the woman while in my mind all I did was carry her across a river. My friend Felix told me this story (are you here Felix???). I will see him on Saturday so if he doesn't add to this message before then I will find out the full story and post it.Quote: 

As for how the Buddha can only be male, does that have to be called sexist? 	
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For the Japanese the Buddha is always a woman and Quan shi Yin is always a man...have you ever seen Saiyuki (The Japanese version of "Journey to the West") It's quite amusing. Tripitaka is also played by a woman (Masako Natsume)Can I also say this, I don't consider the Buddha to be male. As an enlightened being the Buddha is beyond those definitions. Giving him the form of a man is purely to make it easier for us.Ian Seta 
june 

Posted on: 2005/7/5 21:38 

Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

Re: Buddhism and sexism 

Quote: 

Bhikkhu Pesala wrote:Quote: 

How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? 
I don't know of any insulting remarks made about women. I do know that many people (me included) can feel insulted very easily when no insult was intended. 
I don't want to post it here, and anyways I can't remember exactly what it was because I've blocked it out, but it's in the Anguttara Nikaya. I hope you're right and I'm wrong, though, that would make me a very happy person, indeed! 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
june 

Posted on: 2005/7/5 21:40 	
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Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

Re: Buddhism and sexism 

Quote: 

Rajio wrote:It's a very intersting post and one I am incapable of answering. My personal belief is that women are in every way equal to men. Men do tend to be stronger and faster on average than women but it has been shown that women are better lateral thinkers and marginally better at problem solving.I remember seeing a documentary in which a nun challenged the Dalai Lama on the inherant sexism in Tibetan Buddhism. I don't think much has changed but she is pushing things in the right direction (and where necessary, dragging them kicking and screaming).On the matter of women touching the garments, I think it is to protect the weaker monks from being tempted. I heard a story about this but for the life of me I can't remember the details. All I remember was a novice monk was stunned when an older monk picked up a woman and carried her across a river. I wish I could remember the story....I think the older monk said something like in your mind you slept with the woman while in my mind all I did was carry her across a river. My friend Felix told me this story (are you here Felix???). I will see him on Saturday so if he doesn't add to this message before then I will find out the full story and post it.Quote: 

As for how the Buddha can only be male, does that have to be called sexist? 
For the Japanese the Buddha is always a woman and Quan shi Yin is always a man...have you ever seen Saiyuki (The Japanese version of "Journey to the West") It's quite amusing. Tripitaka is also played by a woman (Masako Natsume)Can I also say this, I don't consider the Buddha to be male. As an enlightened being the Buddha is beyond those definitions. Giving him the form of a man is purely to make it easier for us.Ian Seta 
I love you guys!! I wish you were here, or that I was there! Thanks for those kind words, I've been really needing to hear that from someone, and for 2 months already. You're such a gentleman! 	
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It's not so much touching garments that monks wear, but women can only wear white robes and not yellow. They say white is enough for women. And there's more, women aren't even allowed to touch the cushions monks sit on. once i was putting some flowers on the Buddha image and i accidentally stepped on the side of a monk's cushion (no one was sitting on it) and someone actually yelled at me! And it's not the first such incident either. Women aren't allowed to touch anything belonging to the Sangha of monks. (i don't know how we're allowed to walk on temple grounds in that case)Anyways, it's been so frustrating, as the Thai women here don't mind the oppression (forget about getting any understanding from the Thai men), so i feel so alone, but i feel so much better now, thank you for making my day.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Rajio 

Posted on: 2005/7/6 0:30 

Quite a regular 

Joined: 2005/5/2 

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Posts: 64 

Re: Buddhism and sexism 

This is the story as told to me by my friend Felix. It's neither here nor there, but I quite like it.Two monks are walking together when they see a woman hesitating to cross a muddy puddle. The senior monk without thinking twice picks up the woman, carries her across and puts her down on the other side. The two monks then continue walking alone. After half an hour the junior monk can’t help himself anymore and he bursts out: “How could you touch that woman? That’s against the monastic discipline?!” The senior monk then replies: “I already put the woman down half an hour ago, how is it that you’re still carrying her?”Ian Seta 
Elias 

Posted on: 2005/7/6 6:15 

Re: Buddhism and sexism 

I've a question.I'm male myself.If you are born as a women, wont you have the unavailable extra added physical suffering in form of menstruation? Also as female, giving birth is supposed to be very hurtful.Doesn't that actually make it being born a male, less unavailable physical suffering?Also I hear often that all humans have "at rots" the same kind of mind, female or male. I used to think so too, but I don't anymore. There might be reasons because previous kamma, behavior, wishes etc, why you are born as women or male. 	
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Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

I'm just saying, take a LOOK. If you are born as women or male, dont say womens/males are better or equal, because you are women/male, but instead take a look how things are.And from taking a look, it just seems women have to live with extra added physical suffering.Also the first writer wrote things, such as the menstruation would dirty the yellow robe? that's just nonsense, yellow robes are just clothes, and good monks understand that and wouldn't make false statements regarding them....also to the writer who wrote that males have higher physical muscular structure etc.I think that doesn't deserve a comparing, because that isn't related to suffering.And I wish to become a monk, and i'm VERY careful with women, specilly young womens.I mostly avoid them, because the mind starts avery large burning of desire inside just looking at them.The path to liberation is to give up things,including the human life and habits of the mind.What I mean with "giving up human life" is not to die or commit suicide, but to break the habitual patterns of the human life(mind-made up), such as desire for sex, a partner or other kinds of pleasure related to the human life.Manussa(humans) lives in the Kama-Loka, where pleasure is related to desire, we have to break this pattern to be able to be liberated, for some people this is scaring just thinking about, because having a partner, getting married, having a child, having sex is what their life is ALL about.Now, of course this is scary for some, because they think they can get liberated and have a wife and have daily sex, but if they are liberated they don't desire any of it, can you understand what it means, it means to be free.Looking at this way, I say,that difference betwene males or females doesn't matter because there is something more important going,that's what's happening now...on a retreat we got the question"how did we get here, who helped us to get here etc".But the importance is "what are we doing here and now".Can you see how this relate to the women/male question?This got much longer then expected.there is differences between males/females physically,maybe even mentally, as i wrote at the start of this post,but it doesn't really matter.And people saying things which makes Buddhism "sexist"doesn't talk about what the Buddha taught. 	
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Rajio 

Posted on: 2005/7/9 9:52 

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Re: Buddhism and sexism 

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If you are born as a women, wont you have the unavailable extra added physical suffering in form of menstruation? 
These 2 things are unique to women but prostate cancer is unique to men. Suffering is a natural state for humans, whatever the type of suffering. Men and women both suffer, and the purpose of Buddhism is to put an end to that suffering. Quote: 

Now, of course this is scary for some, because they think they can get liberated and have a wife and have daily sex, but if they are liberated they don't desire any of it, can you understand what it means, it means to be free. 
I actually wonder about the Buddhist rule that monks should not have contact with women. Much of what is taught in the Dhamma is about moderation, but with women abstinence is taught. I wonder if some physical contact, but not of a sexual nature, would be more in line with the other teachings of the Buddha. Ian Seta 
figwit4 

Posted on: 2005/7/10 8:39 

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Re: Buddhism and sexism 

Hi June,I personally understand what you are saying, but it's ok It really doesn't matter if you are a male or female...there is still suffering male suffers one way and female suffers another way, but in the end...there is suffering. I too was into this "Buddhism and sexism"...not Buddha, but some traditions....not all traditions; anyway, I don't focus on the "sexism" anymore...I focus on Buddha's teaching and what I need to do to get off this wheel of samara....that's suffering....sexism is suffering...being not perceived as equal is suffering....keep on practicing and you will understand that being a male or female doesn't matter in the "big" picture....there is no "self", or I should say "not self" there is a difference, but no identity of male of female....just openness with metta to all,let's get out of samsara once and for all 	
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Melinda 
june 

Posted on: 2005/7/11 10:04 

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Re: Buddhism and sexism 

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Rajio wrote:Quote: 

If you are born as a women, wont you have the unavailable extra added physical suffering in form of menstruation? 
These 2 things are unique to women but prostate cancer is unique to men. Suffering is a natural state for humans, whatever the type of suffering. Men and women both suffer, and the purpose of Buddhism is to put an end to that suffering. 
Are you this great with women in real life as you are online? And you're so knowledgable! I've so far not met a guy this sensitive about this whole thing.... :) You won't believe how much better you've made me feel. A nice contrast you are from the people here. And thanks for that nice story about the 2 monks and the woman being helped across the puddle :)June A little act of kindness can go a long way. 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
june 

Posted on: 2005/7/11 10:27 	
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Re: Buddhism and sexism 

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figwit4 wrote:male suffers one way and female suffers another way, but in the end...there is suffering. 
My point exactly. Being male has its advantages and disadvantages. Being female has its advantages and disadvantages. (I got so confused my brother had to point this out to me)...It's just people here are saying, female birth is not perfect, while male birth is perfect, so all ordained females have to be second to all ordained males. This Thai monk was telling me the other day, you should be stronger, so you'll be like a man. (??!!!) I think what I'm most annoyed at, is I can't find one person here who agrees with me--well, there was this one woman dressed in brown (a siladhara, like what you have over there in Australia) among all the white-robed mae-chi's, but she left yesterday. I was thinking that yesterday too, that the point of Buddhism is freedom from suffering, not a debate about which sex is better (= Thai buddhism, I think that's why Ajahn Chah left for the woods)........I know that if I can't stand it here, I should just leave. But it's become a bit more complicated than that, because I'm attached to the abbot. He's a nice guy, but I'm starting to think he's a bit old-fashioned now. I don't know where I should draw the line.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
june 

Posted on: 2005/7/11 10:50 

Re: Buddhism and sexism 

Quote: 

Also the first writer wrote things, such as the menstruation would dirty the yellow robe? that's just nonsense, yellow robes are just clothes, and good monks understand that and wouldn't make false statements regarding them. 
I totally agree with you. But you won't believe this, even Thai women in general agree that it would dirty the yellow robe...I was talking to this one woman, asking her what's the problem with women touching the yellow robes, and she said, women menstruate and it will dirty the robe. (She put 	
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me in shock all right, I've come to expect hearing it from Thai monks, but I never expected any females to agree--so Thai women have been brainwashed. That's why the state of Thai nuns is in a sad state it is in, they accept it) So it's actually a widely-accepted belief here in Thailand, I don't know how it got started. I know, crazy right? Good monks won't think in this way, true, but I think they make up much much less than .01% of the 300,000 monks in Thailand, and I don't think they talk much, most of them are probably in the woods too. That's why Thai Buddhism is the way it is, I think. (And they blame women for the downfall of Buddhism.)Quote: 

And people saying things which makes Buddhism "sexist"doesn't talk about what the Buddha taught. 
I totally agree with you. So Thailand should get with the rest of the world and allow ordained women more freedom and justice. That would be one way to shut me up. 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Elias 

Posted on: 2005/7/12 21:36 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Re: Buddhism and sexism 

hi juneon a retreat i heard a story.a person there had a male friend in Thailand.And he didn't have a wife...he had a boyfriend.because the wives in Thailand were supposed to do just what their husband told them. But the person said, that her friend in Thailand said that having a boyfriend were more freedom, his boyfriend would do what he wanted, had his own will. Also she said that it's a difference between western wives and thailand-wives, when it comes to this subject. Western wives tends to do what they want and not just do what their husband wishes them to do.June wrote:"(And they blame women for the downfall of Buddhism.)"Now that's a interesting saying,i think most of you have read or heard that the Buddha said that "the ordination of female nuns, would lower the life of Buddhism for 500 years", something similar like that.Now, what he meant, might just have been that the male monks would simple get delusion and make a conflict with the female nuns (which seems to happening now), but the females wouldn't actually be the cause of this. 	
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Tommy 

Posted on: 2005/7/13 6:04 

Just popping in 

Joined: 2005/6/18 

From: Sydney, Australia 

Posts: 19 

Re: Buddhism and sexism 

Hi June,I'd just like to add my thoughts...It saddens me a lot to know that some cultures and society in general for some reason think that women are somehow of "less value" than men, because every living being on this planet has it's value, and for the most part, everything plays an equal and important role. I understand your frustration, but don't let it get to you, because it becomes the seed of your own suffering.In my opinion though, the female of any species is probably more valuable because they are usually the giver and nurturer of life itself. Although the man contributes to the creation of life, it is a very easy task for him, then the woman is the one who develops life within her, and then is the one that cares most for the child when it is born. So I have a lot of respect for women when I am mindful of that reason.Quote: 

The other thing is how ordained women get none of the titles, status, honor, money that comes with ordained men in Thailand 
I believe that titles, status, honour, etc is a corruption of all religions, and it should be dismissed. In my view attainment of these "levels" in itself is craving, and is in a way selfish, because once someone attains title, he then may consider himself to be better, or higher value than someone who is not. Someone who is lower than a certain level may try to attain a higher level, so that is craving, which as the Buddha taught is suffering. So I dismiss these things altogether.To wear the yellow robe or not to wear the yellow robe? The real question is: does it really matter? In the end it probably does not. A man wearing the yellow robe does not mean he is pure. A woman who is not allowed to wear the yellow robe may be purer, and of better intention than the man. So at the end if it, it all comes down to how individuals follow the teachings of the Buddha in their heart and minds, not what they wear. In western society for some reason people who wear suits are often considered honourable and wise people. For some reason because they are "educated" at university, they are seen as being more valuable, more sensible, more wise, more desirable. I think this is wrong view. It is an illusion. My life experience being mindful of these characters has often proved this to be the opposite. Just like the shiny apple that is rotten at the core.What's on the outside doesn't matter. It's what's inside that does.June, go on your journey and be guided what's inside you. Don't let these 	
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things distract you from following the teachings of the Buddha, and being the best possible human being you can be. Let go of all that external stuff - it's only stuff, ritual and opinions, and your suffering will ease.Even though you may be a woman, no one, or no thing can stop you from being pure in heart and mind with the best intention.Go beyond - from within.-with metta 
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june 

Posted on: 2005/7/5 8:24 

Buddhism and sexism 

I just wanted to say I don't think Buddhism is sexist anymore.I do think most Thai monks are sexist, though. And I think their behavior was what caused me to think the religion is sexist. I got confused I guess. So I think it's good to separate them from the Buddha himself. For example, Thai monks have prohibited women from touching the yellow robe, or wearing it, giving the reason that womens menstruation will dirty the robe (even Thai women have been brainwashed to believe and accept this). I don't think the Buddha prohibited women from wearing the yellow robe, right? They did wear it in the time of the Buddha, didn't they. Tell me if I'm wrong, so I can try and think of other things. (one reason i want to go to sri lanka, put on the yellow robe, and come back to thailand).The other thing is how ordained women get none of the titles, status, honor, money that comes with ordained men in Thailand (not that I want them as they are not the Dhamma anyways, but it makes me want to throw up how cool they think they are as men and not women; they actually look down upon female birth here). I think in the time of the Buddha, he didn't give people special titles, and he especially didn't give them to just men and not women. I think the Venerable Sariputta stayed the Venerable Sariputta the whole of his life right? The Buddha didn't start naming him, Phra Sariputta, Phra Raja Sariputta, Phra Dhamma Sariputta (those who are familiar with the Thai titles given to monks will know that monks get titles that increase their ranks or whatever). And he didn't say, ok, Khema, you be Khema for the rest of your life, no titles for you!It's no wonder why many good monks just left and went into the forest. 	
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I just wanted to say this because I mentioned in my earlier post that Buddhism is sexist, and I really believed it, though it made me sad....so I really feel better now, having been able to think of things this way. I think we have to separate the original religion from what people are displaying in the world, especially in the Asian world, especially in Thailand, today. I mean, there are already samaneri's and bhikkhuni's in Sri Lanka, and 10-precept nuns all over the place. Thailand's the only country I know of that's still limiting women to white (the worst color) and to 8 precepts. I don't know what point Thailand is trying to make.As for how the Buddha can only be male, does that have to be called sexist? I mean, maybe that's just how the universe works. Like how only women can get pregnant, only women can be mothers, that's not sexist, is it?How possible is it that the insulting remarks made about women in the Pali Canon were not made by the Buddha himself, but were added on later? The Buddha said he would never utter something unbeneficial, even if it was true. I don't see how insulting remarks can be beneficial to anyone (if you can see otherwise, i would appreciate hearing about it)...Because I know already of one instance where the sutta has obviously been changed. You know how when Maha Pajapati Gotami (?) offered a robe or something to the Buddha, and the Buddha said to give it to the Sangha?...well, at that time, the Sangha of bhikkhuni's doesn't yet exist (because Maha Pajapati Gotami was still a lay person), but the sutta mentions its existence...so something fishy is going on. If they're going to make changes to the original, they should really note them, and put the addition in different color or something.having said all that, i should add one thing. in a small spot in the north of Thailand in the province of chiang mai, lies a temple where there's a Thai monk who's trying to make it all fair. so as is always the case, it was so in the time of the buddha, as it is now i would guess, that fools way outnumber the wise, and normally fools are in power, because what would the wise want with power, which is why things have turned out the way they have in Thailand, I would imagine.sorry i feel bad about dropping bombs on my own country, but it's true.anyways! thanks for reading.cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 	
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» Buddhism and sexismjune
2005/7/5 8:24 
Re: Buddhism and sexism Algonquin
2005/7/5 9:43 
Re: Buddhism and sexism Bhikkhu Pesala
2005/7/5 18:47 
Re: Buddhism and sexism june
2005/7/5 21:38 
Re: Buddhism and sexism Rajio
2005/7/5 19:47 
Re: Buddhism and sexism june
2005/7/5 21:40 
Re: Buddhism and sexism Rajio
2005/7/6 0:30 
Re: Buddhism and sexism Elias
2005/7/6 6:15 
Re: Buddhism and sexism Rajio
2005/7/9 9:52 
Re: Buddhism and sexism june
2005/7/11 10:04 
Re: Buddhism and sexism june
2005/7/11 10:50 
Re: Buddhism and sexism Elias
2005/7/12 21:36 
Re: Buddhism and sexism figwit4
2005/7/10 8:39 
Re: Buddhism and sexism june
2005/7/11 10:27 
Re: Buddhism and sexism Tommy
2005/7/13 6:04 
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Buddhist Society of Western Australia Forum Index General Discussion Is the Buddha's teaching apparent here and now? Register To Post FlatPrevious Topic | Next Topic 
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bodhicitta 

Posted on: 2005/7/12 5:25 

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Is the Buddha's teaching apparent here and now? 

Precisely we have to spend time reflecting in this kind of philosophy, this line of thoughts. Our world does not only consists of the meditation world of peace and tranquillity. Our world also consists of turmoil and sufferings, of heedlessness and mindlessness. Who was Descartes? I do not know him. It’s only that his famous quote ‘I think, therefore I am’ reminded me of the Buddha’s wise teachings. I would like readers of this forum to reflect on how true the Buddha’s teachings are ‘sandithiko’ - apparent here and now, ‘akaliko’ – timeless, ‘ehipassiko’ – encouraging investigation, ‘opanaiko’ leading onwards, ‘veditabo vinuhi’ to be experienced individually by the wise.There are massive destruction of our rain forests, fields of poppies grown as cash crops. There are multimillion $ trade in weapons , drugs and humans and corrupt governments and starving, homeless population. There are the Arthur Andersons, Enrons and World Coms.There are wars and civil unrests, terrorists’ attacks and suicidal bombers. There are violent protests against poverty, unemployment, abortions causing innocent deaths and sufferings.There were Nazi concentration camps. There are ethnic cleansing and honour killings. There is this continuing struggle for fame and gain against all odds.How did our world become like this? I am sure it all started with a single thought of greed, a single thought of hatred and a single thought of delusion in somebody’s mind. Given the right conditions, these thoughts have multiplied and grown into actions and these actions are changing the world we live in . ‘ Mind is 	
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chief, Mind made are they’. You want to change the world, you will have to change people’s mindset. History has repeated itself many times over. Why? Because we do not have an antidote for these poisons of greed hatred and delusion. The Buddha’s teaching is like water to those dying of thirst, food to those who are starving and medicine to those who are very ill. I am aware of this and I am most grateful. How did the Dhamma helped you to overcome the poisons in your body and mind, please share your stories with us. FlatPrevious Topic | Next Topic 
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» Is the Buddha's teaching apparent here and now?bodhicitta
2005/7/12 5:25 
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2005/7/12 10:25 
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bodhicitta 

Posted on: 2005/7/12 5:25 

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Is the Buddha's teaching apparent here and now? 

Precisely we have to spend time reflecting in this kind of philosophy, this line of thoughts. Our world does not only consists of the meditation world of peace and tranquillity. Our world also consists of turmoil and sufferings, of heedlessness and mindlessness. Who was Descartes? I do not know him. It’s only that his famous quote ‘I think, therefore I am’ reminded me of the Buddha’s wise teachings. I would like readers of this forum to reflect on how true the Buddha’s teachings are ‘sandithiko’ - apparent here and now, ‘akaliko’ – timeless, ‘ehipassiko’ – encouraging investigation, ‘opanaiko’ leading onwards, ‘veditabo vinuhi’ to be experienced individually by the wise.There are massive destruction of our rain forests, fields of poppies grown as cash crops. There are multimillion $ trade in weapons , drugs and humans and corrupt governments and starving, homeless population. There are the Arthur Andersons, Enrons and World Coms.There are wars and civil unrests, terrorists’ attacks and suicidal bombers. There are violent protests against poverty, unemployment, abortions causing innocent deaths and sufferings.There were Nazi concentration camps. There are ethnic cleansing and honour killings. There is this continuing struggle for fame and gain against all odds.How did our world become like this? I am sure it all started with a single thought of greed, a single thought of hatred and a single thought of delusion in somebody’s mind. Given the right conditions, these thoughts have multiplied and grown into actions and these actions are changing the world we live in . ‘ Mind is 	
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chief, Mind made are they’. You want to change the world, you will have to change people’s mindset. History has repeated itself many times over. Why? Because we do not have an antidote for these poisons of greed hatred and delusion. The Buddha’s teaching is like water to those dying of thirst, food to those who are starving and medicine to those who are very ill. I am aware of this and I am most grateful. How did the Dhamma helped you to overcome the poisons in your body and mind, please share your stories with us. FlatPrevious Topic | Next Topic 
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» Is the Buddha's teaching apparent here and now?bodhicitta
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Buddhist Society of Western Australia Forum Index General Discussion Is the Buddha's teaching apparent here and now? Register To Post 
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bodhicitta 

Posted on: 2005/7/12 5:25 

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From: new zealand 

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Is the Buddha's teaching apparent here and now? 

Precisely we have to spend time reflecting in this kind of philosophy, this line of thoughts. Our world does not only consists of the meditation world of peace and tranquillity. Our world also consists of turmoil and sufferings, of heedlessness and mindlessness. Who was Descartes? I do not know him. It’s only that his famous quote ‘I think, therefore I am’ reminded me of the Buddha’s wise teachings. I would like readers of this forum to reflect on how true the Buddha’s teachings are ‘sandithiko’ - apparent here and now, ‘akaliko’ – timeless, ‘ehipassiko’ – encouraging investigation, ‘opanaiko’ leading onwards, ‘veditabo vinuhi’ to be experienced individually by the wise.There are massive destruction of our rain forests, fields of poppies grown as cash crops. There are multimillion $ trade in weapons , drugs and humans and corrupt governments and starving, homeless population. There are the Arthur Andersons, Enrons and World Coms.There are wars and civil unrests, terrorists’ attacks and suicidal bombers. There are violent protests against poverty, unemployment, abortions causing innocent deaths and sufferings.There were Nazi concentration camps. There are ethnic cleansing and honour killings. There is this continuing struggle for fame and gain against all odds.How did our world become like this? I am sure it all started with a single thought of greed, a single thought of hatred and a single thought of delusion in somebody’s mind. Given the right conditions, these thoughts have multiplied and grown into actions and these actions are changing the world we live in . ‘ Mind is chief, Mind made are they’. You want to change the world, you will have to change people’s mindset. History has repeated itself many times over. Why? Because we do not have an antidote for these poisons of greed hatred and 	
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delusion. The Buddha’s teaching is like water to those dying of thirst, food to those who are starving and medicine to those who are very ill. I am aware of this and I am most grateful. How did the Dhamma helped you to overcome the poisons in your body and mind, please share your stories with us. 
onemind 

Posted on: 2005/7/12 10:25 

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Hi Bodhicitta,Descartes was a mathematician and philosopher in the 1600's. He invented the cartesian coordinate system & other math stuff. I don't knows why his quote so striking to you In my opinion, the buddha was the best philosopher well ahead of all these guys who are trying to think their way to truth. Anyway, about all the violence and bad stuff of today, if anything, it makes the buddhas teaching more relevant than ever. 1st noble truth: life is suffering It was the same back in buddhas day and the same a few gazzilion years ago and will be the same far into the future. Don't worry so much what the rest of the world is doing, concentrate on what your doing.Quote: 

How did the Dhamma helped you to overcome the poisons in your body and mind, please share your stories with us. 
Well, it ended my search for a path but is yet to end my "poisons" in mind and body. Could be quite a long process. Sorry, not much of a story there My advice to all people who worry about terrorism, tsunamis, gangsters and freaks: Turn off your tv Metta 
----------------Being nobody, going nowhere.... 
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Buddhist Society of Western Australia Forum Index General Discussion Is the Buddha's teaching apparent here and now? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/12 5:25 

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Is the Buddha's teaching apparent here and now? 

Precisely we have to spend time reflecting in this kind of philosophy, this line of thoughts. Our world does not only consists of the meditation world of peace and tranquillity. Our world also consists of turmoil and sufferings, of heedlessness and mindlessness. Who was Descartes? I do not know him. It’s only that his famous quote ‘I think, therefore I am’ reminded me of the Buddha’s wise teachings. I would like readers of this forum to reflect on how true the Buddha’s teachings are ‘sandithiko’ - apparent here and now, ‘akaliko’ – timeless, ‘ehipassiko’ – encouraging investigation, ‘opanaiko’ leading onwards, ‘veditabo vinuhi’ to be experienced individually by the wise.There are massive destruction of our rain forests, fields of poppies grown as cash crops. There are multimillion $ trade in weapons , drugs and humans and corrupt governments and starving, homeless population. There are the Arthur Andersons, Enrons and World Coms.There are wars and civil unrests, terrorists’ attacks and suicidal bombers. There are violent protests against poverty, unemployment, abortions causing innocent deaths and sufferings.There were Nazi concentration camps. There are ethnic cleansing and honour killings. There is this continuing struggle for fame and gain against all odds.How did our world become like this? I am sure it all started with a single thought of greed, a single thought of hatred and a single thought of delusion in somebody’s mind. Given the right conditions, these thoughts have multiplied and grown into actions and these actions are changing the world we live in . ‘ Mind is 	
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chief, Mind made are they’. You want to change the world, you will have to change people’s mindset. History has repeated itself many times over. Why? Because we do not have an antidote for these poisons of greed hatred and delusion. The Buddha’s teaching is like water to those dying of thirst, food to those who are starving and medicine to those who are very ill. I am aware of this and I am most grateful. How did the Dhamma helped you to overcome the poisons in your body and mind, please share your stories with us. FlatPrevious Topic | Next Topic 
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» Is the Buddha's teaching apparent here and now?bodhicitta
2005/7/12 5:25 
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Buddhist Society of Western Australia Forum Index General Discussion What is the citeria for skilfullness and unskilfullness Register To Post FlatPrevious Topic | Next Topic 
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What is the citeria for skilfullness and unskilfullness 

Kusala and akusala, skilful and unskilful, wonder how we can tell what is skilful and unskilful in our actions, speech and thoughts, what is the criteria, the benchmark that we could quickly use to access the situation before we act. Sometimes we act really fast without much thinking ( with heedlessness) So anybody out there that could help? FlatPrevious Topic | Next Topic 
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» What is the citeria for skilfullness and unskilfullnessbodhicitta
2005/7/7 8:36 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/7 9:24 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
2005/7/8 8:25 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/8 9:28 
Re: What is the citeria for skilfullness and unskilfullness jasminka
2005/7/9 8:20 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/9 8:53 
Re: What is the citeria for skilfullness and unskilfullness jhayi22
2005/7/9 14:46 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
2005/7/11 12:51 
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Buddhist Society of Western Australia Forum Index General Discussion What is the citeria for skilfullness and unskilfullness Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/7 8:36 

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What is the citeria for skilfullness and unskilfullness 

Kusala and akusala, skilful and unskilful, wonder how we can tell what is skilful and unskilful in our actions, speech and thoughts, what is the criteria, the benchmark that we could quickly use to access the situation before we act. Sometimes we act really fast without much thinking ( with heedlessness) So anybody out there that could help? FlatPrevious Topic | Next Topic 
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» What is the citeria for skilfullness and unskilfullnessbodhicitta
2005/7/7 8:36 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/7 9:24 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
2005/7/8 8:25 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/8 9:28 
Re: What is the citeria for skilfullness and unskilfullness jasminka
2005/7/9 8:20 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/9 8:53 
Re: What is the citeria for skilfullness and unskilfullness jhayi22
2005/7/9 14:46 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
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Buddhist Society of Western Australia Forum Index General Discussion What is the citeria for skilfullness and unskilfullness Register To Post 
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Posted on: 2005/7/7 8:36 

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What is the citeria for skilfullness and unskilfullness 

Kusala and akusala, skilful and unskilful, wonder how we can tell what is skilful and unskilful in our actions, speech and thoughts, what is the criteria, the benchmark that we could quickly use to access the situation before we act. Sometimes we act really fast without much thinking ( with heedlessness) So anybody out there that could help? 
shamin 

Posted on: 2005/7/7 9:24 

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Re: What is the citeria for skilfullness and unskilfullness 

Any thought, speech or action based on non-attachment, loving kindness and egolessness is skillfull.Any thought, speech or action based on attachment, hate/anger and egofullness is unskillfull. 
bodhicitta 

Posted on: 2005/7/8 8:25 

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Re: What is the citeria for skilfullness and unskilfullness 

Thanks Shamin.A monk said that a very quick check on the spot when more than yourself is involved (i.e. the situation involves other people other than just yourself) is to quickly note 'Is this for the good of myself only or for the good of others'. Everything that falls into the category 'for the good of myself only' is UNskilful, if it falls into the category 'for the good of others' then it is SKILful. Any comments, Dhamma friends? 
shamin 

Posted on: 2005/7/8 9:28 	
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Re: What is the citeria for skilfullness and unskilfullness 

Yes, "egolessness"(Amooha) is a very important concept central to Buddhism.A Buddhist who understands the goal and follows the Noble Eightfold Path uses thoughts, speech and deeds as means of getting closer to Nirvana.For example, if a thought of helping someone arises in the mind, it is first noticed and understood and then put into action only as component of Right Action/Right livelyhood/Right effert of the Noble Eightfold Path.The ensuing action is nothing more and nothing less.This isn't "I" doing it. This is not "my" help to others/to the world. This is not for "me" to become prominent, loved or famous.This is not for "me" to get something in return.It can be seen that actions done through "egolessness" are simple, enjoyable and pleasing.Once it is done, it is over.It is done as tool for development in the Noble Eightfold Path only - which is aimed at the elimination of all greed, hatred and ego.(Raga, Dveesha, Moha) 
jasminka 

Posted on: 2005/7/9 8:20 

Re: What is the citeria for skilfullness and unskilfullness 

Bodhicitta wrote:“Sometimes we act really fast without much thinking (with heedlessness)”“A monk said that a very quick check on the spot when more than yourself is involved (i.e. the situation involves other people other than just yourself) is to quickly note 'Is this for the good of myself only or for the good of others'. Everything that falls into the category 'for the good of myself only' is UNskilful, if it falls into the category 'for the good of others' then it is SKILful.” The monk in question is pointing to “reflection” before action. It often so happens however, that things happen so fast that we are unable to reflect before we act. So, the determination of whether an action is for the benefit of self only or for the benefit of the many does not always occur (even though we want it to occur) in the heat of the moment. The result is action with heedlessness.The only antidote to this is to develop reflexive awareness ("sampajanna") resulting from mindfulness or reflexion (“sati”). Reflexive awareness prevents one from clinging to the mental states that arise and impel action. This, in turn, stops unskillful action because 	
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Not too shy to talk 

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one is made acutely conscious of the mental antecedents of the intended action (which are nearly always based in craving).(In the Pali, “clinging” is referred to as “upadana” and craving is “tanha”. They constitute the 8th and 9th factors of the 12-factored dependent arising of mental states.)Achieving this skill is no easy task. We are more prone to failing than to succeeding. This is why it is important to practice meditation so the mind may be coaxed into more and more reflexion ("sati") in its “ground” state. Eventually, this leads to a single state of perpetual reflexiveness.Reflexion ("sati") brings immediate awareness ("sampajanna") of the mental state that has arisen. Reflection, on the other hand, often comes after the fact (even though we may want it to come before the fact), due to the exigencies of worldly action. The latter state therefore often comes too late and is tinged with remorse and (in the worst forms), with regret. Both these states (remorse and regret) are unpleasant and unskillful.Ajahn Chah exhorted his lay followers to (1) never cling for a moment to any arisen mental state and (2) constantly practice mindfulness.The above if practiced diligently will carry one to Stream Entry (sotapanna), as this state of reflexive awareness brings one to a realization of (1) dependent arising and (2) no self (or egolessness). With this reflexive awareness it becomes impossible to fall into an unskillful state of mind leading to an unskillful act. Therefore, the person is destined for release. The Buddha stated the person who has developed this state will have a maximum of 7 more births (until craving is finally eradicated).Reflexive awareness therefore is the ultimate skill in action. However, it is not easy to attain. It is however also not easy to attain the reflective state before the act owing to the exigencies of the situation. Realizing this, intelligent people through the ages have opted for renouncing worldly existence in favor of cultivating the reflexive state until stream entry.Here is the Buddha’s word on the matter:“… householder, you should train yourself thus: ‘I shall not hold matter, nor shall my consciousness be hanging to matter. I shall not hold feeling nor shall my consciousness be hanging to feeling. I shall not hold perception nor shall my consciousness be hanging to perception. I shall not hold determinations (mental fabrications) nor shall my consciousness be hanging to determinations. I shall not hold consciousness nor shall my consciousness be hanging on to consciousness… Thus, householder, should you train yourself.'”(from a translation of Majjhima iii 259-260)In the above translation, substitute “hanging” with “clinging”.When we speak of “clinging to one’s cravings”, we are talking of the 	
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mental attachment to the sensation (feeling), perception, determination, consciousness and matter (i.e. image/view of the matter at hand) or a combination of these (often, a combination). These are the 5 factors that, in compounded form, make up our experience of any worldly condition. These 5 in turn add to the 5 accumulating "aggregates of experience” one carries around in one’s consciousness (in pali, "khanda"). These 5 aggregates in turn condition one’s future existence in states of weal or woe.I trust this helps. I believe it certainly does help to place the things of interest in perspective.With Metta 
shamin 

Posted on: 2005/7/9 8:53 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: What is the citeria for skilfullness and unskilfullness 

Yes it does.Saadhu...!, Saadhu.....!, Saadhu!....... 
jhayi22 

Posted on: 2005/7/9 14:46 

Just popping in 

Joined: 2005/5/2 

From: melaka, malaysia 

Posts: 17 

Re: What is the citeria for skilfullness and unskilfullness 

Hi,The trick is being mindful ...Practise more "mindful meditation" and it will be a habit.So every thoughts that comes will be realised and we can decide which are the skillfull and the unskilfull and actaccordingly.Metta,Jhayi 
----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
bodhicitta 

Posted on: 2005/7/11 12:51 

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Posts: 47 

Re: What is the citeria for skilfullness and unskilfullness 

Thank You very much, everyone. Your answers have been most helpful. 
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Buddhist Society of Western Australia Forum Index General Discussion What is the citeria for skilfullness and unskilfullness Register To Post FlatPrevious Topic | Next Topic 
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bodhicitta 

Posted on: 2005/7/7 8:36 

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What is the citeria for skilfullness and unskilfullness 

Kusala and akusala, skilful and unskilful, wonder how we can tell what is skilful and unskilful in our actions, speech and thoughts, what is the criteria, the benchmark that we could quickly use to access the situation before we act. Sometimes we act really fast without much thinking ( with heedlessness) So anybody out there that could help? FlatPrevious Topic | Next Topic 
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» What is the citeria for skilfullness and unskilfullnessbodhicitta
2005/7/7 8:36 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/7 9:24 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
2005/7/8 8:25 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/8 9:28 
Re: What is the citeria for skilfullness and unskilfullness jasminka
2005/7/9 8:20 
Re: What is the citeria for skilfullness and unskilfullness shamin
2005/7/9 8:53 
Re: What is the citeria for skilfullness and unskilfullness jhayi22
2005/7/9 14:46 
Re: What is the citeria for skilfullness and unskilfullness bodhicitta
2005/7/11 12:51 
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Buddhist Society of Western Australia Forum Index General Discussion True Buddhists' Goal Register To Post FlatPrevious Topic | Next Topic 
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shamin 

Posted on: 2005/7/6 22:06 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

True Buddhists' Goal 

In this whole "universe" every thing is conditioned, (Sankatha) execpt one: Nirvana-which is unconditioned (Asankatha)Conditioned means that they are related through the cause and effect relationship.(Patichcha sammuppanna):When the cause is there - the effect is there.When the cause is not there the effect is not there.When the cause arises the effect arises.When the cause does not arise the effect does not arise.These four are known as the "Noble doctrine" (Arya niyaya)The cause is impermanent.Therefore the effect is impermanent.Therefore anything in this "universe" would arise, have a changing existence and cease. Think of anything, it will show the above 3 characteristics. Even the thought you have will show the same 3 characteristics!!These 3 factors are working all the time.You cannot control it - so it is non-self (Anathma)The changing nature of everything it-self is unsatisfactory(Dukkha)But there is one which is not:1. Conditioned (Sankatha)2. Within the cause and effect process.(Patichcha sammuppanna)3. Impermanent, Unsatisfactory or Non-self (Anithya, dukkha, anathma) And that is: Nirvana 	
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Should that not be our goal? FlatPrevious Topic | Next Topic 
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» True Buddhists' Goalshamin
2005/7/6 22:06 
... onemind
2005/7/6 22:19 
... onemind
2005/7/6 22:33 
Re: True Buddhists' Goal jasminka
2005/7/7 7:54 
... onemind
2005/7/7 9:30 
Re: ... onemind
2005/7/7 9:33 
Re: ... kara
2005/7/7 9:37 
Re: ... kara
2005/7/7 10:15 
Re: ... jasminka
2005/7/7 17:08 
Re: True Buddhists' Goal shamin
2005/7/7 9:42 
Re: True Buddhists' Goal solasaurus
2005/7/7 20:35 
Re: True Buddhists' Goal shamin
2005/7/7 23:26 
Re: True Buddhists' Goal jasminka
2005/7/8 7:01 
Re: True Buddhists' Goal figwit4
2005/7/10 22:27 
Re: True Buddhists' Goal kara
2005/7/7 9:27 
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Buddhist Society of Western Australia Forum Index General Discussion True Buddhists' Goal Register To Post FlatPrevious Topic | Next Topic 
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shamin 

Posted on: 2005/7/6 22:06 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

True Buddhists' Goal 

In this whole "universe" every thing is conditioned, (Sankatha) execpt one: Nirvana-which is unconditioned (Asankatha)Conditioned means that they are related through the cause and effect relationship.(Patichcha sammuppanna):When the cause is there - the effect is there.When the cause is not there the effect is not there.When the cause arises the effect arises.When the cause does not arise the effect does not arise.These four are known as the "Noble doctrine" (Arya niyaya)The cause is impermanent.Therefore the effect is impermanent.Therefore anything in this "universe" would arise, have a changing existence and cease. Think of anything, it will show the above 3 characteristics. Even the thought you have will show the same 3 characteristics!!These 3 factors are working all the time.You cannot control it - so it is non-self (Anathma)The changing nature of everything it-self is unsatisfactory(Dukkha)But there is one which is not:1. Conditioned (Sankatha)2. Within the cause and effect process.(Patichcha sammuppanna)3. Impermanent, Unsatisfactory or Non-self (Anithya, dukkha, anathma) And that is: Nirvana 	
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Should that not be our goal? FlatPrevious Topic | Next Topic 
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» True Buddhists' Goalshamin
2005/7/6 22:06 
... onemind
2005/7/6 22:19 
... onemind
2005/7/6 22:33 
Re: True Buddhists' Goal jasminka
2005/7/7 7:54 
... onemind
2005/7/7 9:30 
Re: ... onemind
2005/7/7 9:33 
Re: ... kara
2005/7/7 9:37 
Re: ... kara
2005/7/7 10:15 
Re: ... jasminka
2005/7/7 17:08 
Re: True Buddhists' Goal shamin
2005/7/7 9:42 
Re: True Buddhists' Goal solasaurus
2005/7/7 20:35 
Re: True Buddhists' Goal shamin
2005/7/7 23:26 
Re: True Buddhists' Goal jasminka
2005/7/8 7:01 
Re: True Buddhists' Goal figwit4
2005/7/10 22:27 
Re: True Buddhists' Goal kara
2005/7/7 9:27 
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Buddhist Society of Western Australia Forum Index General Discussion True Buddhists' Goal Register To Post 
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shamin 

Posted on: 2005/7/6 22:06 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

True Buddhists' Goal 

In this whole "universe" every thing is conditioned, (Sankatha) execpt one: Nirvana-which is unconditioned (Asankatha)Conditioned means that they are related through the cause and effect relationship.(Patichcha sammuppanna):When the cause is there - the effect is there.When the cause is not there the effect is not there.When the cause arises the effect arises.When the cause does not arise the effect does not arise.These four are known as the "Noble doctrine" (Arya niyaya)The cause is impermanent.Therefore the effect is impermanent.Therefore anything in this "universe" would arise, have a changing existence and cease. Think of anything, it will show the above 3 characteristics. Even the thought you have will show the same 3 characteristics!!These 3 factors are working all the time.You cannot control it - so it is non-self (Anathma)The changing nature of everything it-self is unsatisfactory(Dukkha)But there is one which is not:1. Conditioned (Sankatha)2. Within the cause and effect process.(Patichcha sammuppanna)3. Impermanent, Unsatisfactory or Non-self (Anithya, dukkha, anathma) And that is: NirvanaShould that not be our goal? 	
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onemind 

Posted on: 2005/7/6 22:19 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Well thats my goal 
----------------Being nobody, going nowhere.... 
onemind 

Posted on: 2005/7/6 22:33 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Thought I better add to that a little cause I'm not sure why you presented it like that.I think all human beings whether buddhist or not seek a cure for suffering. People try millions of things like drugs, sex, money, power, education and the rest. Upon hearing the buddhas teaching and finding out about nibbana, this should become the number 1 goal.In reality though, nibbana seems to be too far off for most buddhists so alot of them have the goal of gaining a more fortunate rebirth. In the end, this is one step closer to the ultimate goal of nibbana. 
----------------Being nobody, going nowhere.... 
jasminka 

Posted on: 2005/7/7 7:54 

Re: True Buddhists' Goal 

Actually, I tend to disagree with onemind. The goal of getting a more fortunate rebirth, however sincerely thought out it might be at the outset, often turns into another craving (the craving for being) in the absence of a clear, unambiguous comprehension of what actually would lead to it. What actually would lead to it is the goal of attaining Nibbana.The one who seeks a more fortunate birth would therefore need to first investigate what actually is meant by Nibbana. So long as one has done this and is practicing in accordance with the attainment of Nibbana as the goal, one would lead oneself to a more fortunate birth (if one does not attain Nibbana first).Practicing in accordance with the attainment of Nibbana as the goal is to practice non-lust, non-hate (and the non-delusion that comes with non-lust, non-hate). This will inevitably lead to the cessation of kammic action, kammic action being the action that perpetuates lust, hate and delusion, (which is the present state of affairs the individual experiences in the world), such perpetuation leading to further perpetuation of unhappy states in the samsaric round of repeated birth. In short, it is the practice of non-lust, non-hate and non-delusion that would lead to a more fortunate birth. Practicing this entails the practicing of generosity, virtue and wisdom - without adulteration by craving. 	
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I think onemind actually intends this meaning from his preceding (second) paragraph, but the final paragraph of the posting could perhaps lead to a misunderstanding (?). Or the misunderstanding could be just mine (?).People cannot even seek Nibbana without making a serious enough attempt to understand what Nibbana actually is. (If they had made such attempt, they would not seek a more fortunate birth as their goal. They might well be aware that they are likely to be born again, but this would expressly not be what they seek). So, they instead practice all types of good Buddhist conduct with craving, not realizing the true meaning of the Dhamma. While such practice is certainly better than the practice of bad non-Buddhist conduct with craving, it should yet not be pursued with the intention of seeking a more fortunate birth as the goal, since this would inevitably lead to the reinforcement of craving with the risks attendant upon it. Instead, it ought to be pursued with the attainment of Nibbana (the cessation of craving) as its goal. This is skilled practice.I think Shamin’s presentation is succinct and actually leads to a clue of what Nibbana is. However, the true seeker would need to take this as a starting point to investigate what this Dhamma is. This can be achieved only through direct investigation of experience in the light of the information available in the Suttas or Discourses (or presented correctly from these).The Dhamma is described in the Suttas as “leading” (paccattang vedi tabbo, “leading to investigation by the wise”). Much of it appears therefore to be presented in the Discourses (Suttas) in such a way as to be none too explanatory, so that it invites the serious seeker to actually investigate it. For, it is only through this investigation in one’s own mind-experience that the realization is achieved.Had it instead been presented by the Buddha in a completely explanatory manner (in the manner of a vocational discipline as taught in the education sector), there would then be the risk that the (intellectual) understanding of it would be so complete that one would fail to actually realize it (in experience). This in turn will not lead to the ending of suffering and stress as it would only end up as just another form of clinging (clinging to “views”, this time around, even if it be “Right View”). There are instances of monks who had fallen into this trap even in the Buddha’s day, drawing pointed criticism from the Buddha.So, Shamin’s presentation is in my view succinct and “leading” (to investigation)… although I have to also wonder whether in a forum as this, one ought not be a bit more explanatory (?). Many people may not yet quite grasp the significance of making the attainment of Nirvana as the only meaningful goal assuming that this forum, being open to the general public as it is, would be visited by people who are yet to see this. The danger then is that they would see the seeking of a more fortunate birth as the sufficient goal, at least for their present purposes. Nibbana need be never too far off with right understanding.This understanding cannot come too quickly, and needs some hard work. The difficulty entailed in this task in turn leaves one open to the risk of sub-optimising the Nibbana goal (i.e. seeking other apparently valid goals that would actually only serve to perpetuate the problem). For a perspective of what Nibbana is, in the “existential” sense, I have found the following link to be very edifying: http://www.westernbuddhistreview.com/vol3/nonduality.html#_ednref41 . This link presents a perspective of the unconditioned as the reconciliation of dualities (the only possible perspective, to my present understanding). It helps one take a step beyond 	
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just knowing one needs to reach “the unconditioned” into the discovery of what it might actually mean in the existential sense.With Mettajasminka 
kara 

Posted on: 2005/7/7 9:27 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: True Buddhists' Goal 

ummmmm gee.......if we have a goal are we not missing the complete point of it all?That statements made in absolute are also missing the point?Shamin was there something you wanted to discuss? What do you mean by a true buddhist...? ..........there is nothing more beautiful than knowing that you know nothing................with MettaKara 
onemind 

Posted on: 2005/7/7 9:30 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Hi Jasminka,I agree with what you say but i think what i said may have been misunderstood.When I said, "In reality, most buddhists aim for a more fortunate rebirth", i wasn't saying this is wise or right view, simply just how it is. If you look at buddhist countries like Thailand, not all of them become monks, just those with little dust in their eyes that "get" what buddhism is. However, there a far more people that regard themselves as buddhists who don't even have a conceptual understanding of the teaching. So it is correct to say that alot of buddhists are still very deluded and aim for more worldly goals.Another thing about the way Shamin presented this teaching. I would of thought of this as buddhism 101, a sort of prerequisite to anyone aiming for nibbana. Without this knowledge it would be like calling yourself a christian having never heard about jesus or the bible. Metta 
----------------Being nobody, going nowhere.... 
onemind 

Posted on: 2005/7/7 9:33 	
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From: Western Australia 

Posts: 315 

Re: ... 

Just beat me to it Kara 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/7/7 9:37 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: ... 

kara 
shamin 

Posted on: 2005/7/7 9:42 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: True Buddhists' Goal 

Nirvana as soon as possible should be a Buddhist's foremost goal.To develop and go ahead(whatever the rate of progress may be) in the Noble Eightfold Path should be a Buddhist's unwavering determination.The variations in which the path unfolds for each person would be different. This would also be according to a cause and effect relationship.The effect would follow according to how the causes are created.One of the effects could be a fortunate next birth.But the goal is always Nirvana; and the determination is always to improve in the Noble Eightfold path.Otherwise............you may have not escaped the jaws of Sansara. 
kara 

Posted on: 2005/7/7 10:15 

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Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: ... 

the kiss was for you onemind.....I love thinking in terms of lifetimes,in the Buddhist sense.. it humbles me in this moment..but not in a frightening way, or a discounting of my life, it brings me into a state of presence with the moment that feels fulfilling and worth the effort of contemplation. I feel spectacularly connected to the universe just by feeling very very tiny......Kara...... 
jasminka 

Posted on: 2005/7/7 17:08 	
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From: 

Posts: 29 

Re: ... 

Yes Onemind, I agree. I actually did sense I may have somewhat misread the context of your posting.However, I do think it would be correct to say that the goal of obtaining a more fortunate birth, which appears very prevalent, is somewhat self-defeating in terms of bringing oneself closer to Nibbana. It may however be correct to say that such a goal could prevent a being from taking birth in realms of existence where the pursuit of the Nibbana goal is not possible. Perhaps, in this specific sense of not taking birth in the lower realms of samsaric existence, it might be correct to infer that one is bringing oneself closer to Nibbana.But then again, I may yet be mistaken in taking this view. For I think that during the Buddha’s time in India, a being of a lower world (Alavaka) was actually able to realize the Dhamma after listening to a discourse delivered by the Buddha.I think Kara makes a good point in stating that we are missing the point in making a goal out of all this. I think however that it would be more correct to say that getting all hung up on goals misses the whole point in that we are actually then missing the meaning of Nibbana, which is the extinction of duality (i.e. the extinction of all views that set up duality including our present view-making of the goal to be attained).Such goal-orientation can turn into another form of clinging to a view, which is an obstacle to skilled practice. After the Parable of the Raft, what is needed then is to arrive at the correct view of the correct goal (Right View), see what it takes to attain to it (Right View), and then give up adherence to all views including the view of the goal to be attained and the path leading to its attainment. At this point, one is given over to practice.And to do this, one needs hard work aided with “profitable talk” such as this thread. Hence, it is perhaps important to explicate/discuss points one wishes to make.With Metta to Alljasminka 
solasaurus 

Posted on: 2005/7/7 20:35 

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Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: True Buddhists' Goal 

Quote: 

shamin wrote:Nirvana as soon as possible should be a Buddhist's foremost goal. 
Yes. But isn't everything out of control? And doesn't will come from a sense of there being an "I" that "wants" (eg: craves) to "get" enlightened. Our distorted perceptions lead to paradoxes in the path to final peace. 
----------------metta; solasaurusRelax - it's all out of control!!! 	
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shamin 

Posted on: 2005/7/7 23:26 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: True Buddhists' Goal 

Is there a real "I", "me", "myself", or "mine"?Is there a real Sol, Shamin, onemind, Kara or Jasminka?If you think there really(NOT for the sake of conventional reality of day to day life) is: then Dhamma is not seenIf you realize there is not: then Dhamma is seenWhat exists here is ONLY Five Aggregates/Six Sense bases/Nama-Rupa-Vinnyana process. What obscures the truth is: "Thanha" (Grasping)When "Thanha" is lost the truth is seen = nirvanaOnce the Five Aggregates are guided through the Noble Eightfold Path, the culimination is Nirvana ACCORDING TO A CAUSE AND EFFECT RELATIONSHIP.(See Upanisa Sutraya)Ven. Ananda once asked a person who reached the temple after a long journey: "Could you have got here without the will to get here and a map to show you the way?"He answered: "No, If I did not have the will to come here I would have gone elsewhere. If I did not have the map I would have got lost."Then Ven. Ananda asked: "Now that you have reached here, where is the will and where is the map"He answered: "The will has been lost and the map, I threw away"Then Ven. Ananda stated: "In the same way, until Nirvana is reached the will should be there and the Dhamma should be the map. ONLY THEN are they not needed"If how the Five Aggregates/Six sense bases/Nama-rupa-vinnyana process occurs according to a CAUSE AND EFFECT RELATIONSHIP is realized then the notion of "I", "me", "mine", "myself" is lost.These can be explained further. 
jasminka 

Posted on: 2005/7/8 7:01 

Re: True Buddhists' Goal 

Shamin, I think that what needs some explanation most at the very outset is Nirvana. In the Buddha’s time, it is conceivable that the Nirvana concept was clearly established for purposes of communicating it. The person who reached the temple and spoke with Ven. Ananda apparently did not ask him at the conclusion of their exchange, “Sir, what do you mean by Nirvana?”. The Buddha appeared at a time in India when there was a relatively enlightened spiritual climate with diverse philosophical/religious/spiritual sects extant. (As an example, Bahiya actually thought he was already an Arahant even before he had even heard of the Buddha’s existence). The Buddha appears to have adopted some of these concepts and refined them to reveal their true, existential sense. 	
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Not too shy to talk 

Joined: 2005/6/28 

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Posts: 29 

To reach anywhere at all, whether it is to a temple or to Nirvana, one has to have a concept of what it is one is trying to reach. In the case of a temple, this is relatively easy to conceptualize. When we reach the temple, we drop the concept of reaching the temple. We can even drop the concept of a map leading to the temple when we have actually discovered the path leading to it. (Figuratively speaking, we can even call that the Noble Eightfold Path leading to Nirvana). We have no use for such concepts anymore when we know what it is we are about.With Nirvana however, this is not quite possible as this expression is not so readily understood in this day and age. This is primarily because we live in different times when, unlike in the Buddha’s day, we are not born into a cultural/linguistic heritage that makes for ready understanding of what Nirvana might mean. (We do not communicate in the language and idiom extant in the Buddha’s day). Due to this, the term itself is getting banalised and is entering or has entered the mainstream vocabulary with the general sense of an eldorado or a shangrila of this world.When we know what it is that we want to reach, then only will the need for an appropriate map be recognized, and the map made available by way of the Noble Eightfold Path be properly appreciated. Without the understanding, we will be lost at the very outset. So, revealing a map so that we will not be lost won’t help, because, unlike the case of the temple, we will not know what it is we are trying to reach.To say that Nirvana is the unconditioned may not therefore be adequate. And to explain away the unconditioned by briefly stating what it is not may also not be adequate. For the question then arises, “What then is the Conditioned?”, which then in turn would require further expansion. If it were adequate, then I feel confident that intelligent folk all the world over would gravitate towards the teaching in droves.If the rendition of the concept of the only valid goal for our present existent is not adequate, then I doubt the other concepts surrounding this will be understood even if explained. The eventuating result could be the sub-optimising of the purpose for our present existence, which is the point I was making in my initial post. This latter sub-optimising appears to be happening everywhere. (Perhaps this actually is nothing new, and has always been so; and perhaps too, in part for the very reason that I am conveying here).I think the general sense of the “critiques” in this thread of your original and follow-up postings is that, however succinctly they may have been stated, they do not appear to actually lead one to a fresh insight. Perhaps, this was not your intention.If your actual intention then was to point out that we are wasting our time side-tracking into peripheral issues not directly contributing to the only meaningful goal, then I think the point might be well taken. However, I do think it would also be appropriate to state that a forum such as this needs make for this latitude as not every person would have an equal understanding of the matters of concern, which is the reason that folk with a clear perspective need to manifest that very clarity. This requires explication/discussion, which requires us to go beyond bare statement.With Mettajasminka 
figwit4 

Posted on: 2005/7/10 22:27 	
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Just popping in 

Joined: 2005/7/10 

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Posts: 6 

Re: True Buddhists' Goal 

What a worthy goal....this Nibbana with metta,Melinda 
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Buddhist Society of Western Australia Forum Index General Discussion True Buddhists' Goal Register To Post FlatPrevious Topic | Next Topic 
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shamin 

Posted on: 2005/7/6 22:06 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

True Buddhists' Goal 

In this whole "universe" every thing is conditioned, (Sankatha) execpt one: Nirvana-which is unconditioned (Asankatha)Conditioned means that they are related through the cause and effect relationship.(Patichcha sammuppanna):When the cause is there - the effect is there.When the cause is not there the effect is not there.When the cause arises the effect arises.When the cause does not arise the effect does not arise.These four are known as the "Noble doctrine" (Arya niyaya)The cause is impermanent.Therefore the effect is impermanent.Therefore anything in this "universe" would arise, have a changing existence and cease. Think of anything, it will show the above 3 characteristics. Even the thought you have will show the same 3 characteristics!!These 3 factors are working all the time.You cannot control it - so it is non-self (Anathma)The changing nature of everything it-self is unsatisfactory(Dukkha)But there is one which is not:1. Conditioned (Sankatha)2. Within the cause and effect process.(Patichcha sammuppanna)3. Impermanent, Unsatisfactory or Non-self (Anithya, dukkha, anathma) And that is: Nirvana 	
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Should that not be our goal? FlatPrevious Topic | Next Topic 
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» True Buddhists' Goalshamin
2005/7/6 22:06 
... onemind
2005/7/6 22:19 
... onemind
2005/7/6 22:33 
Re: True Buddhists' Goal jasminka
2005/7/7 7:54 
... onemind
2005/7/7 9:30 
Re: ... onemind
2005/7/7 9:33 
Re: ... kara
2005/7/7 9:37 
Re: ... kara
2005/7/7 10:15 
Re: ... jasminka
2005/7/7 17:08 
Re: True Buddhists' Goal shamin
2005/7/7 9:42 
Re: True Buddhists' Goal solasaurus
2005/7/7 20:35 
Re: True Buddhists' Goal shamin
2005/7/7 23:26 
Re: True Buddhists' Goal jasminka
2005/7/8 7:01 
Re: True Buddhists' Goal figwit4
2005/7/10 22:27 
Re: True Buddhists' Goal kara
2005/7/7 9:27 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm, are you sure you are Buddhist? Register To Post FlatPrevious Topic | Next Topic 
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Anonymous

Posted on: 2005/6/10 23:51 

Ajahn Brahm, are you sure you are Buddhist? 

First off, I have been a visitor of this website for a long time, but it is my very first post here, so I would like to say hello to everybody from Europe and I also would like to congratulate all your bswa.org staff for this interesting, useful and nice website. And now, let me explain the question in the title of this topic. It is mostly a joke, of course. But there really is something I can not understand - or I could say I can not accept - about Ajahm Brahmavamso's ideas of the mind's true nature. As far as I can understand his opinion, he argues that the mind is something ethereal that has only a weak link to our body and brain.( For example, in his talks he said our mind survives the death of the body... and another example, in his latest talk he said our mind always remains healthy even if we are very sick... )I think it is a bit conflicting with the very basic idea of Buddhism, i.e. "there is no mind at all".And it is conflicting with the facts of modernneuroscience too, because the more we know about the mind the more it seems to be a _state_ of the brain rather than a _thing_ in the brain. Mind can be altered by drugs, cut into functioning-but-not-communicating left and right parts by brain surgery and shut down by anaesthesia. And the fact that everybody has different "states of mind" during a normal day (awareness, dreaming, deep-sleep, daydreaimg, being shocked, etc.) also makes me question: is there a stream of mind? IS THERE anything like "mind"?As for my own opinion... there is "mind", but it is not what we think it is. It is not a real entity, but it is rather an illusion. Just like our other organs our brain was shaped and fine-tuned by natural evolution. So were all its functions. They were "created" to solve problems like finding food, dealing with others, seeing object in 3D, feeling pain etc. It is a very complex system and maybe it is the only 	
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natural system in the Universe that is able to keep a representation of itself. But how can we be sureif this representation is 100% correct? I assume it is not even 1% correct.The brain and its functions are way too complex for us to understand them. We are blind to realize the true nature of a lot of natural phenomena... we see the Sun rising, not the Earth rotating; we see apples falling, not pulled by gravity...Human mind is special because it is the most complex natural system, but not because it has a special goal or role in the Universe... not even Buddhist enlightment'cept maybe if it means that you realize there really is no YOU. FlatPrevious Topic | Next Topic 
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» Ajahn Brahm, are you sure you are Buddhist?
Anonymous
2005/6/10 23:51 
... onemind
2005/6/11 10:50 
... 
Anonymous
2005/6/11 18:25 
... onemind
2005/6/11 21:40 
what difference does it make? solasaurus
2005/6/12 10:38 
Re: what difference does it make? onemind
2005/6/12 12:39 
Re: what difference does it make? solasaurus
2005/6/12 16:23 
Re: what difference does it make? onemind
2005/6/12 19:21 
Re: Ajahn Brahm, are you sure you are Buddhist? thhjimmy
2005/6/12 19:59 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/12 22:30 
. onemind
2005/6/13 10:24 
Re: Ajahn Brahm, are you sure you are Buddhist? bodhicitta
2005/6/15 5:59 
Re: Ajahn Brahm, are you sure you are Buddhist? BenInUK
2005/6/15 19:16 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 1:53 
Re: Ajahn Brahm, are you sure you are Buddhist? chismith
2005/6/16 5:00 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 5:57 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/16 9:32 	
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Re: Ajahn Brahm, are you sure you are Buddhist? figwit4
2005/7/10 22:21 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm, are you sure you are Buddhist? Register To Post FlatPrevious Topic | Next Topic 
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Anonymous

Posted on: 2005/6/10 23:51 

Ajahn Brahm, are you sure you are Buddhist? 

First off, I have been a visitor of this website for a long time, but it is my very first post here, so I would like to say hello to everybody from Europe and I also would like to congratulate all your bswa.org staff for this interesting, useful and nice website. And now, let me explain the question in the title of this topic. It is mostly a joke, of course. But there really is something I can not understand - or I could say I can not accept - about Ajahm Brahmavamso's ideas of the mind's true nature. As far as I can understand his opinion, he argues that the mind is something ethereal that has only a weak link to our body and brain.( For example, in his talks he said our mind survives the death of the body... and another example, in his latest talk he said our mind always remains healthy even if we are very sick... )I think it is a bit conflicting with the very basic idea of Buddhism, i.e. "there is no mind at all".And it is conflicting with the facts of modernneuroscience too, because the more we know about the mind the more it seems to be a _state_ of the brain rather than a _thing_ in the brain. Mind can be altered by drugs, cut into functioning-but-not-communicating left and right parts by brain surgery and shut down by anaesthesia. And the fact that everybody has different "states of mind" during a normal day (awareness, dreaming, deep-sleep, daydreaimg, being shocked, etc.) also makes me question: is there a stream of mind? IS THERE anything like "mind"?As for my own opinion... there is "mind", but it is not what we think it is. It is not a real entity, but it is rather an illusion. Just like our other organs our brain was shaped and fine-tuned by natural evolution. So were all its functions. They were "created" to solve problems like finding food, dealing with others, seeing object in 3D, feeling pain etc. It is a very complex system and maybe it is the only 	
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natural system in the Universe that is able to keep a representation of itself. But how can we be sureif this representation is 100% correct? I assume it is not even 1% correct.The brain and its functions are way too complex for us to understand them. We are blind to realize the true nature of a lot of natural phenomena... we see the Sun rising, not the Earth rotating; we see apples falling, not pulled by gravity...Human mind is special because it is the most complex natural system, but not because it has a special goal or role in the Universe... not even Buddhist enlightment'cept maybe if it means that you realize there really is no YOU. FlatPrevious Topic | Next Topic 
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Poster
Date 
» Ajahn Brahm, are you sure you are Buddhist?
Anonymous
2005/6/10 23:51 
... onemind
2005/6/11 10:50 
... 
Anonymous
2005/6/11 18:25 
... onemind
2005/6/11 21:40 
what difference does it make? solasaurus
2005/6/12 10:38 
Re: what difference does it make? onemind
2005/6/12 12:39 
Re: what difference does it make? solasaurus
2005/6/12 16:23 
Re: what difference does it make? onemind
2005/6/12 19:21 
Re: Ajahn Brahm, are you sure you are Buddhist? thhjimmy
2005/6/12 19:59 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/12 22:30 
. onemind
2005/6/13 10:24 
Re: Ajahn Brahm, are you sure you are Buddhist? bodhicitta
2005/6/15 5:59 
Re: Ajahn Brahm, are you sure you are Buddhist? BenInUK
2005/6/15 19:16 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 1:53 
Re: Ajahn Brahm, are you sure you are Buddhist? chismith
2005/6/16 5:00 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 5:57 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/16 9:32 	
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Re: Ajahn Brahm, are you sure you are Buddhist? figwit4
2005/7/10 22:21 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm, are you sure you are Buddhist? Register To Post 
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Posted on: 2005/6/10 23:51 

Ajahn Brahm, are you sure you are Buddhist? 

First off, I have been a visitor of this website for a long time, but it is my very first post here, so I would like to say hello to everybody from Europe and I also would like to congratulate all your bswa.org staff for this interesting, useful and nice website. And now, let me explain the question in the title of this topic. It is mostly a joke, of course. But there really is something I can not understand - or I could say I can not accept - about Ajahm Brahmavamso's ideas of the mind's true nature. As far as I can understand his opinion, he argues that the mind is something ethereal that has only a weak link to our body and brain.( For example, in his talks he said our mind survives the death of the body... and another example, in his latest talk he said our mind always remains healthy even if we are very sick... )I think it is a bit conflicting with the very basic idea of Buddhism, i.e. "there is no mind at all".And it is conflicting with the facts of modernneuroscience too, because the more we know about the mind the more it seems to be a _state_ of the brain rather than a _thing_ in the brain. Mind can be altered by drugs, cut into functioning-but-not-communicating left and right parts by brain surgery and shut down by anaesthesia. And the fact that everybody has different "states of mind" during a normal day (awareness, dreaming, deep-sleep, daydreaimg, being shocked, etc.) also makes me question: is there a stream of mind? IS THERE anything like "mind"?As for my own opinion... there is "mind", but it is not what we think it is. It is not a real entity, but it is rather an illusion. Just like our other organs our brain was shaped and fine-tuned by natural evolution. So were all its functions. They were "created" to solve problems like finding food, dealing with others, seeing object in 3D, feeling pain etc. 	
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It is a very complex system and maybe it is the only natural system in the Universe that is able to keep a representation of itself. But how can we be sureif this representation is 100% correct? I assume it is not even 1% correct.The brain and its functions are way too complex for us to understand them. We are blind to realize the true nature of a lot of natural phenomena... we see the Sun rising, not the Earth rotating; we see apples falling, not pulled by gravity...Human mind is special because it is the most complex natural system, but not because it has a special goal or role in the Universe... not even Buddhist enlightment'cept maybe if it means that you realize there really is no YOU. 
onemind 

Posted on: 2005/6/11 10:50 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Hi Akopaacsi,Welcome to the forum These are very interesting points you bring up but i think you'll find the mind plays a key role in buddhism. There is a whole chapter on the mind in the dhammapada. The first 2 verses of the dhammapada:Quote: 

Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, suffering follows one, even as the wheel follows the hoof of the draught-ox.Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, AFFECTION follows one, even as one's shadow that never leaves. 
Buddhists believe an "individual" is the result of the 5 aggregates arising and falling in a constant state of change directed by kamma. So, in a relative sense, there is a mind and body, but ultimately, there is nothing.I think when Ajahn Brahm speaks of the mind, it is in relative terms so as to better help the individual realize that there is no individual The 2 truths are a constant source of confusion and scientists and other religions like to bring up what seem like contradictions in the teaching when really they are 2 aspects of the same reality viewed from a different perspective.As far as neuroscience finding that the mind is just the result of various electro chemical reactions in the brain that has evolved over the past few billion years, this is pure speculation. There are many anomolies that 	
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dont fit nicely into this model of the mind.Ajahn Brahm always uses the example of the boy with no brain. This young guy was a mathematics major from a prestigous university and was found to have no brain matter. Even though he lacked these "special" chemicals, he was still capable of logic, reason and higher intelligence.The brain and mind are intertwined which explains memory loss, varios mental disabilities ect but the mind can exist without the brain.Hopefuly you find something useful in my jabbering With Metta,onemind 
----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/6/11 18:25 

... 

Yes, I have heard about the student who had no brain, but Ithink this story has no scientific base. Actually Ajahn Brahm mentioned the name of that university (University of Sheffield) and the name of the professor (John Lorber) who examined the boy, so I was able to look for some references on the web. You know, if it was a real, proven scientific discovery you could find tons of articles and lexical data on it.Alas all the articles about it are on paranormal-related web pages. You can not find any reliable references.However John Lorber's name is mentioned on two pages of theuniversity's website, you can not find a word about thisdiscovery. Prof. John Lorber was a paediatrician and workedonly for about 2 years at Uni of Sheffield.I am afraid of that -even if it was true- such stories do not prove anything... esp. not that the rest of scientific brain-research and neuroscience is false.Anyway, they may be false. I still assume that we are 100% biological creations and our brain has limits of computational capacity, i.e. we can not understand everything.And I think the discovery of the fact that there is no little, independent, ethereal "me" inside in one's head, but a very complex information-processing system that creates the sensation of BEING is even more exciting. And the idea of the 5 aggregates rising and falling and creating an "individual" is in total consonance with modern science.With metta. 
onemind 

Posted on: 2005/6/11 21:40 	
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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Fair enough I too ask these same questions of buddhism and i have come to the conclusion that it is impossible to come to a conceptual understanding of reality. There is still a chance that "Nibbana" is just another mind state achieved through various biological manipulations but there is also the chance that it really is beyond the cycle of birth and death, hence the end of suffering therefore a worth while goal.The buddhist path is still a gamble but if we are really just a highly specialized over evolved bunch of atoms, what have we got to lose? Quote: 

I still assume.....our brain has limits of computational capacity, i.e. we can not understand everything. 
I agree, our "brain" has its limits of computational capacity, which someday may be overcome by genetic engineering, but this kind of computational functioning itself deals with the data of illusion. It is always going to be limited with respect to seeing things the way they are. After all, the brain itself is part of the illusion.Science is based on observing nature through our 5 senses and interpreting this information with our brains. All buddhism is doing is taking a different more intuitive approach to the search for truth. Rather than study physical phenomena, we study the thing that does the studying. Call it mind or the result of chemical process, whats important is that we study it and assume nothing Metta 
----------------Being nobody, going nowhere.... 
solasaurus 

Posted on: 2005/6/12 10:38 

what difference does it make? 

Interesting thread. Here's my 2c worth:1. That the human brain/mind can know everything (that is contain knowledge of all the data that exists in the universe, or even on this planet) is impossible. That is self-evident. But even if we could contain all data, it a) wouldn't mean that we comprehended the nature of our own existence, and b) wouldn't necessarily mean that we were liberated from suffering.Already, we (and I'm speaking of us three on this thread) as a result of our conditioning, know more concepts and contain more data than the average human being. But has that made us happier or more free than your average peasant farmer in a developing country? I think not (in fact 	
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I was reading an article - sorry, lost the reference - recently about how research has revealed that people in developed countries were, on average, LESS content and happy than those in developing countries). The Buddha didn't proclaim to teach everything. He even gave the simile of the leaves to demonstrate that he only taught a fraction of what he knew, but that it was that which he taught that was sufficient to attain liberation if one realised it for oneself through practice. He also taught the simile of the arrow, which points to how knowing everything isn't the outcome of the teaching, but finding an end to suffering is.2. Knowledge isn't objective. Even quantum physics has begun to comprehend that. Knowledge, and by extension, existence, is subjective. The core matter of import to our lives is the quality of our experience, and our quest to attain lasting happiness/end suffering.In this sense, what really matters is finding methods to generate deeper and more lasting states of happiness. We can put this to the test within the context of our subjective experience. From my point of view, Buddhism isn't much of a gamble. It's really quite conservative/cautious. It's like we can try something out to see if it works. There's no need to commit to everything in one go. One can take a gradual approach. There's really nothing to lose (except maybe our delusion )3. This brings me to the question:What does it matter whether we are merely biologicial organisms and all our feelings and knowledge is nothing but chemical reactions?Even if this were some sort of "objective reality" (which is unlikely, as it seems that this is just part of the picture) inside our own minds all we have is our subjective reality and our quest for happiness. This is what defines - at least in an unconcious sense - the meaning of our lives. So this "meat puppet" theory is in my opinion, irrelevant to the main point, which is that we experience the world subjectively, and that we need practical methods to find happiness, regardless of the "objective" basis (assuming that there is even a singular "objective" reality) of reality.So what if you are nothing but a meat puppet? What does that mean? How does that change the fact that you experience the world subjectively and that your life is defined by your need to find happiness/end unhappiness?What say you? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 	
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onemind 

Posted on: 2005/6/12 12:39 

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Re: what difference does it make? 

Quote: 

2. Knowledge isn't objective. Even quantum physics has begun to comprehend that. Knowledge, and by extension, existence, is subjective. The core matter of import to our lives is the quality of our experience, and our quest to attain lasting happiness/end suffering. 
Sadhu! Quote: 

3. This brings me to the question:What does it matter whether we are merely biologicial organisms and all our feelings and knowledge is nothing but chemical reactions? 
I think it does matter. Like you said, finding ways to improve the quality of experience and achieving happiness is a wothwhile thing to do with ones time. If we are just "meat puppets" and "happiness" is just a chemical reaction in the brain, then the most efficient way to achieve happines is to isolate these chemicals and achieve some kind of temporary chemical enlightenment before being annihilated at death. This would also mean that meditation is just a method of changing brain chemistry and would become a somewhat antiquated, slow and inefficient way to achieve the desired affect. Therefore, science may become a more effective means of enlightenment than buddhism once it gains enough knowledge of brain functioning.Obviously, i dont believe that or i wouldn't bother with buddhism. But, i still accept the possibility of the meat puppet scenario and will continue to keep an eye on research, at least until my meditation practice kicks in and erases all doubt 
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solasaurus 

Posted on: 2005/6/12 16:23 	
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Re: what difference does it make? 

Quote: 

I think it does matter. Like you said, finding ways to improve the quality of experience and achieving happiness is a wothwhile thing to do with ones time. If we are just "meat puppets" and "happiness" is just a chemical reaction in the brain, then the most efficient way to achieve happines is to isolate these chemicals and achieve some kind of temporary chemical enlightenment before being annihilated at death. This would also mean that meditation is just a method of changing brain chemistry and would become a somewhat antiquated, slow and inefficient way to achieve the desired affect. Therefore, science may become a more effective means of enlightenment than buddhism once it gains enough knowledge of brain functioning. 
Well, I suppose you've got a point there. Though it does raise notions of verification. How would we know that our chemical "jhana" is the real thing? Wouldn't we have to do qualitative comparative research to discover which one is better?Now that would be an interesting bit of research! 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
onemind 

Posted on: 2005/6/12 19:21 

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Re: what difference does it make? 

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How would we know that our chemical "jhana" is the real thing? 
I suppose the correct answer to that would be, what difference does it make? Bliss is bliss is bliss I suppose even the Buddha could have asked if his Nibbana was the real thing but what is real?I'm off to take some Jhana pills 	
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thhjimmy 

Posted on: 2005/6/12 19:59 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

Quote: 

( For example, in his talks he said our mind survives the death of the body... and another example, in his latest talk he said our mind always remains healthy even if we are very sick... ) 
Hi,I heard Ajahn Brahm latest talk too. I think what he means that "our mind always remains healthy even if we are very sick..." to think positive when you are sick. When you are sick, you are already suffering. What Ajahn Brahm says is that you can try to meditate and contemplate on your sickness to lessen your suffering. Try to listen to the talk again. 
solasaurus 

Posted on: 2005/6/12 22:30 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

Quote: 

thhjimmy wrote:Hi,I heard Ajahn Brahm latest talk too. I think what he means that "our mind always remains healthy even if we are very sick..." to think positive when you are sick. When you are sick, you are already suffering. What Ajahn Brahm says is that you can try to meditate and contemplate on your sickness to lessen your suffering. Try to listen to the talk again. 
Yes. Getting back to the original point of apokaacsi's question, Ajahn Brahm's talk was rooted in the Buddha's teaching about there being two thorns: the physical thorn and the mental thorn. In this sutta (sorry, again I've forgotten which one , but it's in the Majjhima) the Buddha talks about how the pain of the "physical thorn" can exist yet without a corresponding "mental thorn". It's a very interesting sutta and very relevant and practical. If I can hunt down the reference I'll post it here. 
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onemind 

Posted on: 2005/6/13 10:24 

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. 

Thanks for pointing that out Sol And to take it slightly off topic again I found this article which talks a bit more about the boy with no brain if your interested.http://www.sci-con.org/articles/20040901.html 
----------------Being nobody, going nowhere.... 
bodhicitta 

Posted on: 2005/6/15 5:59 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

Words sometimes cannot truly describe some teachings of the Buddha. It just makes things very complicated by using words. But words are the only tools we have to communicate so here goes. There are two faces of our mind just like a coin. There is just one mind but it has 2 faces. One face is our true mind, the one that is not born will not die, not stained not cleaned, no addition and no subtraction as said in the Heart Sutra, this is the true mind that will go on indefinitely. The true mind is not male is not female, is not young is not old is not European, African or Asian. When you die, you leave behind your old rag bag of a body but your true mind is still bright and brilliant and will go on. In Zen practice the goal is to 'understand the mind and to see its nature'. This is the true mind to understand and to see its nature.When Zen Masters said 'no mind' they do not mean this true mind but the other mind, the false one. It is false like an illusion, like a mirage, It looks as if it is real, but you can break the code and know it for what it is. It is A FAKE. This is what the Buddha meant when he said 'MARA, I know who you are'. This false mind is the one that has the impermanent nature, will arise(born) will cease(die), is stained with greed hatred and delusion, needs constant polishing and wiping off its poisons and hindrances. There is addition and subtraction always changing unstable, moving, habitual,not centred, restless. There are cravings, there are attachments, there are prejudices, likes and dislikes. These all reside in the false mind. So the stronger our unskilfullness, the stronger is this false mind. It will grow and cloud over the true mind until nothing is left of it. That is how we become deluded and lost the plot. Aj Brahm, you are save. If you are not a Buddhist than who is! 	
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BenInUK 

Posted on: 2005/6/15 19:16 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

Right, here is the way I see it!!I think the word 'Mind' is not a good one to use, and in fact using a word might not be the best thing to do. I think the Mind can be described in 2 ways, the first is what we think, how we think etc, the second is the 'essence' of what is inside. In fact it is formless and nothing that can be described.I guess you could look at it a little like a computer:-The Computer itself is like our physical body, its limited by its design and it will eventually fail.The keyboard, mouse etc are like our senses, they just provide information to the computer.The Software determines what the hardware does with this information, this is like our emotions, our beliefs, our history, its this that 99% of the population would call their "self" but of course its not real and will stop once the computer is dead.Now I think of the Electricity as what our "Real Mind" is, it has no form, it has no emotions, it is constantly changing and in fact its just a stream of electrons that pass though the computer and onto the next item. Ok, its not a perfect analogy but it makes sense to me (An engineer). When you first see a computer you cannot see the electricity, infact you might never need to know its there. Its only when you stop and think about it that you realise its there, its very hard to desctibe and you cannot see it, you can only see what it does. I think when we meditate we stop the software. The computer is still running, the inputs are still providing information but we do nothing with it. Its at this point when we notice the 'hum' of the electricity, we see our real self and thats what I think Ajan Brahm was talking about. 
---------------- 
libertine 

Posted on: 2005/6/16 1:53 	
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Re: Ajahn Brahm, are you sure you are Buddhist? 

i see Ajahn Brahm's argument particularly weak as he fails to distinguish between the ethereal mind and the conceptual mind. The man with no brain story does not account for the ethereal mind but it talks about the conceptual mind. The fact that he managed to acquire an honours degree means that somehow the conceptual mind remained intact even though he had no brain. In reality he did have part of the brain and so we cannot attribute his knowldege to some ethereal mind. My knowledge about buddhism is very limited but as far as i know the trancendental mind is not the conceptual one, its a basic sense of being that trancends thought.. 
chismith 

Posted on: 2005/6/16 5:00 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

I don't see any purpose on arguing about 'mind'.Dharma talks are just expedient means to help convey Buddha's teaching on endind suffering. If we get caught up with the analytical aspect, then we miss the substance.We want to look at the moon not the finger that's pointing to the moon.Remember Buddha talked about four kinds of clinging? One of them is clinging to one's view? If we are not mindful, it is very easy to fall into that trap.So, I believe we move closer to spiritual awakening by vigorous cultivation while arguing would leads nowhere, unless we want 'entertainment' by arguing. 
libertine 

Posted on: 2005/6/16 5:57 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

well, personally the main reason i got interested in buddhism is that it appeals to rationality. i dont think its skillful to forget rationality and thrust our heads into the sand at any point even though the sand might feel nice. maybe its because im a product of the west, the inbuilt chronic questioning syndrome, fault finding mind maybe. anyways, jolly well done for the site.. the dharma talks have provided me with endless comfort and insight! 
solasaurus 

Posted on: 2005/6/16 9:32 	
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Re: Ajahn Brahm, are you sure you are Buddhist? 

Quote: 

libertine wrote:well, personally the main reason i got interested in buddhism is that it appeals to rationality. i dont think its skillful to forget rationality and thrust our heads into the sand at any point even though the sand might feel nice. 
Well if it makes you feel better libertine, I find the evidence for the "boy without a brain" story unconvincing - and i've seen the article and i'm supposed to be one of AB's most diehard disciples. Having said that, I think such a case is possible, and even if this particular case has been "cooked up", that does not cause me to doubt the basis of the argument - that the "mind" is something quite separate from the "brain" - for there is abundant evidence for this, and crucially, one can attain direct experience of it. It's true that AB does tend have some flowery stories to illustrate his points, but admit it, you enjoyed them too! And it highlights important points which are being overlooked by Western society in general. So keep an eye on the big picture. The fault finding mind can be useful tool - like a surgeons knife - if it's used in a skilful and judicious manner. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
figwit4 

Posted on: 2005/7/10 22:21 

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Re: Ajahn Brahm, are you sure you are Buddhist? 

Bodhicitta,you summed that up beautifully . Excuse me, let me introduce myself...I am new to this wonderful society, but not new to Buddhism(I introduced myself on a separate thread). I am from Florida,USA and I have been listening to Ajahn B lectures for a while. I find his sense of humor warm and wonderful . I too heard his lecture on "the boy with no brain." Wonderful! Anyway, keep up the beautiful and eloquent summation of the Buddha's teaching... with metta,Melinda 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm, are you sure you are Buddhist? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/10 23:51 

Ajahn Brahm, are you sure you are Buddhist? 

First off, I have been a visitor of this website for a long time, but it is my very first post here, so I would like to say hello to everybody from Europe and I also would like to congratulate all your bswa.org staff for this interesting, useful and nice website. And now, let me explain the question in the title of this topic. It is mostly a joke, of course. But there really is something I can not understand - or I could say I can not accept - about Ajahm Brahmavamso's ideas of the mind's true nature. As far as I can understand his opinion, he argues that the mind is something ethereal that has only a weak link to our body and brain.( For example, in his talks he said our mind survives the death of the body... and another example, in his latest talk he said our mind always remains healthy even if we are very sick... )I think it is a bit conflicting with the very basic idea of Buddhism, i.e. "there is no mind at all".And it is conflicting with the facts of modernneuroscience too, because the more we know about the mind the more it seems to be a _state_ of the brain rather than a _thing_ in the brain. Mind can be altered by drugs, cut into functioning-but-not-communicating left and right parts by brain surgery and shut down by anaesthesia. And the fact that everybody has different "states of mind" during a normal day (awareness, dreaming, deep-sleep, daydreaimg, being shocked, etc.) also makes me question: is there a stream of mind? IS THERE anything like "mind"?As for my own opinion... there is "mind", but it is not what we think it is. It is not a real entity, but it is rather an illusion. Just like our other organs our brain was shaped and fine-tuned by natural evolution. So were all its functions. They were "created" to solve problems like finding food, dealing with others, seeing object in 3D, feeling pain etc. It is a very complex system and maybe it is the only 	
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natural system in the Universe that is able to keep a representation of itself. But how can we be sureif this representation is 100% correct? I assume it is not even 1% correct.The brain and its functions are way too complex for us to understand them. We are blind to realize the true nature of a lot of natural phenomena... we see the Sun rising, not the Earth rotating; we see apples falling, not pulled by gravity...Human mind is special because it is the most complex natural system, but not because it has a special goal or role in the Universe... not even Buddhist enlightment'cept maybe if it means that you realize there really is no YOU. FlatPrevious Topic | Next Topic 
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Anonymous
2005/6/10 23:51 
... onemind
2005/6/11 10:50 
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Anonymous
2005/6/11 18:25 
... onemind
2005/6/11 21:40 
what difference does it make? solasaurus
2005/6/12 10:38 
Re: what difference does it make? onemind
2005/6/12 12:39 
Re: what difference does it make? solasaurus
2005/6/12 16:23 
Re: what difference does it make? onemind
2005/6/12 19:21 
Re: Ajahn Brahm, are you sure you are Buddhist? thhjimmy
2005/6/12 19:59 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/12 22:30 
. onemind
2005/6/13 10:24 
Re: Ajahn Brahm, are you sure you are Buddhist? bodhicitta
2005/6/15 5:59 
Re: Ajahn Brahm, are you sure you are Buddhist? BenInUK
2005/6/15 19:16 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 1:53 
Re: Ajahn Brahm, are you sure you are Buddhist? chismith
2005/6/16 5:00 
Re: Ajahn Brahm, are you sure you are Buddhist? libertine
2005/6/16 5:57 
Re: Ajahn Brahm, are you sure you are Buddhist? solasaurus
2005/6/16 9:32 	
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Re: Ajahn Brahm, are you sure you are Buddhist? figwit4
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Posted on: 2005/7/5 11:52 

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Want to become a Buddhist Monk 

I have for a long time since last year felt in my heart that I want to become a buddhist monk. It is a feeling which becomes stronger and stronger in me.Once I spoke to a monk in Indonesia and he was saying it was a calling for me, however I don't know much about buddhism and I have just moved to Sydney and don't know where to find any temples.What do I have to do to become a buddhist monk? In my heart I want to do this so I can help people, but also I believe I will find true happiness in this life, as I feel not much for this life I live now. 
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Buddhist Society of Western Australia Forum Index General Discussion Want to become a Buddhist Monk Register To Post FlatPrevious Topic | Next Topic 
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Lord_Vader 

Posted on: 2005/7/5 11:52 

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Want to become a Buddhist Monk 

I have for a long time since last year felt in my heart that I want to become a buddhist monk. It is a feeling which becomes stronger and stronger in me.Once I spoke to a monk in Indonesia and he was saying it was a calling for me, however I don't know much about buddhism and I have just moved to Sydney and don't know where to find any temples.What do I have to do to become a buddhist monk? In my heart I want to do this so I can help people, but also I believe I will find true happiness in this life, as I feel not much for this life I live now. 
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Buddhist Society of Western Australia Forum Index General Discussion Want to become a Buddhist Monk Register To Post 
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Lord_Vader 

Posted on: 2005/7/5 11:52 

Just popping in 

Joined: 2005/7/5 

From: Sydney 

Posts: 2 

Want to become a Buddhist Monk 

I have for a long time since last year felt in my heart that I want to become a buddhist monk. It is a feeling which becomes stronger and stronger in me.Once I spoke to a monk in Indonesia and he was saying it was a calling for me, however I don't know much about buddhism and I have just moved to Sydney and don't know where to find any temples.What do I have to do to become a buddhist monk? In my heart I want to do this so I can help people, but also I believe I will find true happiness in this life, as I feel not much for this life I live now. 
----------------Lord Vader 
june 

Posted on: 2005/7/5 22:11 

Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

Re: Want to become a Buddhist Monk 

hi i think no one's replying because you've already found the website. talk to Ajahn Brahm? 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Rajio 

Posted on: 2005/7/6 20:15 	
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Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Re: Want to become a Buddhist Monk 

Quote: 

I have just moved to Sydney and don't know where to find any temples. 
Can I suggest you visit Bodhikusuma Meditation Centre (133 Regent Street, Chippendale / enter via Chippen Lane). This Saturday Bhante Tejadhammo will be holding a Dhamma talk and meditation from 7pm till 9pm. They also hold regular dhamma and meditation classes. mettaIan Seta 
solasaurus 

Posted on: 2005/7/6 20:18 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: Want to become a Buddhist Monk 

Quote: 

Lord_Vader wrote:I have for a long time since last year felt in my heart that I want to become a buddhist monk. It is a feeling which becomes stronger and stronger in me. 
I knew there was still good in you Lord Vader. Sorry, I just had to say that. But seriously, I would also recommend talking to Ajahn Sujato who's not too far from Sydney himself. You can get more info at www.santiforestmonastery.com 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
jhayi22 

Posted on: 2005/7/9 14:23 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=313&forum=7 (2 of 3) [31.07.2005 19:32:34]Buddhist Society of Western Australia - Forum

Just popping in 

Joined: 2005/5/2 

From: melaka, malaysia 

Posts: 17 

Re: Want to become a Buddhist Monk 

Hi,Experience a monk-hood life before going to raise a family ie getting married.You might be the chosen one.A monk give much happiness to many instead of "TRYING" to give happiness to your own family.Metta,Jhayi 
----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
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Buddhist Society of Western Australia Forum Index General Discussion Want to become a Buddhist Monk Register To Post FlatPrevious Topic | Next Topic 
Poster
Thread
Lord_Vader 

Posted on: 2005/7/5 11:52 

Just popping in 

Joined: 2005/7/5 

From: Sydney 

Posts: 2 

Want to become a Buddhist Monk 

I have for a long time since last year felt in my heart that I want to become a buddhist monk. It is a feeling which becomes stronger and stronger in me.Once I spoke to a monk in Indonesia and he was saying it was a calling for me, however I don't know much about buddhism and I have just moved to Sydney and don't know where to find any temples.What do I have to do to become a buddhist monk? In my heart I want to do this so I can help people, but also I believe I will find true happiness in this life, as I feel not much for this life I live now. 
----------------Lord Vader FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» Want to become a Buddhist MonkLord_Vader
2005/7/5 11:52 
Re: Want to become a Buddhist Monk june
2005/7/5 22:11 
Re: Want to become a Buddhist Monk Rajio
2005/7/6 20:15 
Re: Want to become a Buddhist Monk solasaurus
2005/7/6 20:18 
Re: Want to become a Buddhist Monk jhayi22
2005/7/9 14:23 
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http://www.bswa.org/user.php?xoops_redirect=/mo...?viewmode=thread&order=ASC&topic_id=313&forum=7 (1 of 2) [31.07.2005 19:33:03]Buddhist Society of Western Australia - You youself must strive, the Buddhas only point the way.
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Buddhist Society of Western Australia Forum Index General Discussion onemind vs Yoda Register To Post FlatPrevious Topic | Next Topic 
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onemind 

Posted on: 2005/4/24 14:35 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

onemind vs Yoda 

----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 16:03 

... 

Quote: 
Heheheheheheheh! I love it!Just for the record folks, I'm the one with the green light sabre (see the trailer for Episode III which opens on 19 May 2005 for proof of this statement).Yoda(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
Triad 

Posted on: 2005/4/24 17:28 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=313&forum=7&move=prev&topic_time=1120890210 (1 of 3) [31.07.2005 19:33:13]Buddhist Society of Western Australia - Forum

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Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Re: onemind vs Yoda 

Quote: 

an online linguistics exam 
Where? Is it a complete online course? For free?? :o 
----------------Even the Mona Lisa's falling apart 
Anonymous

Posted on: 2005/4/24 17:50 

... 

I've sent the details to your private mailbox on this site.Yoda 
onemind 

Posted on: 2005/4/24 18:01 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Quote: 

(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
hehe I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 18:25 

... 

Quote: 

I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
Yoda in Nirvana: cold autumn night drinking warm sake and munching wasabi peasYoda 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=313&forum=7&move=prev&topic_time=1120890210 (2 of 3) [31.07.2005 19:33:13]Buddhist Society of Western Australia - Forum

PS: If I were you I wouldn't be wasting your time here with Yoda, I'd be preparing my counter-arguments for Solasuarus' likely reply to your last post in 'Buddhist fundamentalism is good for you!!'. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» onemind vs Yodaonemind
2005/4/24 14:35 
... 
Anonymous
2005/4/24 16:03 
Re: onemind vs Yoda Triad
2005/4/24 17:28 
... 
Anonymous
2005/4/24 17:50 
... onemind
2005/4/24 18:01 
... 
Anonymous
2005/4/24 18:25 
Re: kara
2005/7/9 3:35 
... onemind
2005/7/9 9:31 
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Thread
onemind 

Posted on: 2005/4/24 14:35 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

onemind vs Yoda 

----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 16:03 

... 

Quote: 
Heheheheheheheh! I love it!Just for the record folks, I'm the one with the green light sabre (see the trailer for Episode III which opens on 19 May 2005 for proof of this statement).Yoda(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
Triad 

Posted on: 2005/4/24 17:28 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=169&forum=7 (1 of 3) [31.07.2005 19:33:24]Buddhist Society of Western Australia - Forum

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Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Re: onemind vs Yoda 

Quote: 

an online linguistics exam 
Where? Is it a complete online course? For free?? :o 
----------------Even the Mona Lisa's falling apart 
Anonymous

Posted on: 2005/4/24 17:50 

... 

I've sent the details to your private mailbox on this site.Yoda 
onemind 

Posted on: 2005/4/24 18:01 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Quote: 

(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
hehe I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 18:25 

... 

Quote: 

I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
Yoda in Nirvana: cold autumn night drinking warm sake and munching wasabi peasYoda 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=169&forum=7 (2 of 3) [31.07.2005 19:33:24]Buddhist Society of Western Australia - Forum

PS: If I were you I wouldn't be wasting your time here with Yoda, I'd be preparing my counter-arguments for Solasuarus' likely reply to your last post in 'Buddhist fundamentalism is good for you!!'. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» onemind vs Yodaonemind
2005/4/24 14:35 
... 
Anonymous
2005/4/24 16:03 
Re: onemind vs Yoda Triad
2005/4/24 17:28 
... 
Anonymous
2005/4/24 17:50 
... onemind
2005/4/24 18:01 
... 
Anonymous
2005/4/24 18:25 
Re: kara
2005/7/9 3:35 
... onemind
2005/7/9 9:31 
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Poster
Thread
onemind 

Posted on: 2005/4/24 14:35 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

onemind vs Yoda 

----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 16:03 

... 

Quote: 
Heheheheheheheh! I love it!Just for the record folks, I'm the one with the green light sabre (see the trailer for Episode III which opens on 19 May 2005 for proof of this statement).Yoda(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
Triad 

Posted on: 2005/4/24 17:28 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=169&forum=7 (1 of 3) [31.07.2005 19:33:47]Buddhist Society of Western Australia - Forum 

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Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Re: onemind vs Yoda 

Quote: 

an online linguistics exam 
Where? Is it a complete online course? For free?? :o 
----------------Even the Mona Lisa's falling apart 
Anonymous

Posted on: 2005/4/24 17:50 

... 

I've sent the details to your private mailbox on this site.Yoda 
onemind 

Posted on: 2005/4/24 18:01 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Quote: 

(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
hehe I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 18:25 

... 

Quote: 

I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
Yoda in Nirvana: cold autumn night drinking warm sake and munching wasabi peasYoda 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=169&forum=7 (2 of 3) [31.07.2005 19:33:47]Buddhist Society of Western Australia - Forum

PS: If I were you I wouldn't be wasting your time here with Yoda, I'd be preparing my counter-arguments for Solasuarus' likely reply to your last post in 'Buddhist fundamentalism is good for you!!'. 
kara 

Posted on: 2005/7/9 3:35 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: 

you made me laugh outloud...having fun are we????ok ok..I too am procrastinating...this forum is more stimulating than edgeing the lawn though...hugs........Kara 
onemind 

Posted on: 2005/7/9 9:31 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

hehe Haven't seen this old thread in a while.Poor old Yoda..hugs back 
----------------Being nobody, going nowhere.... 
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Buddhist Society of Western Australia Forum Index General Discussion onemind vs Yoda Register To Post FlatPrevious Topic | Next Topic 
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onemind 

Posted on: 2005/4/24 14:35 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

onemind vs Yoda 

----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 16:03 

... 

Quote: 
Heheheheheheheh! I love it!Just for the record folks, I'm the one with the green light sabre (see the trailer for Episode III which opens on 19 May 2005 for proof of this statement).Yoda(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
Triad 

Posted on: 2005/4/24 17:28 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&order=ASC&topic_id=169&forum=7 (1 of 3) [31.07.2005 19:34:06]Buddhist Society of Western Australia - Forum

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Just popping in 

Joined: 2005/4/22 

From: The Netherlands 

Posts: 19 

Re: onemind vs Yoda 

Quote: 

an online linguistics exam 
Where? Is it a complete online course? For free?? :o 
----------------Even the Mona Lisa's falling apart 
Anonymous

Posted on: 2005/4/24 17:50 

... 

I've sent the details to your private mailbox on this site.Yoda 
onemind 

Posted on: 2005/4/24 18:01 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

... 

Quote: 

(Trying to complete an online linguistics exam he hasn't studied for because he has been writing lame haiku, blogging and duelling with Onemind ... will I ever learn!). 
hehe I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
----------------Being nobody, going nowhere.... 
Anonymous

Posted on: 2005/4/24 18:25 

... 

Quote: 

I know the feeling, I've got a calculus exam next week and I cant bring myself to study. These forums are evil, just plain evil 
Yoda in Nirvana: cold autumn night drinking warm sake and munching wasabi peasYoda 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&order=ASC&topic_id=169&forum=7 (2 of 3) [31.07.2005 19:34:06]Buddhist Society of Western Australia - Forum

PS: If I were you I wouldn't be wasting your time here with Yoda, I'd be preparing my counter-arguments for Solasuarus' likely reply to your last post in 'Buddhist fundamentalism is good for you!!'. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» onemind vs Yodaonemind
2005/4/24 14:35 
... 
Anonymous
2005/4/24 16:03 
Re: onemind vs Yoda Triad
2005/4/24 17:28 
... 
Anonymous
2005/4/24 17:50 
... onemind
2005/4/24 18:01 
... 
Anonymous
2005/4/24 18:25 
Re: kara
2005/7/9 3:35 
... onemind
2005/7/9 9:31 
Register To Post 	

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Bhikkhu Pesala 

Posted on: 2005/4/13 18:17 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Access to Insight Website 

I just updated my compressed self-extracting archive of the Access to Insight Webiste Atibulk.zip updated on 6th April 2005. Now 5.6 Mbytes instead of 10.1 Mbytes for Atibulk.zip.Just extract the archive to any convenient directory, and open Start.html in your browser. 
onemind 

Posted on: 2005/4/13 18:27 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Thanks Bhikkhu Pesala! :)I was just heading over there to get a fresh copy :) Have you suggested using this compression tool to the people that actualy make the original?It would be great if they could make each of their copies this small so updating isn't a hassleThanks again 
Bhikkhu Pesala 

Posted on: 2005/4/13 19:09 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Yes. I emailed John Bullit twice about this already. Given the large number of downloads they must get, it would take a load off their server.I use 7.zip to compress the files. I just updated it again, using even higher compression. Now it is only 5.31 Mbytes. Not a big difference, but every little helps if you're on diial-up.The probelm with *.exe is that it is no use to Macintosh or Linux users, and *.7z format would require people to download and install 7.zip (there is a Linux version of 7.zip). Maybe Macintosh/Linux users could offer some advice on this? 	
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Anonymous

Posted on: 2005/4/16 16:13 

Hi Bhikkhu Pesala,Thank you very much for this compression!!; recently I was checking a way to download the whole Access To Insight website as I did once but I couldn't find that option available last time... I see now that I should have checked harder :? Thank again for this gift! 
Bhikkhu Pesala 

Posted on: 2005/4/17 2:44 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The official ATI Bulk Download is available in ZIP format here. 
Bhikkhu Pesala 

Posted on: 2005/4/29 13:59 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The latest bulk download of the Access to Insight website released on 28th April 2005 is now aviailable is tightly compressed self-extracting 7-zip archive format. This one is 5.32 Mbytes. The original atibulk.zip (10.2 Mbytes) is available from the Access to Insight website. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» Access to Insight WebsiteBhikkhu Pesala
2005/4/13 18:17 onemind
2005/4/13 18:27 Bhikkhu Pesala
2005/4/13 19:09 
Anonymous
2005/4/16 16:13 Bhikkhu Pesala
2005/4/17 2:44 Bhikkhu Pesala
2005/4/29 13:59 
Deleted Bhikkhu Pesala
2005/5/10 3:46 
Update 15th May 2005 Bhikkhu Pesala
2005/5/18 7:17 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/3 3:22 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/27 19:04 
Access to Insight Bulk Download Bhikkhu Pesala
2005/7/9 4:53 
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Bhikkhu Pesala 

Posted on: 2005/4/13 18:17 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Access to Insight Website 

I just updated my compressed self-extracting archive of the Access to Insight Webiste Atibulk.zip updated on 6th April 2005. Now 5.6 Mbytes instead of 10.1 Mbytes for Atibulk.zip.Just extract the archive to any convenient directory, and open Start.html in your browser. 
onemind 

Posted on: 2005/4/13 18:27 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Thanks Bhikkhu Pesala! :)I was just heading over there to get a fresh copy :) Have you suggested using this compression tool to the people that actualy make the original?It would be great if they could make each of their copies this small so updating isn't a hassleThanks again 
Bhikkhu Pesala 

Posted on: 2005/4/13 19:09 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Yes. I emailed John Bullit twice about this already. Given the large number of downloads they must get, it would take a load off their server.I use 7.zip to compress the files. I just updated it again, using even higher compression. Now it is only 5.31 Mbytes. Not a big difference, but every little helps if you're on diial-up.The probelm with *.exe is that it is no use to Macintosh or Linux users, and *.7z format would require people to download and install 7.zip (there is a Linux version of 7.zip). Maybe Macintosh/Linux users could offer some advice on this? 	
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Anonymous

Posted on: 2005/4/16 16:13 

Hi Bhikkhu Pesala,Thank you very much for this compression!!; recently I was checking a way to download the whole Access To Insight website as I did once but I couldn't find that option available last time... I see now that I should have checked harder :? Thank again for this gift! 
Bhikkhu Pesala 

Posted on: 2005/4/17 2:44 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The official ATI Bulk Download is available in ZIP format here. 
Bhikkhu Pesala 

Posted on: 2005/4/29 13:59 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The latest bulk download of the Access to Insight website released on 28th April 2005 is now aviailable is tightly compressed self-extracting 7-zip archive format. This one is 5.32 Mbytes. The original atibulk.zip (10.2 Mbytes) is available from the Access to Insight website. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» Access to Insight WebsiteBhikkhu Pesala
2005/4/13 18:17 onemind
2005/4/13 18:27 Bhikkhu Pesala
2005/4/13 19:09 
Anonymous
2005/4/16 16:13 Bhikkhu Pesala
2005/4/17 2:44 Bhikkhu Pesala
2005/4/29 13:59 
Deleted Bhikkhu Pesala
2005/5/10 3:46 
Update 15th May 2005 Bhikkhu Pesala
2005/5/18 7:17 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/3 3:22 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/27 19:04 
Access to Insight Bulk Download Bhikkhu Pesala
2005/7/9 4:53 
Register To Post 	
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Bhikkhu Pesala 

Posted on: 2005/4/13 18:17 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Access to Insight Website 

I just updated my compressed self-extracting archive of the Access to Insight Webiste Atibulk.zip updated on 6th April 2005. Now 5.6 Mbytes instead of 10.1 Mbytes for Atibulk.zip.Just extract the archive to any convenient directory, and open Start.html in your browser. 
onemind 

Posted on: 2005/4/13 18:27 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Thanks Bhikkhu Pesala! :)I was just heading over there to get a fresh copy :) Have you suggested using this compression tool to the people that actualy make the original?It would be great if they could make each of their copies this small so updating isn't a hassleThanks again 
Bhikkhu Pesala 

Posted on: 2005/4/13 19:09 	
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Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Yes. I emailed John Bullit twice about this already. Given the large number of downloads they must get, it would take a load off their server.I use 7.zip to compress the files. I just updated it again, using even higher compression. Now it is only 5.31 Mbytes. Not a big difference, but every little helps if you're on diial-up.The probelm with *.exe is that it is no use to Macintosh or Linux users, and *.7z format would require people to download and install 7.zip (there is a Linux version of 7.zip). Maybe Macintosh/Linux users could offer some advice on this? 
Anonymous

Posted on: 2005/4/16 16:13 

Hi Bhikkhu Pesala,Thank you very much for this compression!!; recently I was checking a way to download the whole Access To Insight website as I did once but I couldn't find that option available last time... I see now that I should have checked harder :? Thank again for this gift! 
Bhikkhu Pesala 

Posted on: 2005/4/17 2:44 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The official ATI Bulk Download is available in ZIP format here. 
Bhikkhu Pesala 

Posted on: 2005/4/29 13:59 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The latest bulk download of the Access to Insight website released on 28th April 2005 is now aviailable is tightly compressed self-extracting 7-zip archive format. This one is 5.32 Mbytes. The original atibulk.zip (10.2 Mbytes) is available from the Access to Insight website. 
Bhikkhu Pesala 

Posted on: 2005/5/10 3:46 	
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Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Deleted 

---------------- 
Bhikkhu Pesala 

Posted on: 2005/5/18 7:17 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Update 15th May 2005 

The latest bulk download of the Access to Insight website released on Sunday 15th May 2005 is now available in tightly compressed self-extracting 7-zip archive format. This one is 5.36 Mbytes. The original atibulk.zip (10.3 Mbytes) is available from the Access to Insight website.Most Recent Changes 
---------------- 
Bhikkhu Pesala 

Posted on: 2005/6/3 3:22 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Re: Update 15th May 2005 

The latest update released on 13th June 2005 was 10.5 Mbytes. This is now available from my webespace as a self-extracting archive of just 5.45 Mbytes.The original zip file can be downloaded from the usual place if your Operating System doesn't like executable files.If you don't already have this website on your hard disk, it is well worth the download. Many Suttas are translated, and the site is thoroughly indexed. 
---------------- 
Bhikkhu Pesala 

Posted on: 2005/6/27 19:04 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Re: Update 15th May 2005 

Updated again on 26th June. Still only 5.45 Mbytes instead of 10.5 from the original source.Check out the Dictionary of Pali Proper Names at Mettanet Lanka. It is a very useful reference. I'm currently working on an archive of that. If I can get permission, I will try to find space to host that too. 
---------------- 	
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Bhikkhu Pesala 

Posted on: 2005/7/9 4:53 

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Joined: 2005/2/25 

From: East London 

Posts: 53 

Access to Insight Bulk Download 

Updated 8th July 2005Download self-extracting archive (5.52 Mbytes)Original Zip File (10.6 Mbytes)Recent Changes 
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Bhikkhu Pesala 

Posted on: 2005/4/13 18:17 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Access to Insight Website 

I just updated my compressed self-extracting archive of the Access to Insight Webiste Atibulk.zip updated on 6th April 2005. Now 5.6 Mbytes instead of 10.1 Mbytes for Atibulk.zip.Just extract the archive to any convenient directory, and open Start.html in your browser. 
onemind 

Posted on: 2005/4/13 18:27 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Thanks Bhikkhu Pesala! :)I was just heading over there to get a fresh copy :) Have you suggested using this compression tool to the people that actualy make the original?It would be great if they could make each of their copies this small so updating isn't a hassleThanks again 
Bhikkhu Pesala 

Posted on: 2005/4/13 19:09 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Yes. I emailed John Bullit twice about this already. Given the large number of downloads they must get, it would take a load off their server.I use 7.zip to compress the files. I just updated it again, using even higher compression. Now it is only 5.31 Mbytes. Not a big difference, but every little helps if you're on diial-up.The probelm with *.exe is that it is no use to Macintosh or Linux users, and *.7z format would require people to download and install 7.zip (there is a Linux version of 7.zip). Maybe Macintosh/Linux users could offer some advice on this? 	
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Anonymous

Posted on: 2005/4/16 16:13 

Hi Bhikkhu Pesala,Thank you very much for this compression!!; recently I was checking a way to download the whole Access To Insight website as I did once but I couldn't find that option available last time... I see now that I should have checked harder :? Thank again for this gift! 
Bhikkhu Pesala 

Posted on: 2005/4/17 2:44 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The official ATI Bulk Download is available in ZIP format here. 
Bhikkhu Pesala 

Posted on: 2005/4/29 13:59 

Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

The latest bulk download of the Access to Insight website released on 28th April 2005 is now aviailable is tightly compressed self-extracting 7-zip archive format. This one is 5.32 Mbytes. The original atibulk.zip (10.2 Mbytes) is available from the Access to Insight website. FlatPrevious Topic | Next Topic 
Subject
Poster
Date 
» Access to Insight WebsiteBhikkhu Pesala
2005/4/13 18:17 onemind
2005/4/13 18:27 Bhikkhu Pesala
2005/4/13 19:09 
Anonymous
2005/4/16 16:13 Bhikkhu Pesala
2005/4/17 2:44 Bhikkhu Pesala
2005/4/29 13:59 
Deleted Bhikkhu Pesala
2005/5/10 3:46 
Update 15th May 2005 Bhikkhu Pesala
2005/5/18 7:17 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/3 3:22 
Re: Update 15th May 2005 Bhikkhu Pesala
2005/6/27 19:04 
Access to Insight Bulk Download Bhikkhu Pesala
2005/7/9 4:53 
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Buddhist Society of Western Australia Forum Index General Discussion Quantum physics, a new education Register To Post FlatPrevious Topic | Next Topic 
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onemind 

Posted on: 2005/6/20 11:36 

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Quantum physics, a new education 

Hi all I just listened to a great talk by Dr. John Hagelin who is a famous quantum physicist. He was on the movie, "What the bleep do we know". Its about a new education system moving away from learning fact based knowledge to a more holistic approach based on expanded conciousness.Heres the link, 15mbhttp://www.mum.edu/multimedia/consciousness/physicist_consciousness.mp3Tell me what you think Metta 
----------------Being nobody, going nowhere.... FlatPrevious Topic | Next Topic 
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» Quantum physics, a new educationonemind
2005/6/20 11:36 
Re: Quantum physics, a new education shamin
2005/6/20 19:53 
... onemind
2005/6/20 21:00 
Re: Quantum physics, a new education kara
2005/6/21 1:20 
Re: Quantum physics, a new education kara
2005/6/21 1:55 
... onemind
2005/6/21 9:06 	
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Re: ... kara
2005/6/21 10:48 
... onemind
2005/6/21 11:04 
About comparing science to dhamma shamin
2005/6/22 10:56 
Re: About comparing science to dhamma kara
2005/6/22 13:48 
... onemind
2005/6/22 14:25 
Re: Quantum physics, a new education kara
2005/6/23 0:23 
Re: Quantum physics, a new education kara
2005/6/23 1:17 
Re: Quantum physics, a new education shamin
2005/6/24 10:10 
... onemind
2005/6/24 10:28 
Re: ... kara
2005/6/25 2:16 
... onemind
2005/6/25 15:05 
... onemind
2005/6/25 15:08 
Re: ... kara
2005/6/27 7:21 
Re: Quantum physics, a new education brunoton
2005/6/29 10:06 
Re: Quantum physics, a new education jasminka
2005/6/30 10:24 
... onemind
2005/7/1 20:42 
Re: ... kara
2005/7/7 11:35 
Re: ... jasminka
2005/7/8 7:37 
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onemind 

Posted on: 2005/6/20 11:36 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Quantum physics, a new education 

Hi all I just listened to a great talk by Dr. John Hagelin who is a famous quantum physicist. He was on the movie, "What the bleep do we know". Its about a new education system moving away from learning fact based knowledge to a more holistic approach based on expanded conciousness.Heres the link, 15mbhttp://www.mum.edu/multimedia/consciousness/physicist_consciousness.mp3Tell me what you think Metta 
----------------Being nobody, going nowhere.... FlatPrevious Topic | Next Topic 
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Date 
» Quantum physics, a new educationonemind
2005/6/20 11:36 
Re: Quantum physics, a new education shamin
2005/6/20 19:53 
... onemind
2005/6/20 21:00 
Re: Quantum physics, a new education kara
2005/6/21 1:20 
Re: Quantum physics, a new education kara
2005/6/21 1:55 
... onemind
2005/6/21 9:06 	
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Re: ... kara
2005/6/21 10:48 
... onemind
2005/6/21 11:04 
About comparing science to dhamma shamin
2005/6/22 10:56 
Re: About comparing science to dhamma kara
2005/6/22 13:48 
... onemind
2005/6/22 14:25 
Re: Quantum physics, a new education kara
2005/6/23 0:23 
Re: Quantum physics, a new education kara
2005/6/23 1:17 
Re: Quantum physics, a new education shamin
2005/6/24 10:10 
... onemind
2005/6/24 10:28 
Re: ... kara
2005/6/25 2:16 
... onemind
2005/6/25 15:05 
... onemind
2005/6/25 15:08 
Re: ... kara
2005/6/27 7:21 
Re: Quantum physics, a new education brunoton
2005/6/29 10:06 
Re: Quantum physics, a new education jasminka
2005/6/30 10:24 
... onemind
2005/7/1 20:42 
Re: ... kara
2005/7/7 11:35 
Re: ... jasminka
2005/7/8 7:37 
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onemind 

Posted on: 2005/6/20 11:36 

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Quantum physics, a new education 

Hi all I just listened to a great talk by Dr. John Hagelin who is a famous quantum physicist. He was on the movie, "What the bleep do we know". Its about a new education system moving away from learning fact based knowledge to a more holistic approach based on expanded conciousness.Heres the link, 15mbhttp://www.mum.edu/multimedia/consciousness/physicist_consciousness.mp3Tell me what you think Metta 
----------------Being nobody, going nowhere.... 
shamin 

Posted on: 2005/6/20 19:53 	
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Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: Quantum physics, a new education 

Dear onemind,Sceince is preached by people with "kilases"(greed, hatred, delusion) - but Dhamma is "swakkaatho"(preached by a supremely enlightened being who had no iota of greed, hatred or delusion)Science changes from time to time - but Dhamma is "akaliko"(timeless).Science is about the external world("experimentation") - but Dhamma is "opaniko"(to be seen through one-self) So why this effert to compare Dhamma to science?Shamin 
onemind 

Posted on: 2005/6/20 21:00 

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Joined: 2005/1/13 

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... 

Hi Shamin,I am aware of this Though, I wouldn't say science is "preached" by anyone.Science is just a way of obtaining knowledge of the material universe. Nothing more, nothing less.Quote: 

So why this effert to compare Dhamma to science? 
As science progresses, it is getting closer and closer to dhamma. By verifying dhamma via the scientific method, it would revolusionize the way the human race views themeselves and the world. At present, "enlightened beings" are few and far between and the other 99.9999999% of the human race is deluded. Out of those, there are those with little dust in their eyes as the buddha would say that can benefit from the teaching but the vast majority is doomed to mass suffering. Having science in accordance with dhamma would end this human - universe duality and completely change the world, benefiting us all, not just a handful of highly evolved beings. Of course science is still limited in what it has to offer a seeker of truth at present, but as you said, it is constantly changing the more we learn and some day maybe, it will be the ultimate tool for all beings. If you listen to the talk, you will realize it is not a scientist proving buddism wrong with science but validating it. This is preaching that i like to see 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/6/21 1:20 	
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From: Vancouver, British Columbia 

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Re: Quantum physics, a new education 

Hi Shamin,I think my physicist husband would like to talk with you... He would say that scientists are far less interested in monetary rewards, that they are essentially interested in the nature of existence, and that they are far more aware of how little our human differences really are. What I know of him, is that he is open to it all. I hear bits of Ajahn Brahms background in science spill into his dhamma talks...in the most beautiful way..you can hear that wonderful meld of knowledge and wisdom.My own experience is that wandering through life, I was always mumbling about needing Balance...what my husband suggested as my strive for Balance, was always out of balance...that in fact maybe ..what I was indeed seeking was "dynamic equilibrium",his description of this as a river seemed the perfect metaphor..If everything in balance is stagnant, it is easy to imagine that ...that is not how one would wish their life to be.I hold onto his metaphor and can easily see the inflow, outflow, the occassional flood, or drought..the fish, the rocks..the algae..the quiet pools, the currents, and rapids, as a stunning revelation, without the dynamic equilibrium , life would be pond scum...So he gave me a new term...and I rather like it...that scientific evaluation of lifes ever changing moments are no longer affecting my desired balance negatively, it shifted the perspective into something softer, more accepting of the unknown factors that come into our daily lives.Sometimes dhamma can come to you from science....so for me it is just another area where I can be open to possibilities, to listen, to learn, to experience the self through active listening experimentation. we are all part of the pondwith Metta,Kara 
kara 

Posted on: 2005/6/21 1:55 

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Re: Quantum physics, a new education 

Onemind.........thankyou for the link , that was very clever. I believe that my husband would agree that he too is an expert in nothing..ness.... He sits for hours and contemplates existence..It does seem very important in our western world, to feed the need for understanding, we are not so trusting in ourselves as we once were. Everywhere I turn I hear people seeking something, they do not know what it is really, but they have a sense of not being connected totally, they read all the new age books, all the possible new methods to feed that gaping hole...but what truly seems to land a little deeper is the connection with science, somehow as a society we will trust that, if a scientist can prove that a monks brain waves during meditation are different than the average person...then hey..there must be something to that.It is a little harder for people to connect that reality with actually sitting in meditation themselves. I believe I am only beginning to understand the difference between the need to know...and that deeper knowing that comes from meditation, it is profoundly different, and there is a trust there in oneself that starts to manifest .. If one person 	
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connects to their life, and smiles more often, finds simple joy in their day...we should all celebrate...Thanks for the link , I will pass it on.Kara 
onemind 

Posted on: 2005/6/21 9:06 

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Joined: 2005/1/13 

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Posts: 315 

... 

Hi Kara,You always give such long, thoughtful and heart felt replies Thankyou.One thing i'd like to add to what has been said so far about science is that, there seems to be a strong resentment towards science, especially in religious communities, but the point i was trying to make with this post is that science can be of use to all buddhists as well as the whole of humanity. I would even go as far to say that, if the buddha had of been born today, he would have been a physicist first Most scientists I know are seekers of the truth, just like buddhists and the buddha. Everyone knows that there is no money in science so there has to be more to it. It will be a great day when physicists come up with thier unified theory of everything and the neuroscientists prove that our little 3 dimensional realities are all products of our brains. We can then all finally start building a society based on truth rather than the old machine like universe of old science. I know, i'm a dreamer 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/6/21 10:48 

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From: Vancouver, British Columbia 

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Re: ... 

Hi....I am glad you are enjoying my ramblings..and ideas..I am actually really enjoying this website, I do not partake in chatrooms, but this is just wonderful. I think it is important to be able to share the questions and listen to the many varied replies..such a wonderful resource if monks are unavailable, or you are practising on your own..I have passed this site onto many people in the community, and I get email feedback from them that they are also really enjoying this discussion forum.Keep dreaming!....I really hear you on the division of religion and science, David Suzuki ( a renowned scientist and environmental activist) who lives in my area, spoke at an interfaith discussion on environmental sustainability...it was so brilliantly composed, I have ordered a copy to sent to the monastery. He did a simply beautiful peice of work to introduce the concept of scientific thought in a non threatening manner to those of many different faiths. What he ended with was that we as a society are lacking in spirituality, and love, not just the ..I love you lighter side ..but as he went into detail, he described the deeper compassionate love for all life and beings..that if we can connect ourselves to the planet..and life, we can understand the concepts of interconnectedness, he did this through a very complex description of how air affects our lives. He used the very air we breathe..to illustrate how we are connected to the past, the present, and will be to the future. I was listening to this late at night..on CBC radio..and I actually applauded him in my own living room. 	
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He is a dreamer.....a relentless, optimistic, breath of air.Hopefully the mail will not take too long..!I am starting to feel like I know you!....with Metta,Kara .....to the dreamers. 
onemind 

Posted on: 2005/6/21 11:04 

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Joined: 2005/1/13 

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... 

I'm starting to feel like I know you too I have been a big fan of David Suzuki for years. He's definately taking a step in the right direction. I dont think many religious people realize the importance of science in this world and i'm starting to feel like i'm talking to myself with my science/buddhist ramblings Well, look forward to reading more of your great ideas.Metta 
----------------Being nobody, going nowhere.... 
shamin 

Posted on: 2005/6/22 10:56 

About comparing science to dhamma 

Dear onemind/Kara and other viewers,Thank you for your answers.The Lord Buddha has preached of 6 external "bases" and corresponding 6 internal "bases".They are:1. Sight - Eye2. Sound - Ear3. Smell - Nose4. Taste - Tongue5. Touch - Body6. Ideas - MindThe external bases are linked to the internal bases by consciousness.Lord Buddha preaches that there is NOTHING other than sight, sound, smell, taste, touch and ideas in the external world. (Please note here that ideas to mind has been given the same standing as others)Lord Buddha has also preached that: 	
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Not too shy to talk 

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1. Delusion is not knowing that sight occuring at eye is impermanent, unsatisfactory and non-self.2. Delusion is not knowing that sound occuring at ear is impermanent, unsatisfactory and non-self.3. Delusion is not knowing that smell occuring at nose is impermanent, unsatisfactory and non-self.4. Delusion is not knowing that taste occuring at tongue is impermanent, unsatisfactory and non-self.5. Delusion is not knowing that touch occuring at body is impermanent, unsatisfactory and non-self.6. Delusion is not knowing that IDEAS occuring at MIND is impermanent, unsatisfactory and non-self.Thus we should note that:1. All scientific experimentation is about gaining information through eye, ear, nose, tongue and body as sight, sound, smell, taste and touch respectively. Since these are all impermanent there CAN BE NO ABSOLUTE TRUTH FOUND IN THEM. (some conventional reality is possible)2. All these brilliant theories, opinions, hypotheses, explanations occuring in scientists' minds are ideas occuring at mind only. It is the same as say.....sight occuring at eye. It has no special beauty, significance, power or wonderment: Ideas are all impermanent. That is they arise, have a changing existense and cease.3. There is no "special truth" that can be found there in the "far reaches of the universe". According to Dhamma how ever far we may go there is nothing beyond sight, sound, smell, taste, touch and ideas.THUS DHAMMA CANNOT BE COMPARED TO SCIENCE.THE LORD BUDDHA, DHAMMA and the SANGA (who have attained steps in sainthood) are indeed something very special!May you have the blessings of the (above) triple gems!Shamin. 
kara 

Posted on: 2005/6/22 13:48 	
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Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: About comparing science to dhamma 

Hi Shamin,Thankyou for all the info...and as I have heard many a wise monk say.......you may be absolutely right.You sound as though you have a very disciplined practice, do you have a personal view on why we as humans feel so compelled to question everything, I am reading a book on Ajahn Mun , how he questionned his own meditation so much it almost was his undoing several times...he seemed relentless in his search for the path.....any thoughts?with Metta,Kara 
onemind 

Posted on: 2005/6/22 14:25 

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Posts: 315 

... 

Hi Shamin,I appreciate your input but i think you seem to be missing the whole point. You obviously are well versed in the dhamma but your general ignorance of science is exactly what i was targeting.Did you even listen to the talk? It is not about "comparing" science to the dhamma, it is about coming to the same conclusion as the buddha via science.As scientists probe further and further into matter, they are starting to see the delusion just like buddha said they would. Realizing nibbana is obviously the goal of buddhists and scientists alike, and the 8fold path is one way to get there.I am a buddhist by practice and confidence in the buddhas teaching, and i am a scientist by occupation. They do not conflict with each other. This is my whole point. Sorry i cant explain it well enough. 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/6/23 0:23 

Re: Quantum physics, a new education 

Goodmorning onemind...I agree with you..the rigidity of thinking is exactly what science is NOT about...it is about the exploration the openmindedness of being able to hear that there are many perspectives, I still would like to throw my concept that Buddha was not preaching...he was sharing his own experience and understanding...that he came to at such depth, he would never have expected anyone to blindly follow his words, which is probably where this quote comes from..."Believe nothing, no matter where you read it, or who has said it, not even if I have said it, unless it agrees wtih your own reason and your own common sense."now back to your original post..which was not about comparing anything.......I did 	
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listen to the talk...he was not comparing, science and buddhism..he was simply illustrating that we are more connected to each otherand everything than we can possibly imagine, he was exciting the minds ability to reason these difficult concepts..I do think that alot of our potential becomes trained out of us by our upbringing, exposure at early ages to rigid thinking parents. here are your corn flakes and a little food for the ego to grab onto...until we no longer can reckognize that spirit that came with us..the more I practice, the more I find myself returning to my ideas as a child. I would also put out there that the simplistic joy that we hopefully delighted in as a child becomes closer to the feeling of the mind at peace. That Buddha was very accepting of the human qualities and only wished for us to find life here more graceful, more loving....to not suffer so much.I remember one evening, my partner...laying on his back in the grass explaining to our daughter how the sky was so amazing, and he pointed out the milky way....to her..and then went into this incredible description of how it would look if you could turn it on its side...that maybe we only see the small faint line of stars but if you shift your perspective slightly you can see this massive swirling , fantastical display....that would cover the entire night sky...and I thought of my difficult relationship with my mother, and his words reminded me how she would wake us at 3 in the morning...putting our winter boots and coats over our pyjamas, and we would walk out into the crunchy snow...on a clear winter night..and sit on woolen blankets on the log fence and stare in wonder at the northern lights.....it was so quiet...that you could hear them....I believe that if Buddha were there he would not tell us to look at that, and preach that it is impermanent and should be disregarded, he would have smiled, and sat with us. Knowing that yes, it is all impermanent, but that there should be joy, and love, and if my mother found it difficult to express affection, she was doing so by sharing how beautiful life can be in the silence.enjoy your day.........with metta,Kara 
kara 

Posted on: 2005/6/23 1:17 

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Re: Quantum physics, a new education 

ok ok..I cannot resist...Shamin, your info says you are a doctor....here in my country when one writes doctor that usually means a medical doctor.....are you a scientist yourself?I just had to ask....Kara 
shamin 

Posted on: 2005/6/24 10:10 	
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Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: Quantum physics, a new education 

Dear onemind / Kara / other viewers,Thank you very much for your kind replies.Yes, by profession I am a medical doctor treating patients.Around 15 years ago, (as a teenager) me and my close-friend from school (who is a chemical engineer now) realized that there is more worth to human life than to be born, grow-up, go to parties, get an education, get a job, get a vehicle, get married, build a house, have children, grow old and then to die.We felt the world we see around was very superficial, and that there SHOULD be a deeper truth.We started searching for this truth, and these are the stages that we passed:1. We went deep into science. We investigated astronomy, cosmology, chemistry, physics(including quantum physics), chaos etc. - this was not giving us a complete answer.2. We investgated the Buddha-Dhamma. We were pleased to find that some of the principles in science is stated in the Dhamma.3. We made an effert to prove all of Dhamma using scientific tools so as to get a "justification".4. As we learnt Dhamma more and more, we realized it is much more profund than science.5. We took on Dhamma as our #1.6. We realized that trying to justify / prove / compare dhamma with science SLOWS OUR PROGRESS IN THE DHAMMA PATH.7. We gave up comparing Dhamma with science.(But, both of us continue to use science as a form conventional reality at our jobs)I entered this particular forum with metta towards you, assuming that you may be at an earlier stage.If I am wrong, I ask for your forgiveness.Come-on, don't you trust in Lord Buddha, Dhamma and the Sanga IN THE FIRST INSTANCE?If so, why look else-where?Shamin. 
onemind 

Posted on: 2005/6/24 10:28 	
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... 

Sadhu! Your path sounds exactly like mine except you are obviously further down the track I do trust in the Buddha for my own life path but my reason for science isn't for my own personal "salvation".The approach i was trying to take was to help more than just those "with little dust in their eyes" as the buddha would say.Here in Oz, out of a population of 20 million, there are only 30-40 monks that i know of. My point is, it takes more than the tipitaka to turn people round and i figured if science started coming up with the answers that the buddha did, more people would take it serious enough to live accordingly. I think alot of the reason buddhism is starting to gain more ground in the west is because of this close link with science. I think science is a good stepping stone but not the be all and end all.No doubt I will realize what i am trying to achieve is an impossible mission and will content myself to the simple life of a buddhist monk. But, in the mean time, i have to learn all this science stuff for silly exams only to unlearn it all later down the track I apologise if some of my posts sounded a bit harsh and i mean no disrespect towards you.With metta,onemind 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/6/25 2:16 

Re: ... 

Well isn't this all rather interesting...!Thankyou Shamin for sharing the voyage you are on. If I can be so bold as to suggest an idea, to not compare where you think you are, or others are, to simply find within yourself you own contentment that you are where you are, in a sense I still hear you comparing...like you were trying to do with the dhamma and science...bring it all together, let it be, that place opens the understanding even deeper.I will share an experience I had, in our meditation study, as people seemed stuck on their own placement within the levels...of attainment,comparing, worrying, our 86 year old master put it into perspective for us, even after all of these years, living in caves, living a monastic life, meditating for decades ....he does not know where he is...from day to day, he simply experiences the moment, sometimes you are here, sometimes you are there...not to worry so much about the level..the joy is in the fact that you are giving to yourself by practicing meditation. I think we needed in our western mentality to hear that message, that in his lifetime..he has seen people sit down and start meditating and attain high levels..or practice diligently for ten years and still struggle for mental peace...he cautioned us against comparing the levels to 	
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grades in school...there is no report card, no one is going to give you an F...and no one is going to read your mark out in class..but instead come to the meditation as an equal, that you are all there meditating together, supporting each other with your silent presence.. that is the beautiful peice. I think after he gave this talk, everyone relaxed, and let it go a little further. It brought about an understanding of acceptance. We do live in a competitive world, it is very hard to retrain ourselves to stop doing that, even in the smallest of ways. back to the being kind to oneself ..compassion concepts.Onemind, you may end up a simple buddhist monk as you put it...but you will certainly have a perspective that few can understand!, enjoy it all, It must be fascinating to have insight into yourself and be studying science at the same time.I imagine you smiling alot, and enjoying life...absorbing all of the concepts and ideas, having them land in a very profound place of understanding and connectedness. So many people are hungry...mentally, if science can soothe the minds chaos, then that is a wonderful thing. What exactly are you studying? I would suggest that we as westerners are really connecting to Ajahn Brahm because he does have a science background and you hear it in his talks, and it sort of speaks to our uncertainty..well..hmmmmmmmm if he is a physicist..then there must be something to what he is saying...more will listen longer when they have a connect. I can sit with the monks and listen to what might seem rather a dry discussion and feel like it is water in the desert. It just is a fit for me...not everyone has that experience, and it just feels wonderful to know that laughter, and enjoyment in life ...is OK! They have done the funniest things..All the monks I know...smile from dawn to dusk...it is rather contagious..I would hug them all if I could with Metta,Kara 
onemind 

Posted on: 2005/6/25 15:05 

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Joined: 2005/1/13 

From: Western 

... 

Hi again Kara I am always smiling alot when I read your posts The truth is, science doesn't lead to happiness, just more confusion and suffering. The more i learn about science, the more buddhst I become If you are interested, i found this great talk given by a Thai monk about science to science students at uni in Chiang Mai. His name is Bhikkhu Prayudh Payutto.I think he sums up the scientific and buddhist methods towards truth nicely. http://www.saigon.com/~anson/ebud/budscience/bfs-00.htmAlthough, it is a bit on the long side so feel free not to read it Right now I am doing a science degree but am still in my first year so i dont have to pick my major till the end of the year. At first, i thought about getting into molecular biology, but i think i might of oversold the whole science potential to help humanity 	
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thing to myself a bit too much. The way i'm going i'll probably decide to become a monk.I am in a constant cycle of clarity and lostness So i think i will leave any life changing decisions till the end of the year With Metta 
----------------Being nobody, going nowhere.... 
onemind 

Posted on: 2005/6/25 15:08 

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... 

...didn't realize i uesd so many smilies 
----------------Being nobody, going nowhere.... 
kara 

Posted on: 2005/6/27 7:21 

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Re: ... 

smiling alot.... something must be working!that truly is the essence of it all, Buddhism through scientific study..nice path, whatever helps us on the path....it's all good.keep smiling.......Kara 
brunoton 

Posted on: 2005/6/29 10:06 

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Re: Quantum physics, a new education 

I haven't to much to add to this wonderful thread, just that I agree with the potential of bringing western people closer to dharma througth science. I'm one of that. The Ajahn Brahm talks sounds very familiar and revolutionary at the same time. I'm very optimistic about this convergence...thank you 
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onemind 

Posted on: 2005/6/20 11:36 

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Quantum physics, a new education 

Hi all I just listened to a great talk by Dr. John Hagelin who is a famous quantum physicist. He was on the movie, "What the bleep do we know". Its about a new education system moving away from learning fact based knowledge to a more holistic approach based on expanded conciousness.Heres the link, 15mbhttp://www.mum.edu/multimedia/consciousness/physicist_consciousness.mp3Tell me what you think Metta 
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2005/6/20 11:36 
Re: Quantum physics, a new education shamin
2005/6/20 19:53 
... onemind
2005/6/20 21:00 
Re: Quantum physics, a new education kara
2005/6/21 1:20 
Re: Quantum physics, a new education kara
2005/6/21 1:55 
... onemind
2005/6/21 9:06 	
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Re: ... kara
2005/6/21 10:48 
... onemind
2005/6/21 11:04 
About comparing science to dhamma shamin
2005/6/22 10:56 
Re: About comparing science to dhamma kara
2005/6/22 13:48 
... onemind
2005/6/22 14:25 
Re: Quantum physics, a new education kara
2005/6/23 0:23 
Re: Quantum physics, a new education kara
2005/6/23 1:17 
Re: Quantum physics, a new education shamin
2005/6/24 10:10 
... onemind
2005/6/24 10:28 
Re: ... kara
2005/6/25 2:16 
... onemind
2005/6/25 15:05 
... onemind
2005/6/25 15:08 
Re: ... kara
2005/6/27 7:21 
Re: Quantum physics, a new education brunoton
2005/6/29 10:06 
Re: Quantum physics, a new education jasminka
2005/6/30 10:24 
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Buddhist Society of Western Australia Forum Index General Discussion Monks & ticks Register To Post FlatPrevious Topic | Next Topic 
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Elias 

Posted on: 2005/6/30 19:45 

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Monks & ticks 

I've been wondering about this for a while,monks meditate in the forest, and they do not wear much.In the forest there is a lot of ticks,and ticks can be quite dangerous, carrying diseases.How does a monk work with this? FlatPrevious Topic | Next Topic 
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» Monks & ticksElias
2005/6/30 19:45 
Re: Monks & ticks Ken_Koon
2005/7/1 7:08 
Re: Monks & ticks DhammaMike
2005/7/4 15:24 
Re: Monks & ticks kara
2005/7/8 5:50 
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Elias 

Posted on: 2005/6/30 19:45 

Not too shy to talk 

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Monks & ticks 

I've been wondering about this for a while,monks meditate in the forest, and they do not wear much.In the forest there is a lot of ticks,and ticks can be quite dangerous, carrying diseases.How does a monk work with this? FlatPrevious Topic | Next Topic 
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» Monks & ticksElias
2005/6/30 19:45 
Re: Monks & ticks Ken_Koon
2005/7/1 7:08 
Re: Monks & ticks DhammaMike
2005/7/4 15:24 
Re: Monks & ticks kara
2005/7/8 5:50 
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Elias 

Posted on: 2005/6/30 19:45 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

Monks & ticks 

I've been wondering about this for a while,monks meditate in the forest, and they do not wear much.In the forest there is a lot of ticks,and ticks can be quite dangerous, carrying diseases.How does a monk work with this? 
Ken_Koon 

Posted on: 2005/7/1 7:08 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: Monks & ticks 

I think Ajahn Brahm once has said that there is a lot of mosquitoes in the forest, and when they're meditating, it'll be very annoying and discomforting as the mosquitoes are feeding on them... He said that if you open your eyes to see, you will not only see a mosquito but you'll see a WHOLE bunch of them swarming to drink your blood... But once you've got into Jhanna, everything just fades away, the itch wasn't there, the annoyance wasn't there... And after they finished their meditation, there wasn't a single oedema (swollen) markings on the hand. Well, what I was trying to say that is, if you are really really still, I don't think the ticks would want to bite you. Because probably, they do not find you harmful, so there is no necessity in biting. Besides that, I think the forest monks would not mind being ill after getting the disease from the ticks, because it's all Kharma. If you're destined to get infected, then it's inevitable... Heh, well that's my point of view 
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DhammaMike 

Posted on: 2005/7/4 15:24 

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Joined: 2005/1/3 

From: Auckland NZ 

Posts: 54 

Re: Monks & ticks 

Actually I think Ajahn Brahm was pretty clear that all the monks got malaria and any other disease carried by insects in the forest. His recent talk on sickness addresses this. 
kara 

Posted on: 2005/7/8 5:50 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: Monks & ticks 

Perhaps alot of it is just the fear again, I grew up in the forest, a billion mosquitoes , ticks, and other very large meat eaters.. I am happy to say that I survived quite well, and that actually coming to the city has made me sicker, and affected me more dramatically than the seemingly risky environment of the forest, that there was a complete lack of fear, if you understood the forest, the animals, the weather, you simply had the mental tools and understanding to be intelligent, here in the city the environment is much more chaotic, and unpredictable, I would suggest that your chances of being bitten by an animal even little ticks,,,is much higher in the city...than the forest. That said , I am covered in mosquito bites from a weekend in the forest....apparently I have been away from the trees for too long...............sigh Kara 
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Buddhist Society of Western Australia Forum Index General Discussion Monks & ticks Register To Post FlatPrevious Topic | Next Topic 
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Elias 

Posted on: 2005/6/30 19:45 

Not too shy to talk 

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Posts: 39 

Monks & ticks 

I've been wondering about this for a while,monks meditate in the forest, and they do not wear much.In the forest there is a lot of ticks,and ticks can be quite dangerous, carrying diseases.How does a monk work with this? FlatPrevious Topic | Next Topic 
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» Monks & ticksElias
2005/6/30 19:45 
Re: Monks & ticks Ken_Koon
2005/7/1 7:08 
Re: Monks & ticks DhammaMike
2005/7/4 15:24 
Re: Monks & ticks kara
2005/7/8 5:50 
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Buddhist Society of Western Australia Forum Index General Discussion Are monks allowed to tell people's past life? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/5 1:51 

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Are monks allowed to tell people's past life? 

Are monks allowed to tell a person that he was a king or maybe some other beings in the past life? 
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2005/7/5 1:51 
Re: Are monks allowed to tell people's past life? solasaurus
2005/7/6 20:15 
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Posted on: 2005/7/5 1:51 

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Are monks allowed to tell people's past life? 

Are monks allowed to tell a person that he was a king or maybe some other beings in the past life? 
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Buddhist Society of Western Australia Forum Index General Discussion Are monks allowed to tell people's past life? Register To Post 
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Posted on: 2005/7/5 1:51 

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Are monks allowed to tell people's past life? 

Are monks allowed to tell a person that he was a king or maybe some other beings in the past life? 
---------------- 
solasaurus 

Posted on: 2005/7/6 20:15 

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Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: Are monks allowed to tell people's past life? 

I've heard of cases where this has happened. However, I think that even monks that can see these kinds of things shy away from it. Lots of people get hung up on this and are always pestering monks about it, then when they get told they're really disappointed (unless it's an unscrupulous monk that tells people what they want to hear, rather than the truth). My thinking on this matter is that people who can't see their past lives for themselves are often not ready to see it. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
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Posted on: 2005/7/5 1:51 

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Are monks allowed to tell people's past life? 

Are monks allowed to tell a person that he was a king or maybe some other beings in the past life? 
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2005/7/5 1:51 
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Buddhist Society of Western Australia Forum Index General Discussion I understand impermanence.. but why do I still commit it? Register To Post FlatPrevious Topic | Next Topic 
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Ken_Koon 

Posted on: 2005/6/23 4:49 

Not too shy to talk 

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I understand impermanence.. but why do I still commit it? 

I'm talking about boyfriend/girlfriend relationship. I myself understand that this kind of relationship is always not permanent, feelings will fade as time goes by, and things will eventually change. However, why do I still commit this stupid mistake? Recently, no, not recently... it's been quite a while, say roughly 1month that I met this girl. I have no idea how I fell in love with her. No idea at all !!! And the worst part is, I have already got a girlfriend !!! This is just too sudden and wrong, I said to myself, nevertheless it turned out to be inevitable. Up until now I still cannot forget about the girl. Yes, it is true that I have listened to one of the dharma Ajahn Brahm said. He asked before "which part of her do you love?" Seriously and honestly, I do not have any idea which, mainly it's because after I got to know her only then I had this feeling. I'm really confused. I'm sorry if this thread is not appropriate. But, I really need some advice. Thank you very much. 
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2005/6/23 4:49 
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2005/6/23 9:00 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/23 20:17 	
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Re: I understand impermanence.. but why do I still commit it? shamin
2005/6/26 8:31 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/26 14:23 
Re: I understand impermanence.. but why do I still commit it? jigme
2005/6/26 23:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 1:40 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/27 1:44 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 4:44 
whats love got to do with it...and other tina turner advice. kara
2005/6/27 7:58 
Re: whats love got to do with it...and other tina turner advice. Ken_Koon
2005/6/28 2:31 
your intuition is trying to tell you something.... kara
2005/6/28 4:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/28 5:39 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/29 23:47 
Re: I understand impermanence.. but why do I still commit it? kara
2005/6/30 0:28 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/1 6:41 
Re: I understand impermanence.. but why do I still commit it? DhammaMike
2005/7/4 15:34 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/4 18:36 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/4 21:50 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/5 0:52 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/7/5 8:15 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/5 10:15 
Re: I understand impermanence.. but why do I still commit it? june
2005/7/4 21:12 	
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Re: I understand impermanence.. but why do I still commit it? kara
2005/7/6 4:11 
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Buddhist Society of Western Australia Forum Index General Discussion I understand impermanence.. but why do I still commit it? Register To Post FlatPrevious Topic | Next Topic 
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Ken_Koon 

Posted on: 2005/6/23 4:49 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

I understand impermanence.. but why do I still commit it? 

I'm talking about boyfriend/girlfriend relationship. I myself understand that this kind of relationship is always not permanent, feelings will fade as time goes by, and things will eventually change. However, why do I still commit this stupid mistake? Recently, no, not recently... it's been quite a while, say roughly 1month that I met this girl. I have no idea how I fell in love with her. No idea at all !!! And the worst part is, I have already got a girlfriend !!! This is just too sudden and wrong, I said to myself, nevertheless it turned out to be inevitable. Up until now I still cannot forget about the girl. Yes, it is true that I have listened to one of the dharma Ajahn Brahm said. He asked before "which part of her do you love?" Seriously and honestly, I do not have any idea which, mainly it's because after I got to know her only then I had this feeling. I'm really confused. I'm sorry if this thread is not appropriate. But, I really need some advice. Thank you very much. 
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2005/6/23 4:49 
Re: I understand impermanence.. but why do I still commit it? solasaurus
2005/6/23 9:00 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/23 20:17 	
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Re: I understand impermanence.. but why do I still commit it? shamin
2005/6/26 8:31 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/26 14:23 
Re: I understand impermanence.. but why do I still commit it? jigme
2005/6/26 23:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 1:40 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/27 1:44 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 4:44 
whats love got to do with it...and other tina turner advice. kara
2005/6/27 7:58 
Re: whats love got to do with it...and other tina turner advice. Ken_Koon
2005/6/28 2:31 
your intuition is trying to tell you something.... kara
2005/6/28 4:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/28 5:39 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/29 23:47 
Re: I understand impermanence.. but why do I still commit it? kara
2005/6/30 0:28 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/1 6:41 
Re: I understand impermanence.. but why do I still commit it? DhammaMike
2005/7/4 15:34 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/4 18:36 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/4 21:50 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/5 0:52 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/7/5 8:15 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/5 10:15 
Re: I understand impermanence.. but why do I still commit it? june
2005/7/4 21:12 	
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Re: I understand impermanence.. but why do I still commit it? kara
2005/7/6 4:11 
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Buddhist Society of Western Australia Forum Index General Discussion I understand impermanence.. but why do I still commit it? Register To Post 
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Ken_Koon 

Posted on: 2005/6/23 4:49 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

I understand impermanence.. but why do I still commit it? 

I'm talking about boyfriend/girlfriend relationship. I myself understand that this kind of relationship is always not permanent, feelings will fade as time goes by, and things will eventually change. However, why do I still commit this stupid mistake? Recently, no, not recently... it's been quite a while, say roughly 1month that I met this girl. I have no idea how I fell in love with her. No idea at all !!! And the worst part is, I have already got a girlfriend !!! This is just too sudden and wrong, I said to myself, nevertheless it turned out to be inevitable. Up until now I still cannot forget about the girl. Yes, it is true that I have listened to one of the dharma Ajahn Brahm said. He asked before "which part of her do you love?" Seriously and honestly, I do not have any idea which, mainly it's because after I got to know her only then I had this feeling. I'm really confused. I'm sorry if this thread is not appropriate. But, I really need some advice. Thank you very much. 
---------------- 
solasaurus 

Posted on: 2005/6/23 9:00 	
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Re: I understand impermanence.. but why do I still commit it? 

Testosterone. That's what got you into this before you realised it. The Buddha said that he knew of no other shape that was more appealling to a man than the shape of a woman. No sound, no scent, no touch more appealling to a man than that of a woman. Ever has it been thus.I had a friend who spent quite some time living with an old forest monk in Thailand. He got a lot out of it, but he found that his lustful tendencies made long-term monastic life a bit difficult. When it came time for him to leave, the Ajahn gave him this parting advice: "Beware of the dick. It's a very dangerous thing." The Ajahn had read his mind.The problem for us men is not so much women, but the fact that we crave after them so much. Anyway, there's usually a bright side to each situation. When your girlfriend finds out you've been cheating on her, she'll be so mad she'll hunt you down and "fix" your problem permanently. And then you won't have to worry about having children either! 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
Ken_Koon 

Posted on: 2005/6/23 20:17 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: I understand impermanence.. but why do I still commit it? 

Hahahaha... Well, I do have a feeling of breaking up with my current gf and never again have another gf... 'cuz the happiness only lasts awhile and then comes irritability, depression, regret. But the thing is, I'm afraid that she might not be able to take it, and I am concerned of her health and mental status if I were to break up. Gozh, I wonder how did Buddha do it... he discussed with her wife, right? And last time it was a respectful decision to search for the truth... what should I do now? I'm lost... 
---------------- 
shamin 

Posted on: 2005/6/26 8:31 	
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Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: I understand impermanence.. but why do I still commit it? 

Dear Ken_Koon / other viewers,The Lord Buddha has preached the Four Noble Truths:1. There is suffering in this world: since every thing other than Nirvana is impermanent(arises, has a changing existence and ceases according to a cause and effect relationship), there is no TRUE satisfaction that can be gained in worldly phenomena.2. There is a cause to this suffering: This is attachment("thanha"). The more the attachment(s), the more the suffering.3. There is an end to suffering: This is the end of attachment and is known as Nirvana.4. There is a path to be followed to reach that goal: This is the Noble Eight Fold path. This consits of:a)Right view(see forum on "Laukika Samma Dithtiya")b)Right thoughtc)Right speechd)Right actione)Right livelyhoodf)Right effertg)Right mindfullnessh)Right concentrationEach factor can be explained in detail.So this is the path out of your suffering.May you and all other beings fall into and follow this path to its end!Shamin. 
Ken_Koon 

Posted on: 2005/6/26 14:23 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: I understand impermanence.. but why do I still commit it? 

Yes, I do agree with you. The more attachment, the more suffering. And I also do agree with your statement, "since every thing other than Nirvana is impermanent" and that includes suffering itself. I think these past few days, I've been thinking quite a lot and that's what made me somehow crazy, heh. But I downloaded Ajahn Brahm's "ending of relationship" dharma talk and finally realised something. So, my decision will be continuing my current relationship and if it doesn't work out then I shall remain bachelor as it will allow me to practise more on Buddhism. Heh, I remembered myself saying that last time when I was with my previous lover, I hope after more exposure of dharma talk, I will be able to keep my promise... and never get myself into trouble again... heh Thankz to all of your advice! May all of you be happy and well always... 	
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jigme 

Posted on: 2005/6/26 23:30 

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Joined: 2005/6/26 

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Posts: 4 

Re: I understand impermanence.. but why do I still commit it? 

I know how you feel. This happens to all of us at some point. I think, at this stage, as I have been told by someone much wiser than myself, that removal from the object that's causing problems is often the best way to overcome an obstacle. In this case, the sweet smelling female that the good ol primordial ignorance is saying will make you happy if you start dating her is that such object.I've just recently broken up with a girl I've been dating/living with for 7 years because I didn't find it fair on either of us anymore because so much of my mind was with the Dharma and Hers wasn't. I see my future with the dharma, and not with her. Is this a little bit what you're feeling? As you said you feel like breaking up all together and not going with another girl. It's hard. But I think is worth it. Sure peels the comfort level off to expose attachment and the nature of desire (suffering) to the blowflies.Sam 
Algonquin 

Posted on: 2005/6/27 1:40 

Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: I understand impermanence.. but why do I still commit it? 

jigme wrote:I see my future with the dharma, and not with her. That's a nice way of putting it. It seems a shame to have to make a choice, but sometimes that's what it boils down to, if the two things are mutually exclusive. Like weighing up the short-term cons of losing somebody against the long-term pros of the bigger spiritual picture. It'd be nice to have both, but that's not always possible. When I get caught on something, I try and remember"...do not grasp at any theme or details by which - if you were to dwell without restraint over the faculty of the (eye/ear/nose/tongue/body/intellect), evil, unskilful qualities such as greed or distress might assail you. Practice for it's restraint. Secure your restraint with regard to the faculty..."; Kumma Sutta (The Tortoise, Samyutta Nikaya 35.199)I've found this, and remembering the three wrong motives (greed, anger, delusion) to be a real help in making better decisions and not getting so caught by things, and let's face it, there's nothing that can catch you like a woman! It's also very liberating (although difficult sometimes) to be able to relate to women without the sexual overtones (and they probably appreciate it too!) I'm not pretending to be a monk, and maybe I will end up married with kids, but it's nice to know why we're doing the things we do, for ourselves and others.Peace,Algonquin 
Ken_Koon 

Posted on: 2005/6/27 1:44 	
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From: Malaysia 

Posts: 24 

Re: I understand impermanence.. but why do I still commit it? 

Heh, well my feeling for now, yes it's almost the same as yours. But, before that my case was a bit of different. Heh, I found ANOTHER girl nice, sweet, cute and so on, even though I'm still with my current girlfriend. That's the thing that was bothering me. I felt disappointed and unfair for my current girlfriend. Well, of course, it was that time, not now. Now, I totally different from then. Same like you, I see future in dhamma that things are impermanent, but I have to continue my relationship until it breaks off naturally, for the sake and fairness of my girlfriend. But my confusion is, why even though I can see that all relationship will end up the same, as in, I'll feel regretted, burdened, annoyed, I will still commit it? Is it because maybe in previous lives that we were together and this life we're together? 
---------------- 
Algonquin 

Posted on: 2005/6/27 4:44 

Not too shy to talk 

Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: I understand impermanence.. but why do I still commit it? 

Do you mean you think it's because of your karma for you to meet these women? Like if you were together before, your karma has brought you together with them again...?Maybe that could be true if the feeling was really strong, although it could be just an accident... who knows? Either way, if karma is all about intention (and not destiny), then as long as the intentions are good for the decisions we make now, it makes sense to think that should be the most important thing. 
kara 

Posted on: 2005/6/27 7:58 

Quite a regular 

Joined: 2005/6/1 

whats love got to do with it...and other tina turner advice. 

You mentioned Love?...Love is not someone who supports you to do things immoral, (like cheat on your girlfriend), not that she is making you do it, but she must know that you have a girlfriend, if she finds it ok to be with you with a girlfriend, then you might consider that she probably would find it just as ok..to be with another man while you were her boyfriend....just a thought.......and if you were able to keep the other girlfriend reality from her, the same lesson seems to apply, what is it about this moment, that this person is affecting you in a vulnerable place, to the point that you will go against that better judgement, and risk even your own self for desire?Is there something in your life that is pulling you off centre?, you sound very thoughtful, and interested in what it could be, so maybe not acting on anything would be wise at this moment, stop and meditate on it...see where this all lands within you.What in this person is attracting you?, you mentioned something about not breaking up with your first girlfriend for concern of her stability, or mental state, or something, if you are with her out of sympathy, that is certainly not a good relationship. If you are waiting for her to end it so you do not have to be responsible for the consequences o f your actions, well, somewhere in the buddhist practice, you might look at the personal responsibility to yourself first, 	
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and how that manifestation of your own actions is affecting people. I can be almost certain that your first girlfriend knows something is not right. In these dilemas it is always good to bring it back to the self, would I wish someone to do this to me, or to be treated in this manner, the answer within that will be blindingly clear. Step up to the challenge..and speak your truth, I think this discussion is very valid, it is a real concern and area of great thought for many who are buddhist. I might suggest that you are not really in love with this other girl, or the first one either...what is love to you?, What is jerking your chain?I know that we all want to feel loved and desireable..something spectacular happens when you feel that for yourself, you can be more authentically in a relationship, (but yes, sigh...there will always be struggles.) What I believe can happen though is that you can learn alot about yourself by simply observing,(not acting on the desire part, ........follow that thread bag to the fur ball.with Metta, did I mention to be kind to yourself in the process?...metta metta......Kara 
Ken_Koon 

Posted on: 2005/6/28 2:31 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: whats love got to do with it...and other tina turner advice. 

Heh, I feel really lucky to have ppl with the same religion discussing about the feelings I'm having right now. Sadhu sadhu sadhu...Well, let me clarify a few things first because I seem to be quite confused and words just slipped out whether me knowing whether my sentence made sense or not.. heh.. sorry for that.Ok, my situation is... I'm still with my current gf and I've got a crush on another girl. So frankly, nobody else knows about this except the people who has read this forum, not my gf, not the girl whom I have a crush on... nobody! After a deep thought and after listening to the dharma talk Ajahn Brahm gave, I finally made a decision to stay with my relationship and never again make another. If this relationship of mine breaks up, then so be it. If it doesn't, then I'm sure I could work out something to improve on it. Yes, I think it's about kharma too. Whenever I see this girl, my heart will start beating faster and faster... I'll fantasize that I'm with her... all the happy things and so on... no sex though, nothing like that. Just the normal kind of emotional happiness... it's amazing, really. SO... it's this thought... this fantasy that bothers me alot ! I have no idea why I found her attractive... no idea which part of her I like... it's like someone has put a spell on me or something, if you know wat I mean. Heh, well, Kara, you mentioned something about being unfair to my current gf. To me, I think that, it's more unfair to her if she loses me... she seems to depend on me a lot, and as if her whole world would go dark without me, that's why I do not plan to tell her what I'm thinking now and rather to wait until THE day comes... and hope that I won't make another special relationship again, in order to have less burden, less attachment... and focus on Buddhism... Thank you all for reading this post, I'm really grateful and I do not know how to thank you all for understanding my feeling. Heh, perhaps it was our kharma that brought us together here... 	
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kara 

Posted on: 2005/6/28 4:30 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

your intuition is trying to tell you something.... 

In my world, there are intuitive messages, you may believe this or not, but it is the same silent thing that is driving you to be attracted to this new girl, that is sending a message to your current girlfriend. You may think that no ones knows, but trust me when I say, someone knows something, your thoughts will and do affect your current relationship. Your girlfriend may not know what it is, but there is something there.Watch yourself while you are with your current GF., how many times are you thinking of the other girl....what is happening between you and #1 in that moment that your mind wanders off and wants to be elsewhere...perhaps all the unspoken thoughts are starting to take over, and you are no longer present. The harder part of the work of relationship is maybe not somewhere you wish to be, so it is easier to think of running through fields of daisies with #2....try the little exercise again.....think of yourself in a relationship, imagine that the girl you are with just feels you are kind of pathetic so she just sort of waits for you to make a move to end it, because she thinks you cannot make it without her..( does that sort of make your stomache turn?)....it is never kind or loving to be dishonest with someone you care about, ..this is the dark part of relationship messes,you two are in a sense holding each other in a negative space, neither of you can move, forward, or backwards, and you are waiting for something to shift, but you really do not want to be responsible and make the shift yourself, you are waiting for her to do it...that leaves you the hero?, the hero in my world does the hard work out of kindness and true compassion for the person...It takes a strong person to discuss the fact that you cannot "make " your girlfriends situation different, that she has to do that on her own, that you could support her to get some help with whatever it is she struggles with, but that you will not codependantly sit idly by and think one thing, and pretend another, that is a false relationship. Which slowly is feeding whatever it is that is needy within her, it takes two to keep that dynamic alive.....I will suggest she "never had you", so cannot lose you...in the buddhist sense. I could also suggest that if you sit and wait, while knowing full well that the relationship you are in is not of an honest quality, you will break up eventually, ( and quite possibly she will survive without you...) and you will jump right back into the same kind of imbalanced relationship...sort of like hitting the delete button, but darn there is that same nasty spam again..and again..and again....ohhhhh I forgot to empty the trash completely....hmmmmWhen ever I confront myself with moments in my life, that are very difficult, and I contemplate the thought of..well..I could ignore what I know, and pretend, and that I will only have a small reprive, before I do it all over again...it makes my head hurt..and once I accept responsibility for my actions, there is no turning back.So...I fully support you to be fully honest with your current girlfriend, to forget about the hero qualities of saving the maiden in distress...or at least temporarily protecting her, it only makes it harder..everyday, that you are with her , with conscious knowledge that you have no intention of following through is greating more grief for yourself, and more suffering...so maybe you want to suffer 	
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longer? You might want to consider that the place within her that is letting you think you are keeping the dark out, is the exact part of her that is keeping the curtains drawn, in a way playing into that part of you that needs to be seen and acknowledged as making a difference. That is truly something you have to find within. Maybe you are right where you need to be, but sense that it will be a hard place of work for a while, and some part of you is just saying forget it., I want to have fun, I do not want to look at what this is within me that is ready to run.This may all sound harsh and hard edged, but I believe that honesty and integrity should be held above the ego.....and the ego needs a reality check regularly.This other girl may be hitting you in that freedom place...perhaps thinking of why you were attracted to your first girlfriend might bring about some clues for you....it is very difficult , and it will hurt I am sure, the place to look for is the centre, the calm, the sincerity of intention.If you can wake up in the morning and life might seem difficult, but you have that heart calm by acting out of the noble truths......it will feel like growth in the strong sense, instead of the weak spindly branch that it is at the moment..I really like the concept of be big in the world, not arrogant and overgbearing but, true to your heart, or that deeper wisdom that is created through practice. I love that you are asking, that you are seeing what is going on , and are investigating what it is.....A dear wise friend told me once that the most important part of ending, a relationship, is to take it apart with the same time and care that you spent putting it together. good luck with all that..........with Metta,Kara 
Algonquin 

Posted on: 2005/6/28 5:39 

Not too shy to talk 

Re: I understand impermanence.. but why do I still commit it? 

Well it's good to hear you seem to be sorting out the problem, and getting a balance between your human relationships and your relationship to the dharma. And that your big concern is how it might affect your girlfriend, because obviously you don't want to hurt her.Ok, so maybe sometimes people can just allow themselves to be hurt, but you still need to be careful... like the good comedians say, timing is everything. Is it unfair not to tell her everything that happens? Probably depends on whether it's beneficial or not, not so much for you or her, but for the thing that's between you. For example, if your girlfriend knew that you were having this conversation on the forum with us, she might go crazy - "Why are you talking to strangers, why can't you talk to me?, you know you can tell me anything,..." etc. but it's beneficial for both of you in the relationship because you're getting good advice (hopefully). Would she accept that as a reason?, maybe not and you might have a hard time trying to explain (and could end up single sooner than 	
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From: Dublin, Ireland 

Posts: 26 

you think!)Not telling her might seem like keeping her in the dark, but does right speech mean telling the other person absolutely everything that's going on, no matter what? I think there's a right time and a wrong time to say things, the difference is the intention behind what you do, and that's everyone's personal responsibility. Like those two acrobats (Frying Pan and his friend, what a name), who instead of looking at each other, look out for themselves first of all, and thereby do a better job at looking after the other one as well. It's not an ego trip, it's just the most sensible approach. Sorry for going on a bit, but I think this is an important issue, not just for you but for all of us, and there's as many ideas as posters, but I agree it's great to be able to discuss these things with others who are on the same wavelength. Anyway, look after that girl (and yourself)!Peace,Algonquin 
Ken_Koon 

Posted on: 2005/6/29 23:47 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: I understand impermanence.. but why do I still commit it? 

Thank you for your replies, really appreciated the attention, heh, I thought that nobody would want to answer my silly question but heh, I was wrong.Anyway, indeed honesty is the best solution, I myself couldn't agree more. However, something happened today and it sort of brought me thinking deeper. At first, my gf asked me a lot of weird questions, for example, "How long have we been together? What date is today?" and she even said "Can we have dinner tomorrow? Just you and me? I've got something to tell you" Well, after those questions she asked, I eventually drew a conclusion that she wanted to break up with me. Ok... when I was driving her back, we held hands and she sort of touched my hand and as if she's trying to say that she misses me a lot. And then, she cried... silently. I myself felt the "missing" kind of feeling too and to be honest, I did cry too... and she asked me... "are you able to let go this 1 year + relationship?" ... And from the bottom of my heart... frankly I shook my head... I was unable to let go this relationship... it was too hard... too tough... before all these I thought that letting go of one relationship is so easy... but it's not! Then everything went ok, we were lovey dovey and we were very fine.Until tonight, she rang me up (well the usual thing she does every night to say good night).. we were happy talking until she brought up some problem she's facing and finally said that the reason she wanted to break up with me is because she didn't want me to suffer hearing all the complaints she's making... Well, currently she's facing a really tough problem. She said that her life has no meaning.. everything she does, doesn't really mean a thing. Anyway, it's too long to mention here about her problem. To make long story short, she can't face impermanence... she wants to live the life during her high school moment which was really enjoyable for her. Well, I advised her that she had to move on on her life, I mean that's the truth even though we tend not to accept it... Anyway, I hope that she's alright... and now I'm the only one who's really close to her, who knows her feeling, whom she can depend on... my my... I'm really confused now... again !!! hehehe... life's so wonderful where u've got all these 	
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challenges... heh 
---------------- 
kara 

Posted on: 2005/6/30 0:28 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: I understand impermanence.. but why do I still commit it? 

goodmorning.......hug....not easy, I feel your confusion, and hear that you wish for her to be alright, to find what it is she is looking for. I guess we all come at our life with different timing, sometimes we move together as a couple and then there are other times when one person is off on a path, and the other may look to be left struggling. It seems to be something outside of your relationship, really a place she is in, does she practice meditation?, When she asked you if you could let go of the relationship,what arose that caused you to say no?I truly believe that if it is spoken or not, we all do sense a shift, a change, and feel that distance.....hence..the missing part....this might sound a bit harsh, but in my own experience I know that sometimes it was the very relationship I was in, that stopped me from being where I needed to be, stuck sort of, and as soon as I let it go, it felt as if there was space to allow for that flow in life..to let what was needed come to you, without forcing it. I read something Ajahn Brahm said.....if you really love someone ..can you let them go and be in love and happy with another person, that is truly what loving someone is,I agree with him, I actually can say that I feel that for my husband, right now in our life, that if he needed to be or do or find something else, I really think I could find joy in that for him, that is not to say it would be easy, but I understand what Ajahn Brahm was saying, can you support someone without limits of your own ego, find that deeper place, that allows for the infinity of possibility. I think you get this, simply by your comment that you said life is wonderful when you have all these challenges, I would spend a serious amount of time in meditation though.. be kind to yourself...Kara 
Ken_Koon 

Posted on: 2005/7/1 6:41 

Re: I understand impermanence.. but why do I still commit it? 

"if you really love someone ..can you let them go and be in love and happy with another person, that is truly what loving someone is"... Kara, heh, I don't quite understand this part. If I really love someone, I can let them go and be in love and happy with another person? Anyway, life has gotten more and more interesting.. heh, what I meant interesting is more and MORE challenge! Once I have well, partially lost feelings for the "new" girl, suddenly, things happened. I mean, we had lunch together yesterday (well, we're teammates) with another 2 friends. And I had a great time... it was really a great time... and that reminded me of the feelings last time I had with my gf(she wasn't my gf that time) when I asked her out for a movie and lunch. The same feeling! And I kept telling myself... "Yes.. it's happy for now, but in the future, I'll end up the same thing as it is now... I mite find 	
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Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

someone else who's better"... But these words of mine just can't really bind to my mind... heh, and I'm still thinking of that moment we had during the lunch time... how happy we were...Oh, about the me not letting go thingy, what really caused me to say that was our relationship of course. During that time, the things happened between me and her just kept coming back... not making me thinking clearly... besides that, I didn't dare to say no because heh, the same feeling I have... I feel sympathetic towards her... Well, my gf, she's a buddhist... well a sort of a confused buddhist, heh. She can't really understand some simple laws of kharma and she just doesn't want to listen to dharma talk to find out more information... she's a really stubborn person. And her family background isn't so good either and that made her feel that thinking positive is just not an option for her. When I ask her to look at the bright side, she'll always tell me "You're from a lucky family, what do you know of my feeling?" Heh, seriously, I know exactly how she feels... the feeling of lost as I am feeling now... but as if she wants to be the worst person in the world... Heh, maybe it's my kharma to have her as gf... Oh well, I think why the feeling's fading is because she isn't the one I love anymore... I mean, she has changed... she isn't like the person last time I knew... Gozh... Heh... The best situation to describe my feeling of lost now is "I'm just like a bee who has just stung someone, but I'm hesitating to release my sting... once I release, I'll die... if I don't, I'll remain stuck forever" 
---------------- 
DhammaMike 

Posted on: 2005/7/4 15:34 

Quite a regular 

Joined: 2005/1/3 

From: Auckland NZ 

Posts: 54 

Re: I understand impermanence.. but why do I still commit it? 

<i>I'm still thinking of that moment we had during the lunch time... how happy we were...</i>As I understand it no one is in love with someone else. We are only in love with the feeling we get when we are with that person. When the feeling goes we think the person has changed.<i>I think why the feeling's fading is because she isn't the one I love anymore... </i>Actually its the other way round. You think she has changed because the feeling is fading.Feelings come, feelings go. Relying on them to decide a course of action is like following directions written in smoke.Good luck! 
Ken_Koon 

Posted on: 2005/7/4 18:36 	
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Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: I understand impermanence.. but why do I still commit it? 

Thanks for reply. So does that mean I should never love in the first place? I mean I should never start a relationship in order to not have to see oneself suffer? I did have this feeling before, you know not wanting a relationship, but the craving inside me is just so strong, I tried to fight things but never ended up good... Ajahn Brahm said that we should make peace with our mind... how do I actually do that in my situation? I see every human beings as the same? Or looks, sound, taste change? I've tried to see things with these perspective, yet my desire is still present. 
---------------- 
june 

Posted on: 2005/7/4 21:12 

Quite a regular 

Joined: 2005/4/6 

From: 

Posts: 48 

Re: I understand impermanence.. but why do I still commit it? 

Hey Ken,I hope no one has already said this, sorry I don't have time to go through all the replies, but here's what I think.Maybe it's a result of past karma you're in love with this other girl, and maybe it's also karma that you have to be with this girl you don't really like anymore. But I think it's better you break up with someone you don't love anymore sooner better than later. You have to be fair to her, if she loves you and you don't love her, you have to tell her. That's what I would want. I think it will hurt her more later, because now you can stand being with her, but your patience might run out. But I could be wrong.No one understands the situation more than you, if you're like me, then you just want to talk it out with someone, but ultimately the decision lies with you.From experience, it takes the most 6 months of not seeing a person to get over the attachment to them.Metta is supposed to be peaceful, I think, and it doesn't result in any suffering...once your feeling turns into affection/attachment, then suffering follows (dhammapada, i forget which verse). Affection is supposed to be the "near enemy" of metta, I think, so its good to learn to distinguish between the two, and try to develop metta but not affection........harder to do than say, i know. advice for myself as well. :)Good luck! 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
jasminka 

Posted on: 2005/7/4 21:50 	
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Not too shy to talk 

Joined: 2005/6/28 

From: 

Posts: 29 

Re: I understand impermanence.. but why do I still commit it? 

DhammaMike, I like the way you capture impermanence, especially in the following:“Feelings come, feelings go. Relying on them to decide a course of action is like following directions written in smoke.”This is a most interesting way of expressing this insight of impermanence and may I just add (as I think it could add a further clarification to the issues being addressed in this thread) that this is also true of all of the other constituents of mental experience. These are (1) perceptions (2) mental determinations (that determine feeling/perception) (3) consciousness (that is comprised of feelings/perceptions and determinations) and (4) the image (or view of what is perceived) arising in consciousness from all of the preceding (including sensation/feeling).May I also add to your observation on being “in love with the feeling” that we are not in love with just our feelings only. We are also in love with these other constituents as well (in particular our perceptions/determinations and the resulting image in consciousness). And when these other constituents of mental experience also fade, we feel as if it were the world that is changing rather than our perception of it (i.e. the resulting image/view). The Buddha stated that these changes are spontaneously determined by the mental effluents (cravings etc.) that have been accumulated over a fathomless past (i.e. repeated births) and is not completely within our control (we can alleviate the symptoms through meditation and mindfulness but not completely eradicate it – this is the essence of karma-vipaka or cause-effect, commonly interpreted as “retribution”).The whole of the resulting mental construction of the present-moment experience is impermanent and unreliable as a determinant of worldly action on the psychological plane. Realization of this leads to fear, concern, disgust and eventual dispassion (i.e. freedom from craving through cultivation of dispassion). The latter is the ultimate solution to all worldly suffering. (Realization of all this also leads to compassion for humanity in its collective delusion and ignorance).Realization of the impermanence of this construction implies that you do actually see it (through meditation and the development of insight or through mindfulness and discursive investigation, the latter being strictly a short-term measure) as purely a construction in the mind, and that this composite picture of a world “out there” created in a mind “in here” is so constructed through the combined action of feeling/perception/determinations/consciousness/image and is (1) manifestly unreliable due to the impermanence (transient nature) of these constituents and (2) false due to the fact that they are governed by craving (and other effluents) and therefore subject to distortion (delusion). This realization is the dispelling of ignorance. The Buddha showed how beings “attached by craving” and “constrained by ignorance” bind themselves to suffering and stress.All this has direct relevance to this thread. “Why do I still commit this mistake even though I understand impermanence?” The answer appears to be that you are seeing impermanence as something that is “out there” and not “in here”. To truly understand impermanence you have to see it “in here”. You have to see that the constituents of mental experience that construct the world “out there” are impermanent. You will then understand how there is impermanence “out 	
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there”. You will also then develop dispassion.All of mental experience on the psychological plane (resulting in attachments and aversions) are false. Mental experience in finding a solution to the necessities of living (food/clothing/shelter/medicines) is not false. The latter are based on the correct identification of a problem to be solved (and therefore not false). The former, however pleasant they may yet temporarily turn out to be, are based on an illusion of a problem… an illusion resulting from craving and our attachment to it (i.e. clinging). This has to be seen.At the more immediate level, the problem that needs to be addressed therefore is not the craving itself but rather, your attachment to it (craving is deep-rooted and cannot be eradicated entirely until the final stages of mental purification). This attachment is the attachment you have to the 5 constituents of mental experience, in particular to feeling, and the resulting wanting to have more of this (which is the craving). This attachment is referred to as “clinging”, the clinging being to one or more of the 5 constituents of mental experience involved in craving (this is a significant point and is worth the repetition). In your particular instance, you appear to be clinging to your feeling/perception.I hope this helps in clarifying. There is Dhamma in everyday events of worldly living. Seeing the way out is to see in accordance with the Dhamma, which is to see in accordance with the actuality of the situation we face, which actuality is determined by internal factors of mind. This seeing is directly helped by the investigation of the 12 factors comprising the “dependent arising” of mental experience. Though this takes time, it is in my experience, a good place to start. Alternatively, develop the practice of mindfulness and meditation. This will certainly alleviate your symptoms much quicker.To do this and thus overcome the clinging to your craving, reflect on the impurities of the human body starting with your own and then extending to your external object of attachment. There are 32 such impurities. I cannot give much guidance here. It is best given by an expert guide (teacher). Reflection on these directly advances dispassion towards the object of attachment. The relevant discourse given by the Buddha is the Discourse on Mindfulness (Satipattana Sutta). I myself tend to overcome my attachment to various mental states through the investigation of how those particular states arose, and in this I have found the “Doctrine of Dependent Origination” and the Discourse on the Root Sequence (of the arising of mental phenomena) very helpful.With Mettajasminka 
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Buddhist Society of Western Australia Forum Index General Discussion I understand impermanence.. but why do I still commit it? Register To Post FlatPrevious Topic | Next Topic 
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Ken_Koon 

Posted on: 2005/6/23 4:49 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

I understand impermanence.. but why do I still commit it? 

I'm talking about boyfriend/girlfriend relationship. I myself understand that this kind of relationship is always not permanent, feelings will fade as time goes by, and things will eventually change. However, why do I still commit this stupid mistake? Recently, no, not recently... it's been quite a while, say roughly 1month that I met this girl. I have no idea how I fell in love with her. No idea at all !!! And the worst part is, I have already got a girlfriend !!! This is just too sudden and wrong, I said to myself, nevertheless it turned out to be inevitable. Up until now I still cannot forget about the girl. Yes, it is true that I have listened to one of the dharma Ajahn Brahm said. He asked before "which part of her do you love?" Seriously and honestly, I do not have any idea which, mainly it's because after I got to know her only then I had this feeling. I'm really confused. I'm sorry if this thread is not appropriate. But, I really need some advice. Thank you very much. 
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» I understand impermanence.. but why do I still commit it?Ken_Koon
2005/6/23 4:49 
Re: I understand impermanence.. but why do I still commit it? solasaurus
2005/6/23 9:00 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/23 20:17 	
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Re: I understand impermanence.. but why do I still commit it? shamin
2005/6/26 8:31 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/26 14:23 
Re: I understand impermanence.. but why do I still commit it? jigme
2005/6/26 23:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 1:40 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/27 1:44 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/27 4:44 
whats love got to do with it...and other tina turner advice. kara
2005/6/27 7:58 
Re: whats love got to do with it...and other tina turner advice. Ken_Koon
2005/6/28 2:31 
your intuition is trying to tell you something.... kara
2005/6/28 4:30 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/6/28 5:39 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/6/29 23:47 
Re: I understand impermanence.. but why do I still commit it? kara
2005/6/30 0:28 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/1 6:41 
Re: I understand impermanence.. but why do I still commit it? DhammaMike
2005/7/4 15:34 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/4 18:36 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/4 21:50 
Re: I understand impermanence.. but why do I still commit it? Ken_Koon
2005/7/5 0:52 
Re: I understand impermanence.. but why do I still commit it? Algonquin
2005/7/5 8:15 
Re: I understand impermanence.. but why do I still commit it? jasminka
2005/7/5 10:15 
Re: I understand impermanence.. but why do I still commit it? june
2005/7/4 21:12 	
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Re: I understand impermanence.. but why do I still commit it? kara
2005/7/6 4:11 
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Buddhist Society of Western Australia Forum Index General Discussion problem bowing Register To Post FlatPrevious Topic | Next Topic 
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june 

Posted on: 2005/6/30 21:46 

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problem bowing 

Anyone else have a problem bowing to random monks? Especially if you are female, suppose you were to ordain, can you accept that you have to bow down to all monks?I really love Buddhism, but I can't help but think it's sexist. I am in the middle of a problem. Either I accept the fact that I have to bow down to all monks, or I have to leave the Thai Buddhist circle for good (to get away from what I can't stand). One thing making it hard for me to leave this Thai Buddhist circle is this one monk who has helped me a lot and has done quite a lot to try to keep me in the circle. I feel a bit bad about just ditching him. He's already 80 something too.How to feel so good about yourself that you can bow down to even the lowest scum on the planet?Any ideas, suggestions, help appreaciated.Thanks,June 
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2005/6/30 21:46 
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Re: problem bowing kris
2005/6/30 22:51 
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2005/7/1 7:00 
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2005/7/1 9:57 
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Buddhist Society of Western Australia Forum Index General Discussion problem bowing Register To Post FlatPrevious Topic | Next Topic 
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june 

Posted on: 2005/6/30 21:46 

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Joined: 2005/4/6 

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problem bowing 

Anyone else have a problem bowing to random monks? Especially if you are female, suppose you were to ordain, can you accept that you have to bow down to all monks?I really love Buddhism, but I can't help but think it's sexist. I am in the middle of a problem. Either I accept the fact that I have to bow down to all monks, or I have to leave the Thai Buddhist circle for good (to get away from what I can't stand). One thing making it hard for me to leave this Thai Buddhist circle is this one monk who has helped me a lot and has done quite a lot to try to keep me in the circle. I feel a bit bad about just ditching him. He's already 80 something too.How to feel so good about yourself that you can bow down to even the lowest scum on the planet?Any ideas, suggestions, help appreaciated.Thanks,June 
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2005/6/30 21:46 
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Re: problem bowing kris
2005/6/30 22:51 
Re: problem bowing Ken_Koon
2005/7/1 7:00 
Re: problem bowing Dhamma36
2005/7/1 9:57 
Re: problem bowing june
2005/7/1 18:59 
Re: problem bowing Ken_Koon
2005/7/1 20:50 
Re: problem bowing june
2005/7/3 17:06 
Re: problem bowing Ken_Koon
2005/7/4 18:30 
Re: problem bowing Ken_Koon
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Re: problem bowing Rajio
2005/7/4 20:59 
Re: problem bowing june
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2005/7/5 15:40 
Re: problem bowing Bhikkhu Pesala
2005/7/5 17:49 
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Re: problem bowing bodhicitta
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june 

Posted on: 2005/6/30 21:46 

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problem bowing 

Anyone else have a problem bowing to random monks? Especially if you are female, suppose you were to ordain, can you accept that you have to bow down to all monks?I really love Buddhism, but I can't help but think it's sexist. I am in the middle of a problem. Either I accept the fact that I have to bow down to all monks, or I have to leave the Thai Buddhist circle for good (to get away from what I can't stand). One thing making it hard for me to leave this Thai Buddhist circle is this one monk who has helped me a lot and has done quite a lot to try to keep me in the circle. I feel a bit bad about just ditching him. He's already 80 something too.How to feel so good about yourself that you can bow down to even the lowest scum on the planet?Any ideas, suggestions, help appreaciated.Thanks,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
ojw 

Posted on: 2005/6/30 22:31 

Not too shy to talk 

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Re: problem bowing 

I think your signature says it all. 
kris 

Posted on: 2005/6/30 22:51 	
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Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Re: problem bowing 

I only wish there were monks where I live to bow to. As I understand it, it is bowing to the Buddha, the Dhamma and the Sangha. The monks are the Sangha. It's not a personal thing. I can understand how it could be seen as sexist if that was how someone's opinions lean. Also, it isn't only women who bow to them. Men do as well. And I think we would bow to nuns as well. kris 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
Ken_Koon 

Posted on: 2005/7/1 7:00 

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Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: problem bowing 

Heh, well I think it's all culture and tradition that's obstructing you to bow... Why is the head so important? Why does bowing show respectfulness? Because it has been practise by people generation over generation... if last time people think that our buttock shows the sign of respect, then we would be showing our asses of to any of the monks now, heh... no offense tho. Anyway, I'm just trying to say, this flesh, this head, this arm... which represents you? None of them represents you... You are not your body... so try to understand this, you're just showing respect and show your appreciation towards the Buddha (Our teacher), Dhamma and Sangha, through bowing (our humans' tradition). I once heard that a monk said a story, it goes like this "One day, a lay person saw a senior monk walking towards him. He bowed to him as the senior monk passes him. In the mean time, a very very junior monk saw that the layperson bowed to the senior monk, so he thought that the reason was the senior monk is a highly respectable person so there is no curiosity in bowing to him. As a very very junior monk, he needed to walk pass the layperson as he needed to get to the other side... and when the layperson was approaching this very very junior monk... he bowed at him too! The very very junior monk was stunned! He asked, "Why are you bowing at me? I'm very new here, I got my head shaved just a few minutes ago!!" Then the layperson answered, "It is your robe, that I was bowing to..."Heh, hope this helps. 
---------------- 
Dhamma36 

Posted on: 2005/7/1 9:57 	
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Not too shy to talk 

Joined: 2005/5/1 

From: Morley, Western Australia 

Posts: 29 

Re: problem bowing 

I love that story I've heard the same type of thing happen over and over. When i bow to the monks here it's not to them directly (although they are wonderful people) but rather to the robes they are wearing and what they represent, the Buddha , Dhamma and Sangha. The question of who is wearing them really doesn't come into the equation at all.With Metta 
----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes. 
june 

Posted on: 2005/7/1 18:59 

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Posts: 48 

Re: problem bowing 

Hey guys,Thanks for all your replies. I think I got a bit confused but I'm all clear now...I don't think the Lord Buddha ever asked us to bow down to anyone not worthy of respect...and you know how Buddhism is also such a lenient religion, right?--so actually, we can't be forced to do anything we don't want to...sometimes its more the society that is forcing you to do things, but we don't have to care so much about that I guess, because I got a bit confused about that too, I thought I might have to stay here forever, but as soon as I get somewhere, I am leaving this Thai society for good, or as soon as the monk has parinibbana'ed! No more irritating Thai customs!Cheers,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Ken_Koon 

Posted on: 2005/7/1 20:50 

Not too shy to talk 

Re: problem bowing 

Heh, June, I'm not quite sure what you were trying to say, but we'll fully support you on what you're gonna do if it's a good thing that doesn't harm you nor harm others, Buddha once told his son, Rahula, that. I remembered someone told me about a story and it goes like this... I'm not quite sure the actualy story but the value is still there... here goes... "There was once a little girl walking in the forest, playing around... Suddenly she saw a man who has an eating bowl in front of him while he's sitting under a tree. The man looked skinny, poor, filthy, just like a beggar who has lost his home, lost his job, lost everything he had. The little girl felt so sympathetic... she approached the man. When she 	
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was in front of the man, she squat down and took hold of a handful of sand and placed it into the man's eating bowl. Then, the man smiled and thanked the little girl... and the man was the Buddha." So the moral of the story is!!! Even though it might seem disgusting, awkward, dispeakable to anyone else... but if your intention was good, pure and genuine, then there's nothing wrong doing it, just like this innocent little girl who has no knowledge at all. So, if you feel that bowing is just not the thing that u'd do, do something else which represents your respect towards the robes. Hope this helps... 
---------------- 
june 

Posted on: 2005/7/3 17:06 

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Re: problem bowing 

hey nice story thanks.by the way are you at all familiar with female ordination in malaysia. i've heard that most places have got it better than the 8-precept "mae-chi's" in thailand.i am thinking about writing to Ajahn Vayama to see if I could go there to ordain as a 10-precept nun (and also to visit Ajahn Brahm!)....i think i should start a new thread. if you have information about this, please reply in the new thread.Thanks for caring :)june 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Ken_Koon 

Posted on: 2005/7/4 18:30 

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Re: problem bowing 

I'm not sure about that ordination, but I'll ask around for you... perhaps you should open a new thread like you thought so that other ppl could see and probably they have more information than me. The ordination you were looking for is a Theravadian's? 
---------------- 
Ken_Koon 

Posted on: 2005/7/4 18:38 	
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Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: problem bowing 

Heh, sorrie didn't see your new thread just now... now I see it! 
---------------- 
june 

Posted on: 2005/7/4 19:15 

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Re: problem bowing 

:) 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Rajio 

Posted on: 2005/7/4 20:59 

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Posts: 64 

Re: problem bowing 

Hello June, I think your question has already been answered but maybe I can add one thought. As has been mentioned when you bow to a Monk you are bowing to the robe as opposed to the person wearing it. Having said that, we can show compassion to people who don't deserve it; we can show kindness to people who don't deserve it; and we can even show respect to people who don't deserve it. These are just my thoughts.Ian Seta 
june 

Posted on: 2005/7/5 7:20 

Quite a regular 

Re: problem bowing 

Hi Ian,Thanks for your original ideas on this topic (well, I've heard them before elsewhere, you know, being nice to people who treat you badly, not because they're nice but because you are...but it never crossed my mind to apply it to this bowing problem)...the idea of bowing to the robe doesn't work for me for some reason, so i'm glad you're suggesting something different. I'd rather go put the robe on a Buddha image and bow to the Buddha image. I can go with the first two parts about compassion and kindness. The problem with showing respect to people who don't deserve it is that people might come to think they are praise-worthy when they're not, and from that, more ignorant people could be taking a bad example to follow....(sorry that sounds arrogant, but that's the only excuse i can think of.)Is there harm in staying neutral when you come across people you don't respect?...so I've decided I'm not going to curse them (in Thailand, generally the treatment of ordained women is horrible and extremely sexist so it's turned me against most Thai monks, long story 	
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and belongs to a new thread). I think for me to bow down to them is really asking a lot...Ok, when we're in a group, and everyone's bowing, I just make it like I'm bowing to the Buddha, Dhamma, Sangha, because I've tried not bowing and it felt unnessarily awkward when everyone's down and you're the only one up (especially when the teacher is looking). But if it's only me, I don't think I could do it, even if I were to make it like I'm bowing to the Triple Gem, well, maybe I could do it, but dont want to. I would really rather kiss the toilet seat.(Gee, sorry if I sound like I'm getting a bit defensive. The environment I am currently in at the moment is causing this over-reaction.)You sound like a sweet guy, Ian! Thanks for reminding me/ for your thoughts :) I can apply them to other situations.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
bodhicitta 

Posted on: 2005/7/5 9:00 

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Re: problem bowing 

Dear June,First of all, only the body is male and female, not our true mind. Our true mind is not male nor female. If anybody thinks their body are themselves currently , then who are you in your previous birth? If you are a man in this birth and was a woman in your previous birth then who are you, the man now or the woman before? And who shall you be in your next birth? So all these sexism, racism, hold no truth in Buddhism. One is white now, you could be black or yellow in your previous birth. So why all this talk that one is more superior than the other, that man is more superior than woman? It makes no sense to me at all. It is your practice and cultivation of the path that count, not this male or female gender, this white or black skin that we have. The Buddha said you are not a Brahmin just because you are born one. You are a Brahmin only because you act like one.Do you know why we bow to the monks and nuns, because they represent the third of the Triple Gem - the Sangha. We do not bow to the person or the personality we bow to the representation of the Sangha, the robes- the Banner of the Arahants.How do we learn about the Buddha’s Teaching here and now after 2500 years after the Buddha. It is all due to the Sangha passing the teachings down to us and into the future, one generation after another, their skilful ways of teaching, of writing, of recording, of translating, of carrying on the Buddha’s tradition, of their role play and being good role models to us. In this way, I am very grateful to them. In other words, if it is not because of the Sangha, starting from kind Ananda who remembered and transmitted all the teachings of the Buddha, we will not be able to access all these wonderful teachings. So we bow 	
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down to the Sangha to show our respect and appreciation. If it is not because of the Sangha, the teachings of the Buddha would have died and disappeared from this world and we wouldn’t be this fortunate.Those who do not practice well have their own harvests to reap, so we need not worry about them. The law of cause and effect, the Law of Kamma will take care of everything. This law also applies to us. If we are disrespectful to the Buddha, Dhamma, Sangha, through our body speech and mind, we too will reap the bad fruits. So one has to be careful in this sense. 
june 

Posted on: 2005/7/5 13:02 

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Re: problem bowing 

I agree with everything you say, Bodhicitta.I doubt you have ever lived in the Thai monastic community as an ordained woman (a "mae-chi") in this lifetime, however, and therefore although what you say very much agrees with the logic Buddhist mind, what you lack is the experiential and emotional side to your response, which would score more points with me. Because everything you say is nothing I don't already know. :|I think the situation for monks and nuns is quite fair abroad. I wouldn't complain about it, from what I know. Nobody here in Thailand bows to nuns, for your information. You'll be lucky if they don't brush you as they pass. The Sangha has had a very important role indeed, and I am very thankful for it, though not for everyone in it but a handful of great monks who managed to find light in the darkness of present-day Sangha. I agree that the Buddha set up the Sangha to propagate Buddhism. However, in the present day, lay people take up a part of that teaching job as well.In addition, there is a difference between the conventional Sangha and the Noble Sangha. While I do not respect random monks in the conventional Sangha, I hold the Noble Sangha with highest regards. And I do have respect for the existence of a conventional Sangha, as they are a symbol of a part of the Triple Gem.Let me ask you this, if the robe is truly a banner of Arahants, can Thai female Arahants who live in Thailand wear the yellow robe? The answer is they can't, it's unacceptable by the society. Females are prohibited from even touching the yellow robe. So being prohibited from touching it, and being discriminated in many other ways as a woman, can you see how it would be difficult for me to bow down to it? I wish you could see more than what you read from books. There is really more to my problem of bowing than what you just casually browse through on the surface.Sorry if this sounds a bit harsh, but your reply really lacks the kindness that is necessary in this type of a situation. Maybe I am over-reacting again, in which case I apologize. :) 	
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By the way, my subject was "problem bowing," not "problem with disrespect for the Sangha"...June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Rajio 

Posted on: 2005/7/5 15:40 

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From: Sydney, Australia 

Posts: 64 

Re: problem bowing 

Quote: 

The problem with showing respect to people who don't deserve it is that people might come to think they are praise-worthy when they're not, and from that, more ignorant people could be taking a bad example to follow. 
I can understand the difficulty you are facing. Showing respect to someone who is undeserving is in some ways similar to accepting a rebuke for another person's misconduct. I don't want to offer advice, I don't fully understand your situation and even if I did advice is not what you want. Anyway, please take this as a discussion point rather than advice.If a monk is behaving inappropriately, whether it be not keeping the 5 precepts or in some other way, I believe that even the most ignorant people will eventually see it. But, when you bow to him, the ignorant person is not only looking at the monk, he/she is looking at you. Don't think that they will not understand what you are doing and its significance.Ajahn Brahm tells the story of a prisoner who was being treated very cruelly by one of his guards. Over time he came to hate this guard for all his cruel deeds. But Ajahn Brahm offered the prisoner a novel solution. He suggested that the prisoner should treat the guard with unfaltering kindness. It took a while but eventually the guards behaviour totally changed.Having said all that, I also believe it is appropriate to challenge someone who is doing or saying something inappropriate. This should be done quietly, behind the scenes and with compassion. Ian Seta 
Bhikkhu Pesala 

Posted on: 2005/7/5 17:49 	
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Posts: 53 

Re: problem bowing 

Check out the Venerable Ledi Say•daw’s Dhamma D•pan• which explains this dilemma in detail. 
---------------- 
june 

Posted on: 2005/7/5 21:57 

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Re: problem bowing 

Thank you for all your efforts :) My situation hasn't changed, but I feel a lot better.Ian, you're a nice guy. 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
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june 

Posted on: 2005/6/30 21:46 

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problem bowing 

Anyone else have a problem bowing to random monks? Especially if you are female, suppose you were to ordain, can you accept that you have to bow down to all monks?I really love Buddhism, but I can't help but think it's sexist. I am in the middle of a problem. Either I accept the fact that I have to bow down to all monks, or I have to leave the Thai Buddhist circle for good (to get away from what I can't stand). One thing making it hard for me to leave this Thai Buddhist circle is this one monk who has helped me a lot and has done quite a lot to try to keep me in the circle. I feel a bit bad about just ditching him. He's already 80 something too.How to feel so good about yourself that you can bow down to even the lowest scum on the planet?Any ideas, suggestions, help appreaciated.Thanks,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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Re: problem bowing kris
2005/6/30 22:51 
Re: problem bowing Ken_Koon
2005/7/1 7:00 
Re: problem bowing Dhamma36
2005/7/1 9:57 
Re: problem bowing june
2005/7/1 18:59 
Re: problem bowing Ken_Koon
2005/7/1 20:50 
Re: problem bowing june
2005/7/3 17:06 
Re: problem bowing Ken_Koon
2005/7/4 18:30 
Re: problem bowing Ken_Koon
2005/7/4 18:38 
Re: problem bowing june
2005/7/4 19:15 
Re: problem bowing Rajio
2005/7/4 20:59 
Re: problem bowing june
2005/7/5 7:20 
Re: problem bowing Rajio
2005/7/5 15:40 
Re: problem bowing Bhikkhu Pesala
2005/7/5 17:49 
Re: problem bowing june
2005/7/5 21:57 
Re: problem bowing bodhicitta
2005/7/5 9:00 
Re: problem bowing june
2005/7/5 13:02 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/5 19:03 

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Ajahn Brahm 

Can anyone please tell me when Aj. Brahm will next be giving a talk at the centre in Nollamara? With thanks,Amanda FlatPrevious Topic | Next Topic 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm Register To Post 
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Ajahn Brahm 

Can anyone please tell me when Aj. Brahm will next be giving a talk at the centre in Nollamara? With thanks,Amanda 
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Posted on: 2005/7/5 19:03 

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Buddhist Society of Western Australia Forum Index General Discussion Are cells or plants alive? Register To Post FlatPrevious Topic | Next Topic 
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Ken_Koon 

Posted on: 2005/7/4 18:42 

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Are cells or plants alive? 

I mean cells have nucleus and I heard some monk said that a cell is a life... so if that is so... plants are a living thing too? Plants have cells... have nucleus... hmm... And I once asked a buddhist whether is plant a life? He said no and I asked why... he said that plants have got no compassion unlike living things, so we consider them as a non-living thing... But my question is... how do we know whether a plant does not have compassion? 
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» Are cells or plants alive?Ken_Koon
2005/7/4 18:42 
Re: Are cells or plants alive? Rajio
2005/7/4 19:22 
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2005/7/4 19:38 
Re: ... Ken_Koon
2005/7/4 21:14 
Re: ... onemind
2005/7/4 21:49 
Re: ... Ken_Koon
2005/7/5 0:54 
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2005/7/5 6:00 
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Buddhist Society of Western Australia Forum Index General Discussion Are cells or plants alive? Register To Post FlatPrevious Topic | Next Topic 
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Ken_Koon 

Posted on: 2005/7/4 18:42 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Are cells or plants alive? 

I mean cells have nucleus and I heard some monk said that a cell is a life... so if that is so... plants are a living thing too? Plants have cells... have nucleus... hmm... And I once asked a buddhist whether is plant a life? He said no and I asked why... he said that plants have got no compassion unlike living things, so we consider them as a non-living thing... But my question is... how do we know whether a plant does not have compassion? 
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» Are cells or plants alive?Ken_Koon
2005/7/4 18:42 
Re: Are cells or plants alive? Rajio
2005/7/4 19:22 
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2005/7/4 19:38 
Re: ... Ken_Koon
2005/7/4 21:14 
Re: ... onemind
2005/7/4 21:49 
Re: ... Ken_Koon
2005/7/5 0:54 
Re: ... Rajio
2005/7/5 6:00 
Re: ... Algonquin
2005/7/5 6:50 
Re: ... Rajio
2005/7/5 15:51 
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2005/7/5 7:49 	
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Ken_Koon 

Posted on: 2005/7/4 18:42 

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From: Malaysia 

Posts: 24 

Are cells or plants alive? 

I mean cells have nucleus and I heard some monk said that a cell is a life... so if that is so... plants are a living thing too? Plants have cells... have nucleus... hmm... And I once asked a buddhist whether is plant a life? He said no and I asked why... he said that plants have got no compassion unlike living things, so we consider them as a non-living thing... But my question is... how do we know whether a plant does not have compassion? 
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Rajio 

Posted on: 2005/7/4 19:22 

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Re: Are cells or plants alive? 

Hello Ken,My personal thought is that according to a scientific definition plants are living. They grow, they take in sustenance and they die. But in my opinion you cannot class them as you would an animal or a human. They have no mind, no consciousness, they have no capacity to feel compassion. When a Buddhist says harm no living thing, he or she isn't including plantlife in this definition. Ian Seta 
onemind 

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Hi Ken,I think Ian summed it up nicely. Just on a side note about cells, this may put it in perspective for you. Your body is made of around 10 trillion cells. If you remove some of those cells and put them in a dish, they will continue to survive, repair themeselves, and even reproduce by dividing themselves. According to biology's definition of living things, it would be fair to say that they are alive. But, do your fingers have conciousness? Are these cells you? Of course not. They just make up the material reality of you but are not the mind part so they cant be called sentient beings. The buddha spoke of 31 planes of existence for living things within samsara and one of those realms is a place of body but no perception. I guess plants belong to that realm. 
----------------Being nobody, going nowhere.... 
Ken_Koon 

Posted on: 2005/7/4 21:14 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: ... 

They have no mind... no conciousness... but how do we actually know that they do not have a mind? Let's say cells in our body are actually just something structural in order for our mind to live in such vehicle... What about plants? If they possess cells like these, it is possible to be a vehicle for any other minds. So my question is... how do we know that there isn't a mind in there? They have the same pattern of living as us... they're being born from seed or other methods, they grow... they become old... they get disease and die... hmmm please enlighten me... hehe... 
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onemind 

Posted on: 2005/7/4 21:49 

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From: Western 

Re: ... 

Quote: 

but how do we actually know that they do not have a mind? 
Personaly, I dont know. I do know that it is one of the monks rules not to destroy plants and seeds but i'm not sure the buddha made that rule because of the sentience of plants. I think the buddha viewed plants as non sentient but i'm not positive and have no references. Could be an interesting study though.Some greenies believe that plants have conciousness and I remember reading a book about how carrots scream before they get eaten 	
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This could make life quite difficult for us, what would we eat?Maybe someone else has the right view of plants.Metta 
----------------Being nobody, going nowhere.... 
Ken_Koon 

Posted on: 2005/7/5 0:54 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Re: ... 

Heh, perhaps this could be the next dharma talk for Ajahn Brahm!?! Hehehe... can't wait to hear what he's gonna say about this... 
---------------- 
Rajio 

Posted on: 2005/7/5 6:00 

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Re: ... 

I'm no expert in biology so it is not something I can answer with any authority. So with that caveat, I would suggest that it is impossible for carrots to scream prior to being eaten, because they don't have anything to scream with and they can't feel pain because they have nothing that could serve as a nervous system. I have heard about some people contending that plantlife can have feelings but my personal impression is that it is dubious science.Ian Seta 
Algonquin 

Posted on: 2005/7/5 6:50 

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Joined: 2005/6/22 

From: Dublin, Ireland 

Posts: 26 

Re: ... 

If carrots have feelings like other living beings then it seems likely we could have all have been carrots at some time in a previous life, and maybe in the next one too if we're not careful, although I hope not. (No offence to any carrots reading this). Even if carrots have feelings, how could they accumulate any good/bad karma when they don't do anything? Unless they are blissed out in meditation all the time and we're too busy eating our salads to notice. It seems stupid to waste them, but if they are "one-facultied", then I can't see how they really matter that much. I mean surely the Buddha must have eaten vegetables. By the way, just saw a horrible tv documentary about a slaughterhouse in England, really awful for the animals and the people too, and some of the slaughterers seemed to really think it was enjoyable work! Crazy. If you asked a cow if she wanted to be killed and eaten, the cow would probably not want that, but I can't imagine a carrot would have any opinions at all. Peace 
Elias 

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Not too shy to talk 

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From: Sweden 

Posts: 39 

Re: Are cells or plants alive? 

from chant of metta:Sabbe sattaMay all beingssabbe panaall breathing thingssabbe bhuttaall creaturessabbe puggalaall individuals (all beings)sabbe attabhava - pariyapannaall personalities (all beings with mind and body)sabbe itthoyomay all femalessabbe purisaall malessabbe ariyaall noble ones (saints)sabbe anariyaall worldlings (those yet to attain sainthood)sabbe devaall devas (deities)sabbe manussaall humanssabbe vinipatikaall those in the four woeful planesavera hontube free from enmity and dangersabyapajjha hontube free from mental sufferinganigha hontube free from physical suffering...however not answering your question,just be as kind as you can be to plants and trees etc.Someone read this sutta?, I think it's somewhere close to Buddhas death, and he tells the monks the good way of the monklife (patchimohka - spelling?), to not dig in the ground or cut grass etc. 
june 

Posted on: 2005/7/5 7:49 	
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Re: ... 

Quote: 

but how do we actually know that they do not have a mind? 
I think people who have developed their meditation to a certain degree where they've obtained the ability to know the mind of others (as well as the mind of animals I think, I have read that Ajahn Mun understood what the monkeys were saying through his ability to read minds), can know whether or not plants have a mind.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
onemind 

Posted on: 2005/7/5 10:02 

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Posts: 315 

.... 

Great answer June, I guess the only way to find out is to ask a well developed meditator. We'd have to take their word for it until we can find out for ourselves. 
----------------Being nobody, going nowhere.... 
Rajio 

Posted on: 2005/7/5 15:51 

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Re: ... 

I was told a story about a guy who went to Japan and had to give his jiko shoukai (self introduction). He quite fancied himself as the linguist and proudly presented his little speech. He finished up with "ninjin no hitobito ha shinsetsu da to omoimasu" which translated means "I think the carrot people are very kind". A Japanese person is "nihonjin" a carrot is "ninjin". There was polite applause and much mirth later.Ian Seta 
jasminka 

Posted on: 2005/7/5 18:38 	
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Re: Are cells or plants alive? 

My own view (and strictly a view) is that all matter has consciousness. So, plants, rocks and interstellar dust are all living organisms along with animals and humans in that they are capable of responding to the environment. To me, consciousness implies a capacity to respond (through bare sensation/perception). So, the whole universe is conscious.The only difference between plants, rocks and interstellar dust on the one hand, and animals and humans on the other, is that the former have no volition (cetana). They are not capable of intentional action which creates kamma. Their consciousness is therefore devoid of volition.I believe therefore that the distinction lies not in whether or not there is sentience [which strictly is (bare) perception and/or sensation leading to consciousness] but on whether or not that sentience has the capacity for volitional action, which means that the bare perception leads to determined perception and the bare sensation leads to determined sensation(feeling), such determination being determined by volition or intention.In the Pali, determinations are referred to as Sankhara.While plants have both bare sensation and bare perception, all "inanimate" matter has bare sensation (at least). Rocks and interstellar dust are capable of transmuting over time.Humans and animals are the only ones that transmute through volitional action as well. The consciousness that results from this is reflexive, which means that it is conscious of itself. All other matter does not possess this characteristic.For one reflexive consciouness to cause the transmutation of another is itself transmuting with adverse consequences. This is the essence of kamma and vipaka (cause and cause-effect). Plants and cells have no reflexive consciousness and therefore do not experience pain, sorrow, despair and death. 
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Ken_Koon 

Posted on: 2005/7/4 18:42 

Not too shy to talk 

Joined: 2005/4/12 

From: Malaysia 

Posts: 24 

Are cells or plants alive? 

I mean cells have nucleus and I heard some monk said that a cell is a life... so if that is so... plants are a living thing too? Plants have cells... have nucleus... hmm... And I once asked a buddhist whether is plant a life? He said no and I asked why... he said that plants have got no compassion unlike living things, so we consider them as a non-living thing... But my question is... how do we know whether a plant does not have compassion? 
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2005/7/4 18:42 
Re: Are cells or plants alive? Rajio
2005/7/4 19:22 
... onemind
2005/7/4 19:38 
Re: ... Ken_Koon
2005/7/4 21:14 
Re: ... onemind
2005/7/4 21:49 
Re: ... Ken_Koon
2005/7/5 0:54 
Re: ... Rajio
2005/7/5 6:00 
Re: ... Algonquin
2005/7/5 6:50 
Re: ... Rajio
2005/7/5 15:51 
Re: ... june
2005/7/5 7:49 	
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june 

Posted on: 2005/7/3 17:19 

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female ordination 

Hi, I was wondering if there is anyone here with information on the ordination of 10-precept nuns....I've written a letter to Ajahn Vayama which I will mail out soon, to see if I can just go to ordain in Australia and then return home (to Thailand) if they haven't got a place for me to stay temporarily, for like a month or so--I have met a teacher I would like to stay with in Thailand for the rest of his life or my life, depending on who goes first, but Thai monks aren't allowed to ordain women as samaneri's...but for now, I was just wondering if there are any differences in all the 10-precept nuns in all the countries that make it available (e.g. Sri Lanka, Malaysia, England, Australia, etc...). Because I think they have different names for them in different countries.Also, does anyone here know the origin of the bhikkhuni ordination in the mahayana tradition? All sects of Buddhism did start out from the same Lord Buddha, right? I am also considering bhikkhuni ordination in the future, but I want to make sure it's an unbroken lineage from the time of the Lord Buddha. Also, is anyone familiar with their precepts, because I remember a long time ago seeing them have dinner....Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 	
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june 

Posted on: 2005/7/3 17:19 

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female ordination 

Hi, I was wondering if there is anyone here with information on the ordination of 10-precept nuns....I've written a letter to Ajahn Vayama which I will mail out soon, to see if I can just go to ordain in Australia and then return home (to Thailand) if they haven't got a place for me to stay temporarily, for like a month or so--I have met a teacher I would like to stay with in Thailand for the rest of his life or my life, depending on who goes first, but Thai monks aren't allowed to ordain women as samaneri's...but for now, I was just wondering if there are any differences in all the 10-precept nuns in all the countries that make it available (e.g. Sri Lanka, Malaysia, England, Australia, etc...). Because I think they have different names for them in different countries.Also, does anyone here know the origin of the bhikkhuni ordination in the mahayana tradition? All sects of Buddhism did start out from the same Lord Buddha, right? I am also considering bhikkhuni ordination in the future, but I want to make sure it's an unbroken lineage from the time of the Lord Buddha. Also, is anyone familiar with their precepts, because I remember a long time ago seeing them have dinner....Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 	
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Posted on: 2005/7/3 17:19 

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female ordination 

Hi, I was wondering if there is anyone here with information on the ordination of 10-precept nuns....I've written a letter to Ajahn Vayama which I will mail out soon, to see if I can just go to ordain in Australia and then return home (to Thailand) if they haven't got a place for me to stay temporarily, for like a month or so--I have met a teacher I would like to stay with in Thailand for the rest of his life or my life, depending on who goes first, but Thai monks aren't allowed to ordain women as samaneri's...but for now, I was just wondering if there are any differences in all the 10-precept nuns in all the countries that make it available (e.g. Sri Lanka, Malaysia, England, Australia, etc...). Because I think they have different names for them in different countries.Also, does anyone here know the origin of the bhikkhuni ordination in the mahayana tradition? All sects of Buddhism did start out from the same Lord Buddha, right? I am also considering bhikkhuni ordination in the future, but I want to make sure it's an unbroken lineage from the time of the Lord Buddha. Also, is anyone familiar with their precepts, because I remember a long time ago seeing them have dinner....Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
bodhicitta 

Posted on: 2005/7/4 8:57 	
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Re: female ordination 

Dear June,I think the common name for a 10 preceptor is a samanara (Sarmee in Chinese). There are a few places that give women the 10 precepts. I think Aj Chah’s lineage of monastery all over the world is one of them. The precepts are the same, but the interpretation of these 10 precepts may be different in different countries.The bhikkhuni in the Mahayana tradition in China hails back to the time when the Bikkhuni tradition, lineage direct from the Buddha’s time in India/SriLanka had not died out yet. They died out because of lack of support from the laity. The Chinese Royalty at that time especially the Royal household, The Emperor’s female relatives, the Empress and her courtesans all wanted to learn the Dhamma but Monks being male could not enter the prohibited female quarters of the palace to teach them. So they influenced the Emperor to send out invitations to these fully ordained nuns in India and Srilanka of a certain number of rains to travel to China to perform the Ordination of the first Bhikkunis in China. Only Bikkhunis of over a certain number of rains to be present at the ordination, how many I forgot, but it is much more than the no of rains of a Bhikkhu who qualify to do ordinations. You also need more number of Sangha(male and female) members to be present at a Bhikkuni ordination than a Bhikkhu ordination. . Indian/Srlankan Bikkhunis accepted the invitations, travelled by boat round south east Asia to safely reach China. That is how the Bikkhuni tradition began in China. At that time, I gathered there was no Theravada nor Mahayana traditions as yet. I think the separation comes much later. Not certain about this though.The lineage has never been broken in the Chinese tradition because they have the number of fully ordained bikkhunis that are of the qualified number of rains to be present at the ordination of other nuns in the next generation. It is not happening in the Theravada tradition because they no longer have surviving fully ordained Bikkhunis. They only have samanaras, 10 preceptors. Fully ordained Bhikkhuni lineage who undertook over 300 precepts had died out.If you want to know more , read about the life of Ayya Khema, the ordained Theravada 10 preceptor who later on in her life ordained as a Mahayana Bhikkuni in the Chinese tradition, in the USA (I think).There are some differences in the precepts or shall I say interpretations of the precepts in the 2 traditions. The number of precepts taken vary slightly. I think for Mahayana bhikkhuni precepts it is about 350. For one all Mahayana Sangha members are full vegetarians who cannot partake of the 5 pungent plants i.e garlic, onions, leeks, spring onions and chives. Second they do take dinner which they call medicine meal. Thirdly a lot of them do carry and use cash as a means of convenience. They can also plant their own vegetables and cook their own meals. Their robes are also different, different design, different colour. But there are more similiarities than differences. They are all disciples of Sakyamuni Buddha, and follow his teachings.Hope this is useful. 	
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june 

Posted on: 2005/7/4 9:50 

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Re: female ordination 

thanks, your message actually calmed me down. :) because i dont understand the fuss people are making about not being able to accept mahayana bhikkhunis into the theravada tradition. it's such narrow-minded thinking. it is not in the spirit of buddhism to separate them anyways. but i don't care in any case, mahayana nun, theravada nun, whatever. i do what i want with my life.the status of ordained women in thailand is probably not going to change. it's like they've all been brainwashed or something. looks like i'm going to have to go off and be a hermit somewhere. 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Abby 

Posted on: 2005/7/4 10:34 

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Re: female ordination 

In my reading, I have come across a Thai nun who is extremely impressive. Her name is Maechee Pathomwan. Both Christopher Titmuss and Martine Bachelor included a chapter on her in their books. She teaches in Thailand and seems so touchingly serene. May be you can see if she can ordain you? 
solasaurus 

Posted on: 2005/7/4 14:15 

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Re: female ordination 

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june wrote:the status of ordained women in thailand is probably not going to change. it's like they've all been brainwashed or something. looks like i'm going to have to go off and be a hermit somewhere. 
Even Thailand is changing, despite appearances. I read an excellent article in the may issue of Eastern Horizon magazine by Bhikkhuni Kusuma. She explains how she came to her bhikkhuni ordination after decades of aspiring to the status and holding a PhD in Buddhist studies in Sri Lanka. She ordained in Korea in a ceremony that strictly adhered to the Vinaya. Interestingly, she ordained with a very adept Thai woman, whose name I have unfortunately forgotten. But I strongly recommend this article. This Thai Bhikkhuni is working against the establishment (and its worth noting that the Forest Ajahns were working against the "Establishment" for most of the 20th Century) to resurrect the bhikkhuni order and provide opportunities for Thai women to take the full ordination. If your heart is set on ordaining in Thailand, I strongly recommend that you seek a meeting with this remarkable nun. 	
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I also recall being told by a previous BSWA president (an Anglo-Australian woman) who told me that one of her original inspirations for working towards the establishment of a nuns' monastery in WA was visiting the monastery of Ajahn Gunhah (a cousin and disciple of Ajahn Chah) where there were many 10 precept samaneri's, whose practice of meditation and conduct was outstanding. If you're into the Forest Tradition, then this may be an option for you.Whatever happens, all the best! 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
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Posted on: 2005/7/3 17:19 

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female ordination 

Hi, I was wondering if there is anyone here with information on the ordination of 10-precept nuns....I've written a letter to Ajahn Vayama which I will mail out soon, to see if I can just go to ordain in Australia and then return home (to Thailand) if they haven't got a place for me to stay temporarily, for like a month or so--I have met a teacher I would like to stay with in Thailand for the rest of his life or my life, depending on who goes first, but Thai monks aren't allowed to ordain women as samaneri's...but for now, I was just wondering if there are any differences in all the 10-precept nuns in all the countries that make it available (e.g. Sri Lanka, Malaysia, England, Australia, etc...). Because I think they have different names for them in different countries.Also, does anyone here know the origin of the bhikkhuni ordination in the mahayana tradition? All sects of Buddhism did start out from the same Lord Buddha, right? I am also considering bhikkhuni ordination in the future, but I want to make sure it's an unbroken lineage from the time of the Lord Buddha. Also, is anyone familiar with their precepts, because I remember a long time ago seeing them have dinner....Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 	
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samaneri ordination in sri lanka 

Hi,Does anyone know what establishment in Sri Lanka I can contact regarding interest in samaneri ordination?Thank you,June 
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Hi,Does anyone know what establishment in Sri Lanka I can contact regarding interest in samaneri ordination?Thank you,June 
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samaneri ordination in sri lanka 

Hi,Does anyone know what establishment in Sri Lanka I can contact regarding interest in samaneri ordination?Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
june 

Posted on: 2005/7/4 8:30 

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Re: samaneri ordination in sri lanka 

for the benefit of future browsers:Ms. Ranjani De Silva50 Alwis Perera, Mawatha, Katubedda,Moratuwa, Sri LankaPhone: 0094-1-605489Fax: 0094-1-611434Ms. Ranjani De SilvaSakyadhita Training Centre115/2A Sri Dhammananda MawathaGorakana, PanaduraSRI LANKA 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it 	
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doesn't rhyme, it isn't a poem.) 
solasaurus 

Posted on: 2005/7/4 14:05 

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Re: samaneri ordination in sri lanka 

Very handy information. Thankyou! 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
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samaneri ordination in sri lanka 

Hi,Does anyone know what establishment in Sri Lanka I can contact regarding interest in samaneri ordination?Thank you,June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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» samaneri ordination in sri lankajune
2005/7/3 19:51 
Re: samaneri ordination in sri lanka june
2005/7/4 8:30 
Re: samaneri ordination in sri lanka solasaurus
2005/7/4 14:05 
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Buddhist Society of Western Australia Forum Index General Discussion black/white magic Register To Post FlatPrevious Topic | Next Topic 
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june 

Posted on: 2005/6/30 21:52 

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black/white magic 

Anyone know anything about willing people to do/say things without them knowing it?Sorry not a Buddhist question, but I'm experiencing it in a Buddhist circle, so.....I hope its ok to post it here.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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2005/6/30 21:52 
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2005/7/1 14:02 
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2005/7/1 19:04 
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2005/7/3 17:10 
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june 

Posted on: 2005/6/30 21:52 

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black/white magic 

Anyone know anything about willing people to do/say things without them knowing it?Sorry not a Buddhist question, but I'm experiencing it in a Buddhist circle, so.....I hope its ok to post it here.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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2005/6/30 21:52 
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2005/7/3 17:10 
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june 

Posted on: 2005/6/30 21:52 

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black/white magic 

Anyone know anything about willing people to do/say things without them knowing it?Sorry not a Buddhist question, but I'm experiencing it in a Buddhist circle, so.....I hope its ok to post it here.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
Elias 

Posted on: 2005/6/30 22:24 

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Re: black/white magic 

That's called low & filthy art,and it is against vinaya to use such art. 
ll 

Posted on: 2005/7/1 14:02 	
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Re: black/white magic 

I agree with Elias-Not anything I would even venture to be curious about as it is against the Vinaya and it wastes the time I might otherwise use for something productive. 
----------------Peacell 
june 

Posted on: 2005/7/1 19:04 

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Re: black/white magic 

black magic is low and filthy art perhaps but white magic can actually be used to do good...!! is it against the vinaya? i never thought to read through that as i thought it wasn't necessary/helpful for lay people.the Buddha once did will person A not to see person B, so that he could teach person A the Dhamma to realize the paths/fruits...sorry can't remember the exact story or who persons A and B were....June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
jasminka 

Posted on: 2005/7/1 20:49 

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Re: black/white magic 

The Buddha used white magic on several occasions in differing settings when he saw that the mind of the targeted individual was ripe for the realisation of the Dhamma and attainment to the Path, but was nevertheless impeded by some temporary craving (sense desire/illwill). He used his psychic power on these occasions to remove or suppress the craving to enable the person to realise the Dhamma.The instance you refer to in your post was the occasion where a bride had invited the Buddha for almsfood and upon reaching the bride's residence, the Buddha saw that both bride and groom were sufficiently advanced in their ability to realise the Dhamma. The groom however was severely distracted by the presence of the bride.To remove the groom's attachment to the bride, the Buddha willed, using his psychic powers, that the bride be invisible to the groom. When the groom regained his composure, the Buddha delivered a sermon to both bride and groom that resulted in them realising the true nature of worldly experience (transient/subject to sorrow/not-self). 	
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There are scores of other instances including occasions where the Buddha painted the picture of a beautiful young woman slowly aging and finally growing decrepit and unattractive. The Buddha's beautiful cousin, Rohini, was weaned off her attachment to her body by this means. She attained to the Path.The Buddha advised those of his disciples who had actually acquired these powers through mental purification to only use them to help bring about an end to suffering and stress in people by temporarily suppressing their mental taints that impeded the realisation of the Dhamma. In this way, he ensured that these powers would not be misused even in the slightest degree.In a discourse the title of which I am unable to recall, the Buddha likened the suffering and stress of one who has attained to the Path to a few drops of water on a blade of grass when compared to that of the one who has yet not attained to the Path, which was likened to the water in the mighty ocean. This graphically depicts the huge burden that is lifted with Path-attainment. 
jasminka 

Posted on: 2005/7/1 21:38 

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Re: black/white magic 

In my above response, I have referred to the Buddha's cousin, Princess Rohini. This turns out to be incorrect. The lady in question was Princess Janapada Kalyani, who was also a cousin on the mother's side (source: Dhammapada/Jara Vagga).Princess Rohini was a cousin on the Buddha's father's side and attained to the Path in a completely different context.Princess Kalyani is reported to have actually attained Arahanthood upon realising the transient and sorrowful nature of worldly phenomena after the Buddha's depiction, by way of his psychic power, of the transient nature of physical beauty.With Metta 
june 

Posted on: 2005/7/3 17:10 

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Re: black/white magic 

Thank you :) 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
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Buddhist Society of Western Australia Forum Index General Discussion black/white magic Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/30 21:52 

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black/white magic 

Anyone know anything about willing people to do/say things without them knowing it?Sorry not a Buddhist question, but I'm experiencing it in a Buddhist circle, so.....I hope its ok to post it here.June 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) FlatPrevious Topic | Next Topic 
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2005/7/3 17:10 
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Shan 

Posted on: 2005/7/1 11:29 

Rebirth proved scientifically 

Since rebirth has been proved scientifically by people like Professor Ian Stevenson and the article below adds more weight to it.Why doesn't the church oficially accept this fact? Isn't it the duty of the church to tell the truth to the world now than leaving people in the dark?Reincarnation is Now a Scientifically Acceptable Phenomenon - by Dr. Granville Dharmawardena, University of Colombo(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)In the seventeenth century when Rene Descartes divided everything in the universe into two realms as "Res Extensa" (matter) and "Res Cogitans" (mind), gathering knowledge within the realm of Res Extensa was called Science and the phenomenon of reincarnation got pushed into the other realm Res Cogitans which was condemned to be not respectable and not up to the dignity of Scientists to probe into. Science was considered the respectable realm to study.All important and respectable knowledge of the universe was thus restricted to science which was restricted to the study of the aspects of the universe that are measurable. Scientists accepted that the universe consisted essentially of "objects" leading to the belief that the ultimate realities of the universe are things and not beings. It was believed that everything in nature could be explained in terms of interactions of matter particles.Science developed in this framework is known as "Classical Science". Classical Science had great material success because it helped to develop technology which brought about wealth and material benefits to mankind. It helped the West to colonise the rest of the world and acquire economic dominance and political influence.The frame work of Classical Science was punctured by Henry Becquerel 	
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exactly hundred years ago, in 1896, by the discovery of Radioactivity. Albert Einstein cracked it at the beginning of this century by discovering the theory of relativity. It was totally blasted by the advent of Quantum Theory and the Uncertainty Principle. It is noteworthy that Einstein's discovery falls entirely within the realm of Res Cogitans as it did not involve any experiments or measurements.In classical science scientists made idealised mental pictures of the phenomena to be understood. Imagined mechanisms were usually presented to make various phenomena and relationships between them understood. But as Modern Science boosted man's knowledge transcending the limitations imposed by the five senses and took us to murky areas of nature, profound changes had to be introduced to procedures in science. Our ability to understand everything by way of perceptible mental pictures diminished and it became necessary to imagine models with components which behaved in ways that had no counterparts at all in the world familiar to us. Mechanisms involved in these models in most instances not only are invisible but also consist of elements that operate in ways never known in the world that we actually experience through our five senses. For example a single electron can pass through two different holes on a screen at the same time and still remain a single particle on the other side. If we use some mechanism such as flashing a light on the electron to observe through which hole it passes, then it will pass only through one of the two holes. Mechanisms of such phenomena are beyond our imagination at least at present. Mathematical models devoid of pictorial content which are typical of modern science resulted from attempts to fit the concepts of atoms and waves to the discoveries made at the end of the 19th century which led to the quantum theory. Classical science usually stood for absolute precision where as modern science stands for impossibility of absolute precision.Modern science joined up the two realms, Res Extensa and Res Cogitans and made us to understand that the universe cannot be broken up into two independent arbitrary realms as Res Extensa and Res Cogitans. They are not independent and cannot be studied completely independently. Within the establishment of modern science some of the aspects of nature that did not strictly adhere to the realm of Res Extensa, which were therefore earlier condemned as unbecoming of scientists to talk about have become respectable. Reincarnation falls into this category. Therefore scientists now have the professional clearence to scientifically investigate reincarnation. This paper does not distinguish between subtle differences among reincarnation, rebirth and rebecoming.If reincarnation is to be examined from an unbiased scientific point of view, it is necessary first of all to find a way of bypassing such unscientific barriers as religious bias. This can be done by considering the standard procedure used at present for the acceptance of any modern scientific theory and testing reincarnation by following the same procedure.Geremy Hayward has described how one ventures to deal with a new theory. He describes this procedure as a four step scientific process as follows;a) study the relevant phenomenon,b) formulate the new theory, 	
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c) use the theory to predict observations that we should be able to make if the theory is correct, andd) look for these predicted observations.Richard Feynman, Noble Laureate for Physics, describes this process in detail. He combines steps "a" and "b" and describes it as a three step process.If the observations made in the last step do not agree with the predictions of the earlier step the proposed theory is not acceptable. If they agree the theory becomes acceptable. If more and more observations show agreement the theory receives stronger scientific acceptance. Once a theory becomes scientifically accepted by this test it remains so unless someone finds reliable new data to prove its unacceptability.Reincarnation is a very old belief and a large fraction of the world population believes it. For example Rene Descartes' statement "What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life after death." in 1641 confirms his belief in reincarnation. About 20 percent of those in the Western World whose religions shun reincarnation nevertheless believe it. According to opinion polls this percentage is rising. Hence the phenomenon of reincarnation is already known and therefore the steps "a" and "b" are already there. In examining the scientific acceptability of reincarnation therefore one has only to go through the last two steps of the above scientific process. If this is done successfully the scientific acceptability of reincarnation is proved in the way any other theory of modern science is proved.Reincarnation may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new body whence it proceeds to lead a new life in the new body more or less unconscious of its past existences, but containing within itself the "essence" of the results of its past lives, which experience goes to make up its new character or personality. Thus, infancy brings to earth not a blank scroll for the beginning of a new earthly record, but it is inscribed with ancestral histories, some like the present scene, most of them unlike it and stretching back into the remote past.Reincarnation is an issue of utmost importance, one that promises to touch the ordinary man, woman and child in a profound and far reaching way. Crime statistics show that convictions are much lower among those who believe in reincarnation than among the others. If scientifically accepted, reincarnation will have a stake in defining human identity in the 21st century. There are two possible scenarios, No-Reincarnation scenario and Reincarnation scenario that can be considered. Human being is composed of the body and an immaterial part. The body which is the material part is well understood because it fell within the Classical Science realm of Res Extensa and was extensively studied by scientists. The immaterial part has not been studied by scientists because it fell within the Classical Science realm of Res Cogitans. 	
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In the No-Reincarnation scenario death is something like the Event Horizon of a black hole. Crossing the event horizon is a one way journey and after crossing it nothing can come back, not even light. Here the body disintegrates after death and the immaterial part either annihilates or gets into a scientifically unknown state and remains there for ever, ie. each individual is borne, lives one life time and at the end of it passes the event horizon of death to a state of no return.In the Reincarnation scenario death is not an event horizon because only the body, the material part, disintegrates and goes into a state of no return. The immaterial part enters into a scientifically unknown state and reappears, after a period.The above description of the phenomenon of reincarnation constitute steps "a" and "b" of the scientific process. The next step of the scientific process is looking for observations that can be predicted assuming the existence of this phenomenon, observations that have a reasonable chance of being practically examined.Abilities of individuals to carry memories of past events differ widely from individual to individual. Some people can remember events and experiences of long past whereas some easily forget things within a few years. Most people vividly remember special events such as tragic happenings for a very long time, even up to death. Under hypnosis people recollect events which they had completely forgotten. Some people have the exceptional ability to recall knowledge and experiences gathered long ago and use them when necessary. For example a friend of mine who had been discussing Advanced Level Physics with me when he was studying for the GCE AL exam long time ago, but never did any science there after escaped injury in the Central bank bomb blast by instantaneously recalling his memories discussing AL Physics. But others who had studied Physics more recently lost their eyes because that memory didn't flash back to their rescue at the time of impending disaster. As soon as my friend saw the flash of the bomb blast from his window , AL Physics flashed back to his mind and prompted to him that the shock wave comes a little while after the flash. Instantaneously he threw himself back flat on the floor before the shock wave blasted the window glasses. If reincarnation as defined earlier is true it should be possible to extend some of the above human capabilities, which result from immaterial aspects of the human being, beyond birth to the previous life and even beyond to earlier lives. Some people should be able to remember events in their past lives. Hypnosis must enhance this ability. Some must be able to make use of knowledge and experiences of past lives. With these predictions we can move on to the last stage of the scientific process, to look for these predicted observations. A large amount of data has been accumulated by research workers around the world on matters relating to reincarnation. spontaneous recall of past lives, past life therapy, child prodigies and others who can make use of knowledge and experience 	
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gathered in their past lives are some of the aspects that have been subjected to much research and investigation.The observations made on the above areas agree with the predictions made in the third stage of the scientific process thereby successfully completing the four step test for scientific acceptability. No scientifically acceptable data that can go to prove the scientific unacceptability of reincarnation have appeared in scientific literature so far.On the basis of these tests it is concluded that the scientific acceptability of the phenomenon of reincarnation is proven at least on three counts in terms of the accepted principles of modern science.A science minded person often finds it difficult to accept reincarnation because he/she had failed to perceive a reincarnation mechanism that is intelligible within the outdated Decartes' classical science frame work. But Modern Science, specifically Quantum Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena like the behaviour of electrons and we do not hesitate to accept them. Likewise with the data available we are compelled to accept reincarnation as a reality.Austrian Scientist Rudolf Steiner says,"Just as an age was once ready to receive the Copernican theory of the universe, so is our age ready for the idea of reincarnation to be brought into the general consciousness of humanity".[Back to Rebirth]The message is ready to be sent with the following file or link attachments:Shortcut to: http://www.beyondthenet.net/dhamma/reinc.htmPlease read the article by clicking on the Web address at the bottom, as it has diagrams and references to other links such as research carried out by prof Ian Stevenson etc. Thanks. FlatPrevious Topic | Next Topic 
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2005/7/1 11:29 
Re: Rebirth proved scientifically Shan
2005/7/1 19:40 
Re: Rebirth proved scientifically ojw
2005/7/3 0:39 
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Shan 

Posted on: 2005/7/1 11:29 

Rebirth proved scientifically 

Since rebirth has been proved scientifically by people like Professor Ian Stevenson and the article below adds more weight to it.Why doesn't the church oficially accept this fact? Isn't it the duty of the church to tell the truth to the world now than leaving people in the dark?Reincarnation is Now a Scientifically Acceptable Phenomenon - by Dr. Granville Dharmawardena, University of Colombo(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)In the seventeenth century when Rene Descartes divided everything in the universe into two realms as "Res Extensa" (matter) and "Res Cogitans" (mind), gathering knowledge within the realm of Res Extensa was called Science and the phenomenon of reincarnation got pushed into the other realm Res Cogitans which was condemned to be not respectable and not up to the dignity of Scientists to probe into. Science was considered the respectable realm to study.All important and respectable knowledge of the universe was thus restricted to science which was restricted to the study of the aspects of the universe that are measurable. Scientists accepted that the universe consisted essentially of "objects" leading to the belief that the ultimate realities of the universe are things and not beings. It was believed that everything in nature could be explained in terms of interactions of matter particles.Science developed in this framework is known as "Classical Science". Classical Science had great material success because it helped to develop technology which brought about wealth and material benefits to mankind. It helped the West to colonise the rest of the world and acquire economic dominance and political influence.The frame work of Classical Science was punctured by Henry Becquerel 	
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exactly hundred years ago, in 1896, by the discovery of Radioactivity. Albert Einstein cracked it at the beginning of this century by discovering the theory of relativity. It was totally blasted by the advent of Quantum Theory and the Uncertainty Principle. It is noteworthy that Einstein's discovery falls entirely within the realm of Res Cogitans as it did not involve any experiments or measurements.In classical science scientists made idealised mental pictures of the phenomena to be understood. Imagined mechanisms were usually presented to make various phenomena and relationships between them understood. But as Modern Science boosted man's knowledge transcending the limitations imposed by the five senses and took us to murky areas of nature, profound changes had to be introduced to procedures in science. Our ability to understand everything by way of perceptible mental pictures diminished and it became necessary to imagine models with components which behaved in ways that had no counterparts at all in the world familiar to us. Mechanisms involved in these models in most instances not only are invisible but also consist of elements that operate in ways never known in the world that we actually experience through our five senses. For example a single electron can pass through two different holes on a screen at the same time and still remain a single particle on the other side. If we use some mechanism such as flashing a light on the electron to observe through which hole it passes, then it will pass only through one of the two holes. Mechanisms of such phenomena are beyond our imagination at least at present. Mathematical models devoid of pictorial content which are typical of modern science resulted from attempts to fit the concepts of atoms and waves to the discoveries made at the end of the 19th century which led to the quantum theory. Classical science usually stood for absolute precision where as modern science stands for impossibility of absolute precision.Modern science joined up the two realms, Res Extensa and Res Cogitans and made us to understand that the universe cannot be broken up into two independent arbitrary realms as Res Extensa and Res Cogitans. They are not independent and cannot be studied completely independently. Within the establishment of modern science some of the aspects of nature that did not strictly adhere to the realm of Res Extensa, which were therefore earlier condemned as unbecoming of scientists to talk about have become respectable. Reincarnation falls into this category. Therefore scientists now have the professional clearence to scientifically investigate reincarnation. This paper does not distinguish between subtle differences among reincarnation, rebirth and rebecoming.If reincarnation is to be examined from an unbiased scientific point of view, it is necessary first of all to find a way of bypassing such unscientific barriers as religious bias. This can be done by considering the standard procedure used at present for the acceptance of any modern scientific theory and testing reincarnation by following the same procedure.Geremy Hayward has described how one ventures to deal with a new theory. He describes this procedure as a four step scientific process as follows;a) study the relevant phenomenon,b) formulate the new theory, 	
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c) use the theory to predict observations that we should be able to make if the theory is correct, andd) look for these predicted observations.Richard Feynman, Noble Laureate for Physics, describes this process in detail. He combines steps "a" and "b" and describes it as a three step process.If the observations made in the last step do not agree with the predictions of the earlier step the proposed theory is not acceptable. If they agree the theory becomes acceptable. If more and more observations show agreement the theory receives stronger scientific acceptance. Once a theory becomes scientifically accepted by this test it remains so unless someone finds reliable new data to prove its unacceptability.Reincarnation is a very old belief and a large fraction of the world population believes it. For example Rene Descartes' statement "What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life after death." in 1641 confirms his belief in reincarnation. About 20 percent of those in the Western World whose religions shun reincarnation nevertheless believe it. According to opinion polls this percentage is rising. Hence the phenomenon of reincarnation is already known and therefore the steps "a" and "b" are already there. In examining the scientific acceptability of reincarnation therefore one has only to go through the last two steps of the above scientific process. If this is done successfully the scientific acceptability of reincarnation is proved in the way any other theory of modern science is proved.Reincarnation may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new body whence it proceeds to lead a new life in the new body more or less unconscious of its past existences, but containing within itself the "essence" of the results of its past lives, which experience goes to make up its new character or personality. Thus, infancy brings to earth not a blank scroll for the beginning of a new earthly record, but it is inscribed with ancestral histories, some like the present scene, most of them unlike it and stretching back into the remote past.Reincarnation is an issue of utmost importance, one that promises to touch the ordinary man, woman and child in a profound and far reaching way. Crime statistics show that convictions are much lower among those who believe in reincarnation than among the others. If scientifically accepted, reincarnation will have a stake in defining human identity in the 21st century. There are two possible scenarios, No-Reincarnation scenario and Reincarnation scenario that can be considered. Human being is composed of the body and an immaterial part. The body which is the material part is well understood because it fell within the Classical Science realm of Res Extensa and was extensively studied by scientists. The immaterial part has not been studied by scientists because it fell within the Classical Science realm of Res Cogitans. 	
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In the No-Reincarnation scenario death is something like the Event Horizon of a black hole. Crossing the event horizon is a one way journey and after crossing it nothing can come back, not even light. Here the body disintegrates after death and the immaterial part either annihilates or gets into a scientifically unknown state and remains there for ever, ie. each individual is borne, lives one life time and at the end of it passes the event horizon of death to a state of no return.In the Reincarnation scenario death is not an event horizon because only the body, the material part, disintegrates and goes into a state of no return. The immaterial part enters into a scientifically unknown state and reappears, after a period.The above description of the phenomenon of reincarnation constitute steps "a" and "b" of the scientific process. The next step of the scientific process is looking for observations that can be predicted assuming the existence of this phenomenon, observations that have a reasonable chance of being practically examined.Abilities of individuals to carry memories of past events differ widely from individual to individual. Some people can remember events and experiences of long past whereas some easily forget things within a few years. Most people vividly remember special events such as tragic happenings for a very long time, even up to death. Under hypnosis people recollect events which they had completely forgotten. Some people have the exceptional ability to recall knowledge and experiences gathered long ago and use them when necessary. For example a friend of mine who had been discussing Advanced Level Physics with me when he was studying for the GCE AL exam long time ago, but never did any science there after escaped injury in the Central bank bomb blast by instantaneously recalling his memories discussing AL Physics. But others who had studied Physics more recently lost their eyes because that memory didn't flash back to their rescue at the time of impending disaster. As soon as my friend saw the flash of the bomb blast from his window , AL Physics flashed back to his mind and prompted to him that the shock wave comes a little while after the flash. Instantaneously he threw himself back flat on the floor before the shock wave blasted the window glasses. If reincarnation as defined earlier is true it should be possible to extend some of the above human capabilities, which result from immaterial aspects of the human being, beyond birth to the previous life and even beyond to earlier lives. Some people should be able to remember events in their past lives. Hypnosis must enhance this ability. Some must be able to make use of knowledge and experiences of past lives. With these predictions we can move on to the last stage of the scientific process, to look for these predicted observations. A large amount of data has been accumulated by research workers around the world on matters relating to reincarnation. spontaneous recall of past lives, past life therapy, child prodigies and others who can make use of knowledge and experience 	
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gathered in their past lives are some of the aspects that have been subjected to much research and investigation.The observations made on the above areas agree with the predictions made in the third stage of the scientific process thereby successfully completing the four step test for scientific acceptability. No scientifically acceptable data that can go to prove the scientific unacceptability of reincarnation have appeared in scientific literature so far.On the basis of these tests it is concluded that the scientific acceptability of the phenomenon of reincarnation is proven at least on three counts in terms of the accepted principles of modern science.A science minded person often finds it difficult to accept reincarnation because he/she had failed to perceive a reincarnation mechanism that is intelligible within the outdated Decartes' classical science frame work. But Modern Science, specifically Quantum Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena like the behaviour of electrons and we do not hesitate to accept them. Likewise with the data available we are compelled to accept reincarnation as a reality.Austrian Scientist Rudolf Steiner says,"Just as an age was once ready to receive the Copernican theory of the universe, so is our age ready for the idea of reincarnation to be brought into the general consciousness of humanity".[Back to Rebirth]The message is ready to be sent with the following file or link attachments:Shortcut to: http://www.beyondthenet.net/dhamma/reinc.htmPlease read the article by clicking on the Web address at the bottom, as it has diagrams and references to other links such as research carried out by prof Ian Stevenson etc. Thanks. FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/1 11:29 

Rebirth proved scientifically 

Since rebirth has been proved scientifically by people like Professor Ian Stevenson and the article below adds more weight to it.Why doesn't the church oficially accept this fact? Isn't it the duty of the church to tell the truth to the world now than leaving people in the dark?Reincarnation is Now a Scientifically Acceptable Phenomenon - by Dr. Granville Dharmawardena, University of Colombo(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)In the seventeenth century when Rene Descartes divided everything in the universe into two realms as "Res Extensa" (matter) and "Res Cogitans" (mind), gathering knowledge within the realm of Res Extensa was called Science and the phenomenon of reincarnation got pushed into the other realm Res Cogitans which was condemned to be not respectable and not up to the dignity of Scientists to probe into. Science was considered the respectable realm to study.All important and respectable knowledge of the universe was thus restricted to science which was restricted to the study of the aspects of the universe that are measurable. Scientists accepted that the universe consisted essentially of "objects" leading to the belief that the ultimate realities of the universe are things and not beings. It was believed that everything in nature could be explained in terms of interactions of matter particles.Science developed in this framework is known as "Classical Science". Classical Science had great material success because it helped to develop technology which brought about wealth and material benefits to mankind. It helped the West to colonise the rest of the world and acquire economic dominance and political influence. 	
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The frame work of Classical Science was punctured by Henry Becquerel exactly hundred years ago, in 1896, by the discovery of Radioactivity. Albert Einstein cracked it at the beginning of this century by discovering the theory of relativity. It was totally blasted by the advent of Quantum Theory and the Uncertainty Principle. It is noteworthy that Einstein's discovery falls entirely within the realm of Res Cogitans as it did not involve any experiments or measurements.In classical science scientists made idealised mental pictures of the phenomena to be understood. Imagined mechanisms were usually presented to make various phenomena and relationships between them understood. But as Modern Science boosted man's knowledge transcending the limitations imposed by the five senses and took us to murky areas of nature, profound changes had to be introduced to procedures in science. Our ability to understand everything by way of perceptible mental pictures diminished and it became necessary to imagine models with components which behaved in ways that had no counterparts at all in the world familiar to us. Mechanisms involved in these models in most instances not only are invisible but also consist of elements that operate in ways never known in the world that we actually experience through our five senses. For example a single electron can pass through two different holes on a screen at the same time and still remain a single particle on the other side. If we use some mechanism such as flashing a light on the electron to observe through which hole it passes, then it will pass only through one of the two holes. Mechanisms of such phenomena are beyond our imagination at least at present. Mathematical models devoid of pictorial content which are typical of modern science resulted from attempts to fit the concepts of atoms and waves to the discoveries made at the end of the 19th century which led to the quantum theory. Classical science usually stood for absolute precision where as modern science stands for impossibility of absolute precision.Modern science joined up the two realms, Res Extensa and Res Cogitans and made us to understand that the universe cannot be broken up into two independent arbitrary realms as Res Extensa and Res Cogitans. They are not independent and cannot be studied completely independently. Within the establishment of modern science some of the aspects of nature that did not strictly adhere to the realm of Res Extensa, which were therefore earlier condemned as unbecoming of scientists to talk about have become respectable. Reincarnation falls into this category. Therefore scientists now have the professional clearence to scientifically investigate reincarnation. This paper does not distinguish between subtle differences among reincarnation, rebirth and rebecoming.If reincarnation is to be examined from an unbiased scientific point of view, it is necessary first of all to find a way of bypassing such unscientific barriers as religious bias. This can be done by considering the standard procedure used at present for the acceptance of any modern scientific theory and testing reincarnation by following the same procedure.Geremy Hayward has described how one ventures to deal with a new theory. He describes this procedure as a four step scientific process as follows;a) study the relevant phenomenon, 	
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b) formulate the new theory,c) use the theory to predict observations that we should be able to make if the theory is correct, andd) look for these predicted observations.Richard Feynman, Noble Laureate for Physics, describes this process in detail. He combines steps "a" and "b" and describes it as a three step process.If the observations made in the last step do not agree with the predictions of the earlier step the proposed theory is not acceptable. If they agree the theory becomes acceptable. If more and more observations show agreement the theory receives stronger scientific acceptance. Once a theory becomes scientifically accepted by this test it remains so unless someone finds reliable new data to prove its unacceptability.Reincarnation is a very old belief and a large fraction of the world population believes it. For example Rene Descartes' statement "What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life after death." in 1641 confirms his belief in reincarnation. About 20 percent of those in the Western World whose religions shun reincarnation nevertheless believe it. According to opinion polls this percentage is rising. Hence the phenomenon of reincarnation is already known and therefore the steps "a" and "b" are already there. In examining the scientific acceptability of reincarnation therefore one has only to go through the last two steps of the above scientific process. If this is done successfully the scientific acceptability of reincarnation is proved in the way any other theory of modern science is proved.Reincarnation may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new body whence it proceeds to lead a new life in the new body more or less unconscious of its past existences, but containing within itself the "essence" of the results of its past lives, which experience goes to make up its new character or personality. Thus, infancy brings to earth not a blank scroll for the beginning of a new earthly record, but it is inscribed with ancestral histories, some like the present scene, most of them unlike it and stretching back into the remote past.Reincarnation is an issue of utmost importance, one that promises to touch the ordinary man, woman and child in a profound and far reaching way. Crime statistics show that convictions are much lower among those who believe in reincarnation than among the others. If scientifically accepted, reincarnation will have a stake in defining human identity in the 21st century. There are two possible scenarios, No-Reincarnation scenario and Reincarnation scenario that can be considered. Human being is composed of the body and an immaterial part. The body which is the material part is well understood because it fell within the Classical Science realm of Res Extensa and was extensively studied by scientists. The immaterial part has not been studied by scientists because it fell within the Classical Science realm of Res Cogitans. 	
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more... 	

In the No-Reincarnation scenario death is something like the Event Horizon of a black hole. Crossing the event horizon is a one way journey and after crossing it nothing can come back, not even light. Here the body disintegrates after death and the immaterial part either annihilates or gets into a scientifically unknown state and remains there for ever, ie. each individual is borne, lives one life time and at the end of it passes the event horizon of death to a state of no return.In the Reincarnation scenario death is not an event horizon because only the body, the material part, disintegrates and goes into a state of no return. The immaterial part enters into a scientifically unknown state and reappears, after a period.The above description of the phenomenon of reincarnation constitute steps "a" and "b" of the scientific process. The next step of the scientific process is looking for observations that can be predicted assuming the existence of this phenomenon, observations that have a reasonable chance of being practically examined.Abilities of individuals to carry memories of past events differ widely from individual to individual. Some people can remember events and experiences of long past whereas some easily forget things within a few years. Most people vividly remember special events such as tragic happenings for a very long time, even up to death. Under hypnosis people recollect events which they had completely forgotten. Some people have the exceptional ability to recall knowledge and experiences gathered long ago and use them when necessary. For example a friend of mine who had been discussing Advanced Level Physics with me when he was studying for the GCE AL exam long time ago, but never did any science there after escaped injury in the Central bank bomb blast by instantaneously recalling his memories discussing AL Physics. But others who had studied Physics more recently lost their eyes because that memory didn't flash back to their rescue at the time of impending disaster. As soon as my friend saw the flash of the bomb blast from his window , AL Physics flashed back to his mind and prompted to him that the shock wave comes a little while after the flash. Instantaneously he threw himself back flat on the floor before the shock wave blasted the window glasses. If reincarnation as defined earlier is true it should be possible to extend some of the above human capabilities, which result from immaterial aspects of the human being, beyond birth to the previous life and even beyond to earlier lives. Some people should be able to remember events in their past lives. Hypnosis must enhance this ability. Some must be able to make use of knowledge and experiences of past lives. With these predictions we can move on to the last stage of the scientific process, to look for these predicted observations. A large amount of data has been accumulated by research workers around the world on matters relating to reincarnation. spontaneous recall of past lives, past life therapy, 	
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child prodigies and others who can make use of knowledge and experience gathered in their past lives are some of the aspects that have been subjected to much research and investigation.The observations made on the above areas agree with the predictions made in the third stage of the scientific process thereby successfully completing the four step test for scientific acceptability. No scientifically acceptable data that can go to prove the scientific unacceptability of reincarnation have appeared in scientific literature so far.On the basis of these tests it is concluded that the scientific acceptability of the phenomenon of reincarnation is proven at least on three counts in terms of the accepted principles of modern science.A science minded person often finds it difficult to accept reincarnation because he/she had failed to perceive a reincarnation mechanism that is intelligible within the outdated Decartes' classical science frame work. But Modern Science, specifically Quantum Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena like the behaviour of electrons and we do not hesitate to accept them. Likewise with the data available we are compelled to accept reincarnation as a reality.Austrian Scientist Rudolf Steiner says,"Just as an age was once ready to receive the Copernican theory of the universe, so is our age ready for the idea of reincarnation to be brought into the general consciousness of humanity".[Back to Rebirth]The message is ready to be sent with the following file or link attachments:Shortcut to: http://www.beyondthenet.net/dhamma/reinc.htmPlease read the article by clicking on the Web address at the bottom, as it has diagrams and references to other links such as research carried out by prof Ian Stevenson etc. Thanks. 
Shan 

Posted on: 2005/7/1 19:40 

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Posts: 4 

Re: Rebirth proved scientifically 

Please read the above article by clicking on the Web address at the bottom, as it has diagrams and references to other links such as research carried out by Prof Ian Stevenson etc. Thanks. With metthaShan 
ojw 

Posted on: 2005/7/3 0:39 

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Posts: 26 

Re: Rebirth proved scientifically 

Thank you Shan. Joy be in your heart. 	
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Buddhist Society of Western Australia Forum Index General Discussion Rebirth proved scientifically Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/7/1 11:29 

Rebirth proved scientifically 

Since rebirth has been proved scientifically by people like Professor Ian Stevenson and the article below adds more weight to it.Why doesn't the church oficially accept this fact? Isn't it the duty of the church to tell the truth to the world now than leaving people in the dark?Reincarnation is Now a Scientifically Acceptable Phenomenon - by Dr. Granville Dharmawardena, University of Colombo(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)In the seventeenth century when Rene Descartes divided everything in the universe into two realms as "Res Extensa" (matter) and "Res Cogitans" (mind), gathering knowledge within the realm of Res Extensa was called Science and the phenomenon of reincarnation got pushed into the other realm Res Cogitans which was condemned to be not respectable and not up to the dignity of Scientists to probe into. Science was considered the respectable realm to study.All important and respectable knowledge of the universe was thus restricted to science which was restricted to the study of the aspects of the universe that are measurable. Scientists accepted that the universe consisted essentially of "objects" leading to the belief that the ultimate realities of the universe are things and not beings. It was believed that everything in nature could be explained in terms of interactions of matter particles.Science developed in this framework is known as "Classical Science". Classical Science had great material success because it helped to develop technology which brought about wealth and material benefits to mankind. It helped the West to colonise the rest of the world and acquire economic dominance and political influence.The frame work of Classical Science was punctured by Henry Becquerel 	
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exactly hundred years ago, in 1896, by the discovery of Radioactivity. Albert Einstein cracked it at the beginning of this century by discovering the theory of relativity. It was totally blasted by the advent of Quantum Theory and the Uncertainty Principle. It is noteworthy that Einstein's discovery falls entirely within the realm of Res Cogitans as it did not involve any experiments or measurements.In classical science scientists made idealised mental pictures of the phenomena to be understood. Imagined mechanisms were usually presented to make various phenomena and relationships between them understood. But as Modern Science boosted man's knowledge transcending the limitations imposed by the five senses and took us to murky areas of nature, profound changes had to be introduced to procedures in science. Our ability to understand everything by way of perceptible mental pictures diminished and it became necessary to imagine models with components which behaved in ways that had no counterparts at all in the world familiar to us. Mechanisms involved in these models in most instances not only are invisible but also consist of elements that operate in ways never known in the world that we actually experience through our five senses. For example a single electron can pass through two different holes on a screen at the same time and still remain a single particle on the other side. If we use some mechanism such as flashing a light on the electron to observe through which hole it passes, then it will pass only through one of the two holes. Mechanisms of such phenomena are beyond our imagination at least at present. Mathematical models devoid of pictorial content which are typical of modern science resulted from attempts to fit the concepts of atoms and waves to the discoveries made at the end of the 19th century which led to the quantum theory. Classical science usually stood for absolute precision where as modern science stands for impossibility of absolute precision.Modern science joined up the two realms, Res Extensa and Res Cogitans and made us to understand that the universe cannot be broken up into two independent arbitrary realms as Res Extensa and Res Cogitans. They are not independent and cannot be studied completely independently. Within the establishment of modern science some of the aspects of nature that did not strictly adhere to the realm of Res Extensa, which were therefore earlier condemned as unbecoming of scientists to talk about have become respectable. Reincarnation falls into this category. Therefore scientists now have the professional clearence to scientifically investigate reincarnation. This paper does not distinguish between subtle differences among reincarnation, rebirth and rebecoming.If reincarnation is to be examined from an unbiased scientific point of view, it is necessary first of all to find a way of bypassing such unscientific barriers as religious bias. This can be done by considering the standard procedure used at present for the acceptance of any modern scientific theory and testing reincarnation by following the same procedure.Geremy Hayward has described how one ventures to deal with a new theory. He describes this procedure as a four step scientific process as follows;a) study the relevant phenomenon,b) formulate the new theory, 	
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c) use the theory to predict observations that we should be able to make if the theory is correct, andd) look for these predicted observations.Richard Feynman, Noble Laureate for Physics, describes this process in detail. He combines steps "a" and "b" and describes it as a three step process.If the observations made in the last step do not agree with the predictions of the earlier step the proposed theory is not acceptable. If they agree the theory becomes acceptable. If more and more observations show agreement the theory receives stronger scientific acceptance. Once a theory becomes scientifically accepted by this test it remains so unless someone finds reliable new data to prove its unacceptability.Reincarnation is a very old belief and a large fraction of the world population believes it. For example Rene Descartes' statement "What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life after death." in 1641 confirms his belief in reincarnation. About 20 percent of those in the Western World whose religions shun reincarnation nevertheless believe it. According to opinion polls this percentage is rising. Hence the phenomenon of reincarnation is already known and therefore the steps "a" and "b" are already there. In examining the scientific acceptability of reincarnation therefore one has only to go through the last two steps of the above scientific process. If this is done successfully the scientific acceptability of reincarnation is proved in the way any other theory of modern science is proved.Reincarnation may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new body whence it proceeds to lead a new life in the new body more or less unconscious of its past existences, but containing within itself the "essence" of the results of its past lives, which experience goes to make up its new character or personality. Thus, infancy brings to earth not a blank scroll for the beginning of a new earthly record, but it is inscribed with ancestral histories, some like the present scene, most of them unlike it and stretching back into the remote past.Reincarnation is an issue of utmost importance, one that promises to touch the ordinary man, woman and child in a profound and far reaching way. Crime statistics show that convictions are much lower among those who believe in reincarnation than among the others. If scientifically accepted, reincarnation will have a stake in defining human identity in the 21st century. There are two possible scenarios, No-Reincarnation scenario and Reincarnation scenario that can be considered. Human being is composed of the body and an immaterial part. The body which is the material part is well understood because it fell within the Classical Science realm of Res Extensa and was extensively studied by scientists. The immaterial part has not been studied by scientists because it fell within the Classical Science realm of Res Cogitans. 	
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In the No-Reincarnation scenario death is something like the Event Horizon of a black hole. Crossing the event horizon is a one way journey and after crossing it nothing can come back, not even light. Here the body disintegrates after death and the immaterial part either annihilates or gets into a scientifically unknown state and remains there for ever, ie. each individual is borne, lives one life time and at the end of it passes the event horizon of death to a state of no return.In the Reincarnation scenario death is not an event horizon because only the body, the material part, disintegrates and goes into a state of no return. The immaterial part enters into a scientifically unknown state and reappears, after a period.The above description of the phenomenon of reincarnation constitute steps "a" and "b" of the scientific process. The next step of the scientific process is looking for observations that can be predicted assuming the existence of this phenomenon, observations that have a reasonable chance of being practically examined.Abilities of individuals to carry memories of past events differ widely from individual to individual. Some people can remember events and experiences of long past whereas some easily forget things within a few years. Most people vividly remember special events such as tragic happenings for a very long time, even up to death. Under hypnosis people recollect events which they had completely forgotten. Some people have the exceptional ability to recall knowledge and experiences gathered long ago and use them when necessary. For example a friend of mine who had been discussing Advanced Level Physics with me when he was studying for the GCE AL exam long time ago, but never did any science there after escaped injury in the Central bank bomb blast by instantaneously recalling his memories discussing AL Physics. But others who had studied Physics more recently lost their eyes because that memory didn't flash back to their rescue at the time of impending disaster. As soon as my friend saw the flash of the bomb blast from his window , AL Physics flashed back to his mind and prompted to him that the shock wave comes a little while after the flash. Instantaneously he threw himself back flat on the floor before the shock wave blasted the window glasses. If reincarnation as defined earlier is true it should be possible to extend some of the above human capabilities, which result from immaterial aspects of the human being, beyond birth to the previous life and even beyond to earlier lives. Some people should be able to remember events in their past lives. Hypnosis must enhance this ability. Some must be able to make use of knowledge and experiences of past lives. With these predictions we can move on to the last stage of the scientific process, to look for these predicted observations. A large amount of data has been accumulated by research workers around the world on matters relating to reincarnation. spontaneous recall of past lives, past life therapy, child prodigies and others who can make use of knowledge and experience 	
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gathered in their past lives are some of the aspects that have been subjected to much research and investigation.The observations made on the above areas agree with the predictions made in the third stage of the scientific process thereby successfully completing the four step test for scientific acceptability. No scientifically acceptable data that can go to prove the scientific unacceptability of reincarnation have appeared in scientific literature so far.On the basis of these tests it is concluded that the scientific acceptability of the phenomenon of reincarnation is proven at least on three counts in terms of the accepted principles of modern science.A science minded person often finds it difficult to accept reincarnation because he/she had failed to perceive a reincarnation mechanism that is intelligible within the outdated Decartes' classical science frame work. But Modern Science, specifically Quantum Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena like the behaviour of electrons and we do not hesitate to accept them. Likewise with the data available we are compelled to accept reincarnation as a reality.Austrian Scientist Rudolf Steiner says,"Just as an age was once ready to receive the Copernican theory of the universe, so is our age ready for the idea of reincarnation to be brought into the general consciousness of humanity".[Back to Rebirth]The message is ready to be sent with the following file or link attachments:Shortcut to: http://www.beyondthenet.net/dhamma/reinc.htmPlease read the article by clicking on the Web address at the bottom, as it has diagrams and references to other links such as research carried out by prof Ian Stevenson etc. Thanks. FlatPrevious Topic | Next Topic 
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2005/7/1 11:29 
Re: Rebirth proved scientifically Shan
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Re: Rebirth proved scientifically ojw
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Buddhist Society of Western Australia Forum Index General Discussion Path to Stream Entry Register To Post FlatPrevious Topic | Next Topic 
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jasminka 

Posted on: 2005/6/28 13:20 

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Path to Stream Entry 

I have read that a meditator on the path to stream entry develops eqanimity (upekkha) towards all conditioned phenomena, losing both attachment and aversion towards worldly matters.I have also read however, that a stream entrant is yet not freed of gross forms of craving.I am unable to reconcile these two positions in my mind. If a person on the path develops eqanimity (no attachment/aversion) just prior to entering the stream leading to unbinding (nibbana), then how is it that a person who has actually gained the path be yet not free of craving and hence, can in fact be leading a conjugal existence?I hope this question is not to be resolved through meditation only, or am I in some state of confusion in not being able to differentiate clearly? Is craving not attachment/aversion? FlatPrevious Topic | Next Topic 
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2005/6/28 13:20 
Re: Path to Stream Entry june
2005/6/28 16:49 
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2005/6/28 23:42 
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2005/6/29 21:25 
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Posted on: 2005/6/28 13:20 

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Path to Stream Entry 

I have read that a meditator on the path to stream entry develops eqanimity (upekkha) towards all conditioned phenomena, losing both attachment and aversion towards worldly matters.I have also read however, that a stream entrant is yet not freed of gross forms of craving.I am unable to reconcile these two positions in my mind. If a person on the path develops eqanimity (no attachment/aversion) just prior to entering the stream leading to unbinding (nibbana), then how is it that a person who has actually gained the path be yet not free of craving and hence, can in fact be leading a conjugal existence?I hope this question is not to be resolved through meditation only, or am I in some state of confusion in not being able to differentiate clearly? Is craving not attachment/aversion? FlatPrevious Topic | Next Topic 
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» Path to Stream Entryjasminka
2005/6/28 13:20 
Re: Path to Stream Entry june
2005/6/28 16:49 
Re: Path to Stream Entry shamin
2005/6/28 23:42 
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2005/6/29 21:25 
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jasminka 

Posted on: 2005/6/28 13:20 

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Path to Stream Entry 

I have read that a meditator on the path to stream entry develops eqanimity (upekkha) towards all conditioned phenomena, losing both attachment and aversion towards worldly matters.I have also read however, that a stream entrant is yet not freed of gross forms of craving.I am unable to reconcile these two positions in my mind. If a person on the path develops eqanimity (no attachment/aversion) just prior to entering the stream leading to unbinding (nibbana), then how is it that a person who has actually gained the path be yet not free of craving and hence, can in fact be leading a conjugal existence?I hope this question is not to be resolved through meditation only, or am I in some state of confusion in not being able to differentiate clearly? Is craving not attachment/aversion? 
june 

Posted on: 2005/6/28 16:49 

Re: Path to Stream Entry 

Hi,Equanimity is one of the ten perfections that you're supposed to be developing all the way to enlightenment (arahantship). I think that one on the path to stream entry has certainly developed equanimity to a point, but perhaps it has not yet been perfected....also, the amount of equanimity that has been developed, i think, varies from person to person.also, i am not sure if you can define equanimity as "no aversion/attachment"...in Buddhist scriptures, I think equanimity is to say that "all beings are owners of their karma..." so, for example, this means, you help people when you can, but put yourself in equanimity when there is nothing you can do, believing that all beings are owners 	
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of their karma. But I am not sure if this is the only definition possible.in talking about the four levels of attainments from stream entry until arahantship, people talk about elimination of the 10 fetters (which you can look up using google), and i dont think equanimity is one of them, so i think we can't judge a person's level of attainment with the development of equanimity.i think the translation between pali and english makes things more difficult. craving is tanha in pali. attachment, i think, is upadana (which i am used to defining as clinging), and aversion has got another pali word (which i cant remember at the moment)....i can say that craving is the origin of suffering (the second noble truth), and that the two of ten fetters that are to be eliminated at the stage of anagami are sensual desire and ill-will (in English maybe you can call them attachment and aversion as well)..........i hope that makes some sense.cheers,june 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
shamin 

Posted on: 2005/6/28 23:42 

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From: Colombo, Sri Lanka 

Posts: 35 

Re: Path to Stream Entry 

Dear jasminka,Yes, a meditator on the path to stream entry develops equanimity towards conditioned phenomena.No, that person does not loose both attachment and aversion to worldly matters at the stage of Stream Entry.Thoughts of attachment and aversion continue to arise.But these thoughts THEMSELVES are identified as conditioned phenomena and equanimity is developed towards them.Yes, a Stream Entrant is not freed of craving.An Non-Returner(Anagami) is freed of all sensual craving(=gross forms of craving)(to sight,sound,smell,taste and touch)An Arhanth is freed of all forms of craving(the above + craving for a birth in the brahma worlds)Yes, a Stream Entrant can well be leading a conjugal existence. Absolute celibacy is only necessary for an Once-Returner(Sakudagami) and above.Remember, a Stream Entrant is free of 3 factors: 1. Doubt regarding Lord Buddha, Dhamma and Arya Sanga 	
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2. Engaging in practices beyond the Noble Eightfold Path as means of salvation3. Self view regarding the Five Aggregates These can be expalined further if necessary.May Stream Entry be closer to you! 
jasminka 

Posted on: 2005/6/29 21:25 

Not too shy to talk 

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Posts: 29 

Re: Path to Stream Entry 

Thank you to you both, June and Shamin, for your respective responses. They have helped in further clarifying my understanding.I had been reflecting since my original post and realized that equanimity may well mean indifference towards craving arising in the mind. Indifference may well be the absence of attachment or aversion, craving being sense desires and illwill (both of which are in the nature of craving). So, a stream entrant is indifferent (both free of attachment and free of aversion) to craving (sense desires and illwill), which is to say s/he is free of clinging to cravings that arise in the mind.With regard to equanimity, I now find that texts I have read describe a state of being free from attachment/ aversion. I have not understood that it means resigning to kamma in the face of a difficulty that is beyond resolution (which, correctly or incorrectly, is the sense I am reading into your response), although I have to wonder whether this does not actually point in the general direction of freeing oneself from attachment/aversion. For is it not by attachment/aversion (or clinging to sense desires/illwill with attachment or aversion) that one compounds a kamma?In hindsight I now see that I was probably confusing craving with clinging. I have found it difficult to differentiate between the two because I have been unable to conceive that a person free of attachment/aversion to sense desires/anger/illwill can in fact still hold the latter. It still does not make sense, but I suppose it is yet possible and the path to unbinding requires the removal of these unwholesome states.Thanks again for your posts.With Mettajasminka 
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Buddhist Society of Western Australia Forum Index General Discussion Path to Stream Entry Register To Post FlatPrevious Topic | Next Topic 
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jasminka 

Posted on: 2005/6/28 13:20 

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Path to Stream Entry 

I have read that a meditator on the path to stream entry develops eqanimity (upekkha) towards all conditioned phenomena, losing both attachment and aversion towards worldly matters.I have also read however, that a stream entrant is yet not freed of gross forms of craving.I am unable to reconcile these two positions in my mind. If a person on the path develops eqanimity (no attachment/aversion) just prior to entering the stream leading to unbinding (nibbana), then how is it that a person who has actually gained the path be yet not free of craving and hence, can in fact be leading a conjugal existence?I hope this question is not to be resolved through meditation only, or am I in some state of confusion in not being able to differentiate clearly? Is craving not attachment/aversion? FlatPrevious Topic | Next Topic 
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» Path to Stream Entryjasminka
2005/6/28 13:20 
Re: Path to Stream Entry june
2005/6/28 16:49 
Re: Path to Stream Entry shamin
2005/6/28 23:42 
Re: Path to Stream Entry jasminka
2005/6/29 21:25 
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Buddhist Society of Western Australia Forum Index General Discussion suggestions for Vegan-ism Register To Post FlatPrevious Topic | Next Topic 
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Elias 

Posted on: 2005/6/23 20:23 

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suggestions for Vegan-ism 

Basically, a few suggestions for the vegetarian/vegan eater:Never tell anyone who eat different then you, that "I eat better of the two".Never tell anyone who eat different then you, that "You eat worse then me".Never think of anyone who eat different then you, that "I'm a better person, because I eat this way, and they eat that way".Never think of anyone who eat different then you, that "They are to be non-respected, blamed & they are causing suffering & not knowing the better of things, because I eat this way, and they eat that way"It's not what we eat, which makes us a good or a bad person, what makes us a good person? Acts of goodwill does, and what makes us a bad person, acts of ill-will does.I read (or heard) that Ajahn Brahm said: it's more important what comes out of the mouth, then what is coming inside it"This is how to eat vegetarian or veganwith non-conflict with different kind of eaters.We let others live their own life,let them do what they want.We don't try forcing others to do the same things we do,we live in calm and peace with different kinds of people. FlatPrevious Topic | Next Topic 
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Re: suggestions for Vegan-ism ojw
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Elias 

Posted on: 2005/6/23 20:23 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

suggestions for Vegan-ism 

Basically, a few suggestions for the vegetarian/vegan eater:Never tell anyone who eat different then you, that "I eat better of the two".Never tell anyone who eat different then you, that "You eat worse then me".Never think of anyone who eat different then you, that "I'm a better person, because I eat this way, and they eat that way".Never think of anyone who eat different then you, that "They are to be non-respected, blamed & they are causing suffering & not knowing the better of things, because I eat this way, and they eat that way"It's not what we eat, which makes us a good or a bad person, what makes us a good person? Acts of goodwill does, and what makes us a bad person, acts of ill-will does.I read (or heard) that Ajahn Brahm said: it's more important what comes out of the mouth, then what is coming inside it"This is how to eat vegetarian or veganwith non-conflict with different kind of eaters.We let others live their own life,let them do what they want.We don't try forcing others to do the same things we do,we live in calm and peace with different kinds of people. FlatPrevious Topic | Next Topic 
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Elias 

Posted on: 2005/6/23 20:23 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

suggestions for Vegan-ism 

Basically, a few suggestions for the vegetarian/vegan eater:Never tell anyone who eat different then you, that "I eat better of the two".Never tell anyone who eat different then you, that "You eat worse then me".Never think of anyone who eat different then you, that "I'm a better person, because I eat this way, and they eat that way".Never think of anyone who eat different then you, that "They are to be non-respected, blamed & they are causing suffering & not knowing the better of things, because I eat this way, and they eat that way"It's not what we eat, which makes us a good or a bad person, what makes us a good person? Acts of goodwill does, and what makes us a bad person, acts of ill-will does.I read (or heard) that Ajahn Brahm said: it's more important what comes out of the mouth, then what is coming inside it"This is how to eat vegetarian or veganwith non-conflict with different kind of eaters.We let others live their own life,let them do what they want.We don't try forcing others to do the same things we do,we live in calm and peace with different kinds of people. 
ojw 

Posted on: 2005/6/27 16:36 	
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Re: suggestions for Vegan-ism 

Advice well spoken for good digestion. 
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Elias 

Posted on: 2005/6/23 20:23 

Not too shy to talk 

Joined: 2005/1/9 

From: Sweden 

Posts: 39 

suggestions for Vegan-ism 

Basically, a few suggestions for the vegetarian/vegan eater:Never tell anyone who eat different then you, that "I eat better of the two".Never tell anyone who eat different then you, that "You eat worse then me".Never think of anyone who eat different then you, that "I'm a better person, because I eat this way, and they eat that way".Never think of anyone who eat different then you, that "They are to be non-respected, blamed & they are causing suffering & not knowing the better of things, because I eat this way, and they eat that way"It's not what we eat, which makes us a good or a bad person, what makes us a good person? Acts of goodwill does, and what makes us a bad person, acts of ill-will does.I read (or heard) that Ajahn Brahm said: it's more important what comes out of the mouth, then what is coming inside it"This is how to eat vegetarian or veganwith non-conflict with different kind of eaters.We let others live their own life,let them do what they want.We don't try forcing others to do the same things we do,we live in calm and peace with different kinds of people. FlatPrevious Topic | Next Topic 
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Re: suggestions for Vegan-ism ojw
2005/6/27 16:36 
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WhiteLotus 

Posted on: 2005/4/28 23:46 

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conflicting attitudes to life 

hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind?Thanks!! 
solasaurus 

Posted on: 2005/4/29 9:20 

Re: conflicting attitudes to life 

[quote="WhiteLotus"]hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. 
Either profound - or hifalutin. I remember once having asked one of the Ajahns a series of deep philosophical questions being told that "the vulture flies high in the sky but still comes down to feed". That brought me back to earth. I think your question is very relevant to a lot of people and has relevant, practical application to life. :)[quote="WhiteLotus"]My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind? 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=285&forum=7&move=prev&topic_time=1119861374 (1 of 7) [31.07.2005 19:47:28]Buddhist Society of Western Australia - Forum

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Fear not, many people experience similar 'clashes of values' in their lives. In your case, I think you're very lucky. An MBA does not necessarily lead to a commerce-oriented career. Such skills could be used in the not-for-profit sector, working for charity or something like this. Of course there's less money to be made in this area, but the personal satisfaction of helping others is much greater and is more consistent with community and spiritual values. Just last week I bumped into a young woman who is one of our members working in a major bank in the city. We got talking and she told me that she's studying law as well as working full time in a responsible position in the bank (she already has a commerce degree). Can you guess what her dream was? To start an orphanage! :) I found this very inspiring that such an intelligent, motivated and well qualified person had as a goal, not making buckets of money, but helping others.However, this is only one potential avenue. Just because you qualify with an MBA doesn't mean you will work "in that area". For instance:1. I know someone who spent five years studying to become a psychologist, got to the end and then decided he didn't want to be a psychologist. He is now happy with his position as a librarian.2. I know another young person who did honours in philosophy and is now the I.T. manager for a rapidly growing retail chain (and yes, he does quite a lot of volunteer work for the BSWA too!)3. I know a young woman who completed here degree in pharmacy and then became a nun. 4. One of the Ajahns who is abbot of one of Australia's newest monasteries had a successful career in music before he quit that to become a monk.and so on...There are many avenues open to you White Lotus. Keep an open mind and a positive attitude and you will be surprised at where life can lead you! :) If your heart is true to your spiritual values, the most unexpected thing that will come your way will be the surprising amount of joy and happiness that lay on your path. ;) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
onemind 

Posted on: 2005/4/29 10:30 	
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Quote: 

Either profound - or hifalutin. 
lol, Sadhu :)Quote: 

"the vulture flies high in the sky but still comes down to feed" 
god he's good, he should come here :)Hi WhiteLotus, I am in exactly the same position as you, and Sols post really was great :)If making lots of money is the life for you, you can do it while remaining detatched, and the detached attitude will probably make it easier :)When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. But over time, new goals and dreams have arisen to better coincide with the buddhist attitude to life and it has made life all round, more meaningful and enjoyable. 
kris 

Posted on: 2005/4/29 20:50 

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Quote: 

When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. 
How familiar! I think I actually went through a brief period of mourning for my lost illusions, to the extent that I stepped back from Buddhism to make sure. But I was hooked! :D metta,kris 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
WhiteLotus 

Posted on: 2005/4/30 0:27 	
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Thank u all! It really helps to know there truly are others going thru the same experiences. It's one thing to hear it in the dhamma talks, its another to actually interact with some.The disillusion and disinterest I sometimes feel of late can be paralysing; I have to force myself just to "live life" and I know that's wrong. I feel like a yo-yo, bouncing up and down but being manipulated by somebody who isn't that great at bouncing a yo-yo!! If I don't have to live through my own life, I would probably find it quite a comedy.I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. But Sols is right. It can be quite exciting to keep an open and positive frame of mind while waiting to see what happens to yourself next, you never know. And definitely -- relax, its all out of control! It sure is from where I am! 
solasaurus 

Posted on: 2005/4/30 9:25 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

[quote="WhiteLotus"]I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! 
Brilliant! :D What an inspiring aspiration to help others, especially the elderly who are so often forgotten and uncared for, who have feelings and so much to offer. It can and will be done, it's just a matter of someone with the vision, and the drive to achieve that vision. If you come to Perth, I will support you in trying to attain this dream.[quote="WhiteLotus"]On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. What do you mean by "fortune"? You mean money? How much money will be enough? However, if you mean by fortune the Three Jewels - the Buddha, Dhamma and Sangha - then I can quite understand what you mean by fortune. Personally my life has been so enriched, so much more happy and free since discovering the value of the Three Jewels that I feel as though I'm living on top of Treasure Mountain. I've found my fortune. Good luck finding yours! :) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western Australia 	
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Dreamer 

Posted on: 2005/4/30 11:06 

Not too shy to talk 

Joined: 2004/12/9 

From: Perth, Western Australia 

Posts: 30 

Hi WhiteLotus,Some years ago I remember someone asking a very similar question of Ajahn Brahm. Why bother to strive or improve. If I remember correctly basically he said that there was nothing wrong to have an ambition or aspirition and to work hard or strive towards it. However the trick was to not have a craving for that goal or aspiration. For example if you were to work very hard towards a dream whether it works out or not you should still be happy. If things don't work out you can at least say or content yourself with the thought "well I gave it my best try but maybe it wasn't meant to be this time" or something like that. You should feel no suffering. If on the other hand you have a goal which you don't attain and then you feel absolutely miserable, very disappointed and dejected then you are suffering and this was because you were craving the final outcome. I'm not sure if I explained that very well, but I hope you get the meaning. Don't crave your aspiration, rather work hard and know within your heart that whether things work out or not you will still be happy.It seems like a find line to tread, but actually it is very simple to follow and when you are able to start thinking like this life suddenly becomes very uncomplicated. You will feel a weight lift off your shoulders. I speak from experience here.With Metta,Dreamer 
----------------"Mere suffering exists, no sufferer is found;The deed is, but no doer of the deed is there;Nibbána is, but not the man that enters it;The Path is, but no traveller on it is seen." 
quarkgirl 

Posted on: 2005/4/30 11:28 

I used to work in a building society, I needed a job, I liked my job. It involved some things that I felt uncomfortable with, selling credit cards, loans, for example. I knew that I was making money for someone and that the people I was selling them to were losing it. However, as a counterbalance I was kind to my customers . I sold things only to people who I believed (and I knew my customers well as we were a small branch) would be responsible. I made efforts to sort out problems when they arose, not pass them on to someone else. There was one elderly lady whose husband had died. She was alone, her family were far from her. She was very scared because her husband had taken care of her affairs. I used to read her letters for her and help her understand them, I helped her arrange for all her accounts to be 	
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placed in her name (even those in other banks). I made calls for her. I helped her with bills. I basically helped her through those first few months and I continued to help her. I saw her get better as time went on. This was personally very gratifying as she was a lovely person. When I left she bought me a lovely gift.There was also a homeless old lady who used to write poetry and she would bring it in to read to me. She didn't even have an account. My boss would tell me to get rid of her and I FLATLY refused! I said that would be wrong because it was important to her and didn't really cost us anything at all. Fortunately my boss knew I was a good worker and didn't sack me........LOL!I knew many of my customers well. Before I worked there there were several customers (known as the difficult ones that nobody wanted to serve because they complained and were unhappy). I used to help them because I realised that there was a reason. I know that I was doing a good job and I think that was important. By the end the cranky ones would come to me and be pleasant and if there as a problem they were OK with it because they simply knew that I would take it seriously.I had to do things that I didn't always like. But I know that life is like that. But what I think is that I really made an effort to balance it with things that were genuinely helpful. I felt good about working there, even though it was a commercial enterprise. I felt good because I know that my customers were looked after in the best way by me. If I hadn't been there for that lady who had lost her husband, who would have helped her? Maybe someone, but I'm glad it was me.I think you can do both. It's harder if you are in a position of authority, but I have to tell you that even the smallest decisions that you make can have an impact on customers and employees and if you are going into business with a buddhist outlook and try your best to implement it, then you will make a difference to people. From the perspective of an employee a good boss is very important.Hope that this is of some use.q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! FlatPrevious Topic | Next Topic 
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» conflicting attitudes to lifeWhiteLotus
2005/4/28 23:46 
Re: conflicting attitudes to life bodhicitta
2005/6/27 9:04 
Re: conflicting attitudes to life solasaurus
2005/4/29 9:20 onemind
2005/4/29 10:30 	
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kris
2005/4/29 20:50 WhiteLotus
2005/4/30 0:27 solasaurus
2005/4/30 9:25 Dreamer
2005/4/30 11:06 quarkgirl
2005/4/30 11:28 
Re: WhiteLotus
2005/5/12 0:13 
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WhiteLotus 

Posted on: 2005/4/28 23:46 

Just popping in 

Joined: 2005/4/28 

From: 

Posts: 9 

conflicting attitudes to life 

hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind?Thanks!! 
solasaurus 

Posted on: 2005/4/29 9:20 

Re: conflicting attitudes to life 

[quote="WhiteLotus"]hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. 
Either profound - or hifalutin. I remember once having asked one of the Ajahns a series of deep philosophical questions being told that "the vulture flies high in the sky but still comes down to feed". That brought me back to earth. I think your question is very relevant to a lot of people and has relevant, practical application to life. :)[quote="WhiteLotus"]My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind? 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=175&forum=7 (1 of 7) [31.07.2005 19:47:40]Buddhist Society of Western Australia - Forum

Moderator 

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Posts: 293 
Fear not, many people experience similar 'clashes of values' in their lives. In your case, I think you're very lucky. An MBA does not necessarily lead to a commerce-oriented career. Such skills could be used in the not-for-profit sector, working for charity or something like this. Of course there's less money to be made in this area, but the personal satisfaction of helping others is much greater and is more consistent with community and spiritual values. Just last week I bumped into a young woman who is one of our members working in a major bank in the city. We got talking and she told me that she's studying law as well as working full time in a responsible position in the bank (she already has a commerce degree). Can you guess what her dream was? To start an orphanage! :) I found this very inspiring that such an intelligent, motivated and well qualified person had as a goal, not making buckets of money, but helping others.However, this is only one potential avenue. Just because you qualify with an MBA doesn't mean you will work "in that area". For instance:1. I know someone who spent five years studying to become a psychologist, got to the end and then decided he didn't want to be a psychologist. He is now happy with his position as a librarian.2. I know another young person who did honours in philosophy and is now the I.T. manager for a rapidly growing retail chain (and yes, he does quite a lot of volunteer work for the BSWA too!)3. I know a young woman who completed here degree in pharmacy and then became a nun. 4. One of the Ajahns who is abbot of one of Australia's newest monasteries had a successful career in music before he quit that to become a monk.and so on...There are many avenues open to you White Lotus. Keep an open mind and a positive attitude and you will be surprised at where life can lead you! :) If your heart is true to your spiritual values, the most unexpected thing that will come your way will be the surprising amount of joy and happiness that lay on your path. ;) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
onemind 

Posted on: 2005/4/29 10:30 	
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Quote: 

Either profound - or hifalutin. 
lol, Sadhu :)Quote: 

"the vulture flies high in the sky but still comes down to feed" 
god he's good, he should come here :)Hi WhiteLotus, I am in exactly the same position as you, and Sols post really was great :)If making lots of money is the life for you, you can do it while remaining detatched, and the detached attitude will probably make it easier :)When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. But over time, new goals and dreams have arisen to better coincide with the buddhist attitude to life and it has made life all round, more meaningful and enjoyable. 
kris 

Posted on: 2005/4/29 20:50 

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Quote: 

When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. 
How familiar! I think I actually went through a brief period of mourning for my lost illusions, to the extent that I stepped back from Buddhism to make sure. But I was hooked! :D metta,kris 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
WhiteLotus 

Posted on: 2005/4/30 0:27 	
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Thank u all! It really helps to know there truly are others going thru the same experiences. It's one thing to hear it in the dhamma talks, its another to actually interact with some.The disillusion and disinterest I sometimes feel of late can be paralysing; I have to force myself just to "live life" and I know that's wrong. I feel like a yo-yo, bouncing up and down but being manipulated by somebody who isn't that great at bouncing a yo-yo!! If I don't have to live through my own life, I would probably find it quite a comedy.I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. But Sols is right. It can be quite exciting to keep an open and positive frame of mind while waiting to see what happens to yourself next, you never know. And definitely -- relax, its all out of control! It sure is from where I am! 
solasaurus 

Posted on: 2005/4/30 9:25 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

[quote="WhiteLotus"]I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! 
Brilliant! :D What an inspiring aspiration to help others, especially the elderly who are so often forgotten and uncared for, who have feelings and so much to offer. It can and will be done, it's just a matter of someone with the vision, and the drive to achieve that vision. If you come to Perth, I will support you in trying to attain this dream.[quote="WhiteLotus"]On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. What do you mean by "fortune"? You mean money? How much money will be enough? However, if you mean by fortune the Three Jewels - the Buddha, Dhamma and Sangha - then I can quite understand what you mean by fortune. Personally my life has been so enriched, so much more happy and free since discovering the value of the Three Jewels that I feel as though I'm living on top of Treasure Mountain. I've found my fortune. Good luck finding yours! :) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western Australia 	
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Dreamer 

Posted on: 2005/4/30 11:06 

Not too shy to talk 

Joined: 2004/12/9 

From: Perth, Western Australia 

Posts: 30 

Hi WhiteLotus,Some years ago I remember someone asking a very similar question of Ajahn Brahm. Why bother to strive or improve. If I remember correctly basically he said that there was nothing wrong to have an ambition or aspirition and to work hard or strive towards it. However the trick was to not have a craving for that goal or aspiration. For example if you were to work very hard towards a dream whether it works out or not you should still be happy. If things don't work out you can at least say or content yourself with the thought "well I gave it my best try but maybe it wasn't meant to be this time" or something like that. You should feel no suffering. If on the other hand you have a goal which you don't attain and then you feel absolutely miserable, very disappointed and dejected then you are suffering and this was because you were craving the final outcome. I'm not sure if I explained that very well, but I hope you get the meaning. Don't crave your aspiration, rather work hard and know within your heart that whether things work out or not you will still be happy.It seems like a find line to tread, but actually it is very simple to follow and when you are able to start thinking like this life suddenly becomes very uncomplicated. You will feel a weight lift off your shoulders. I speak from experience here.With Metta,Dreamer 
----------------"Mere suffering exists, no sufferer is found;The deed is, but no doer of the deed is there;Nibbána is, but not the man that enters it;The Path is, but no traveller on it is seen." 
quarkgirl 

Posted on: 2005/4/30 11:28 

I used to work in a building society, I needed a job, I liked my job. It involved some things that I felt uncomfortable with, selling credit cards, loans, for example. I knew that I was making money for someone and that the people I was selling them to were losing it. However, as a counterbalance I was kind to my customers . I sold things only to people who I believed (and I knew my customers well as we were a small branch) would be responsible. I made efforts to sort out problems when they arose, not pass them on to someone else. There was one elderly lady whose husband had died. She was alone, her family were far from her. She was very scared because her husband had taken care of her affairs. I used to read her letters for her and help her understand them, I helped her arrange for all her accounts to be 	
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Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

placed in her name (even those in other banks). I made calls for her. I helped her with bills. I basically helped her through those first few months and I continued to help her. I saw her get better as time went on. This was personally very gratifying as she was a lovely person. When I left she bought me a lovely gift.There was also a homeless old lady who used to write poetry and she would bring it in to read to me. She didn't even have an account. My boss would tell me to get rid of her and I FLATLY refused! I said that would be wrong because it was important to her and didn't really cost us anything at all. Fortunately my boss knew I was a good worker and didn't sack me........LOL!I knew many of my customers well. Before I worked there there were several customers (known as the difficult ones that nobody wanted to serve because they complained and were unhappy). I used to help them because I realised that there was a reason. I know that I was doing a good job and I think that was important. By the end the cranky ones would come to me and be pleasant and if there as a problem they were OK with it because they simply knew that I would take it seriously.I had to do things that I didn't always like. But I know that life is like that. But what I think is that I really made an effort to balance it with things that were genuinely helpful. I felt good about working there, even though it was a commercial enterprise. I felt good because I know that my customers were looked after in the best way by me. If I hadn't been there for that lady who had lost her husband, who would have helped her? Maybe someone, but I'm glad it was me.I think you can do both. It's harder if you are in a position of authority, but I have to tell you that even the smallest decisions that you make can have an impact on customers and employees and if you are going into business with a buddhist outlook and try your best to implement it, then you will make a difference to people. From the perspective of an employee a good boss is very important.Hope that this is of some use.q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! FlatPrevious Topic | Next Topic 
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» conflicting attitudes to lifeWhiteLotus
2005/4/28 23:46 
Re: conflicting attitudes to life bodhicitta
2005/6/27 9:04 
Re: conflicting attitudes to life solasaurus
2005/4/29 9:20 onemind
2005/4/29 10:30 	
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kris
2005/4/29 20:50 WhiteLotus
2005/4/30 0:27 solasaurus
2005/4/30 9:25 Dreamer
2005/4/30 11:06 quarkgirl
2005/4/30 11:28 
Re: WhiteLotus
2005/5/12 0:13 
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WhiteLotus 

Posted on: 2005/4/28 23:46 

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conflicting attitudes to life 

hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind?Thanks!! 
solasaurus 

Posted on: 2005/4/29 9:20 

Re: conflicting attitudes to life 

[quote="WhiteLotus"]hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. 
Either profound - or hifalutin. I remember once having asked one of the Ajahns a series of deep philosophical questions being told that "the vulture flies high in the sky but still comes down to feed". That brought me back to earth. I think your question is very relevant to a lot of people and has relevant, practical application to life. :)[quote="WhiteLotus"]My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future! 	
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Is there any advice on how I can cope with this conflict in my mind? Fear not, many people experience similar 'clashes of values' in their lives. In your case, I think you're very lucky. An MBA does not necessarily lead to a commerce-oriented career. Such skills could be used in the not-for-profit sector, working for charity or something like this. Of course there's less money to be made in this area, but the personal satisfaction of helping others is much greater and is more consistent with community and spiritual values. Just last week I bumped into a young woman who is one of our members working in a major bank in the city. We got talking and she told me that she's studying law as well as working full time in a responsible position in the bank (she already has a commerce degree). Can you guess what her dream was? To start an orphanage! :) I found this very inspiring that such an intelligent, motivated and well qualified person had as a goal, not making buckets of money, but helping others.However, this is only one potential avenue. Just because you qualify with an MBA doesn't mean you will work "in that area". For instance:1. I know someone who spent five years studying to become a psychologist, got to the end and then decided he didn't want to be a psychologist. He is now happy with his position as a librarian.2. I know another young person who did honours in philosophy and is now the I.T. manager for a rapidly growing retail chain (and yes, he does quite a lot of volunteer work for the BSWA too!)3. I know a young woman who completed here degree in pharmacy and then became a nun. 4. One of the Ajahns who is abbot of one of Australia's newest monasteries had a successful career in music before he quit that to become a monk.and so on...There are many avenues open to you White Lotus. Keep an open mind and a positive attitude and you will be surprised at where life can lead you! :) If your heart is true to your spiritual values, the most unexpected thing that will come your way will be the surprising amount of joy and happiness that lay on your path. ;) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
onemind 

Posted on: 2005/4/29 10:30 	
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Quote: 

Either profound - or hifalutin. 
lol, Sadhu :)Quote: 

"the vulture flies high in the sky but still comes down to feed" 
god he's good, he should come here :)Hi WhiteLotus, I am in exactly the same position as you, and Sols post really was great :)If making lots of money is the life for you, you can do it while remaining detatched, and the detached attitude will probably make it easier :)When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. But over time, new goals and dreams have arisen to better coincide with the buddhist attitude to life and it has made life all round, more meaningful and enjoyable. 
kris 

Posted on: 2005/4/29 20:50 

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Quote: 

When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. 
How familiar! I think I actually went through a brief period of mourning for my lost illusions, to the extent that I stepped back from Buddhism to make sure. But I was hooked! :D metta,kris 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
WhiteLotus 

Posted on: 2005/4/30 0:27 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=175&forum=7 (3 of 7) [31.07.2005 19:47:59]Buddhist Society of Western Australia - Forum

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Just popping in 

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From: 

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Thank u all! It really helps to know there truly are others going thru the same experiences. It's one thing to hear it in the dhamma talks, its another to actually interact with some.The disillusion and disinterest I sometimes feel of late can be paralysing; I have to force myself just to "live life" and I know that's wrong. I feel like a yo-yo, bouncing up and down but being manipulated by somebody who isn't that great at bouncing a yo-yo!! If I don't have to live through my own life, I would probably find it quite a comedy.I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. But Sols is right. It can be quite exciting to keep an open and positive frame of mind while waiting to see what happens to yourself next, you never know. And definitely -- relax, its all out of control! It sure is from where I am! 
solasaurus 

Posted on: 2005/4/30 9:25 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

[quote="WhiteLotus"]I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! 
Brilliant! :D What an inspiring aspiration to help others, especially the elderly who are so often forgotten and uncared for, who have feelings and so much to offer. It can and will be done, it's just a matter of someone with the vision, and the drive to achieve that vision. If you come to Perth, I will support you in trying to attain this dream.[quote="WhiteLotus"]On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. What do you mean by "fortune"? You mean money? How much money will be enough? However, if you mean by fortune the Three Jewels - the Buddha, Dhamma and Sangha - then I can quite understand what you mean by fortune. Personally my life has been so enriched, so much more happy and free since discovering the value of the Three Jewels that I feel as though I'm living on top of Treasure Mountain. I've found my fortune. Good luck finding yours! :) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western Australia 	
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Buddhist Council of Western Australia 
Dreamer 

Posted on: 2005/4/30 11:06 

Not too shy to talk 

Joined: 2004/12/9 

From: Perth, Western Australia 

Posts: 30 

Hi WhiteLotus,Some years ago I remember someone asking a very similar question of Ajahn Brahm. Why bother to strive or improve. If I remember correctly basically he said that there was nothing wrong to have an ambition or aspirition and to work hard or strive towards it. However the trick was to not have a craving for that goal or aspiration. For example if you were to work very hard towards a dream whether it works out or not you should still be happy. If things don't work out you can at least say or content yourself with the thought "well I gave it my best try but maybe it wasn't meant to be this time" or something like that. You should feel no suffering. If on the other hand you have a goal which you don't attain and then you feel absolutely miserable, very disappointed and dejected then you are suffering and this was because you were craving the final outcome. I'm not sure if I explained that very well, but I hope you get the meaning. Don't crave your aspiration, rather work hard and know within your heart that whether things work out or not you will still be happy.It seems like a find line to tread, but actually it is very simple to follow and when you are able to start thinking like this life suddenly becomes very uncomplicated. You will feel a weight lift off your shoulders. I speak from experience here.With Metta,Dreamer 
----------------"Mere suffering exists, no sufferer is found;The deed is, but no doer of the deed is there;Nibbána is, but not the man that enters it;The Path is, but no traveller on it is seen." 
quarkgirl 

Posted on: 2005/4/30 11:28 

I used to work in a building society, I needed a job, I liked my job. It involved some things that I felt uncomfortable with, selling credit cards, loans, for example. I knew that I was making money for someone and that the people I was selling them to were losing it. However, as a counterbalance I was kind to my customers . I sold things only to people who I believed (and I knew my customers well as we were a small branch) would be responsible. I made efforts to sort out problems when they arose, not pass them on to someone else. There was one elderly lady whose husband had died. She was alone, her family were far from her. She was very scared because her husband had taken care of her affairs. I used to read her letters for her and help her understand them, I helped her arrange for all her accounts to be 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=175&forum=7 (5 of 7) [31.07.2005 19:47:59]Buddhist Society of Western Australia - Forum

Just popping in 

Joined: 2005/4/27 

From: 

Posts: 11 

placed in her name (even those in other banks). I made calls for her. I helped her with bills. I basically helped her through those first few months and I continued to help her. I saw her get better as time went on. This was personally very gratifying as she was a lovely person. When I left she bought me a lovely gift.There was also a homeless old lady who used to write poetry and she would bring it in to read to me. She didn't even have an account. My boss would tell me to get rid of her and I FLATLY refused! I said that would be wrong because it was important to her and didn't really cost us anything at all. Fortunately my boss knew I was a good worker and didn't sack me........LOL!I knew many of my customers well. Before I worked there there were several customers (known as the difficult ones that nobody wanted to serve because they complained and were unhappy). I used to help them because I realised that there was a reason. I know that I was doing a good job and I think that was important. By the end the cranky ones would come to me and be pleasant and if there as a problem they were OK with it because they simply knew that I would take it seriously.I had to do things that I didn't always like. But I know that life is like that. But what I think is that I really made an effort to balance it with things that were genuinely helpful. I felt good about working there, even though it was a commercial enterprise. I felt good because I know that my customers were looked after in the best way by me. If I hadn't been there for that lady who had lost her husband, who would have helped her? Maybe someone, but I'm glad it was me.I think you can do both. It's harder if you are in a position of authority, but I have to tell you that even the smallest decisions that you make can have an impact on customers and employees and if you are going into business with a buddhist outlook and try your best to implement it, then you will make a difference to people. From the perspective of an employee a good boss is very important.Hope that this is of some use.q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! 
WhiteLotus 

Posted on: 2005/5/12 0:13 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=flat&topic_id=175&forum=7 (6 of 7) [31.07.2005 19:47:59]Buddhist Society of Western Australia - Forum

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Joined: 2005/4/28 

From: 

Posts: 9 

Re: 

Dear Dreamer, quarkgirl,Thank you very much for sharing your thoughts, they are very helpful indeed. It seems that the key always goes back to being "balanced" in everything. And that's always the toughest! I'm constantly surrounded by people whose notion of living life to the "fullest" is filling up every single minute with as intense an experience as they can get. They are constantly striving and pushing themselves to the limit. I have to constantly remind myself of my own beliefs - and what my heart tells me is the right attitude to take. It's a constant struggle though. Dreamer's words particularly helped: "Don't crave your aspiration, rather work hard and know within your heart that whether things work out or not you will still be happy." 
---------------- 
bodhicitta 

Posted on: 2005/6/27 9:04 

Quite a regular 

Joined: 2005/5/5 

From: new zealand 

Posts: 47 

Re: conflicting attitudes to life 

Many of The Buddha's lay supporters are successful career people, some are royalty, some are doctors, some are business people, many are farmers, even some are courtesans. I remember there was one who was an actor, who came to see the Buddha.The secret is do not allow your planning or your ambition or your career posses you. In other words, you work to live not live to work. You could apply the Buddha's teaching in your working life, e.g have a right livelihood. the Buddha taught that there 5 livelihoods that will hinder us in our spritual path. So if i were you i would not work for any breweries once I completed my MBA. Always apply the 5 precepts in all your dealings at work. Then I would follow the Buddha's teaching of sharing what I've earned 1 part for myself, 1 for my family, 1 for my investments and the last one for charity. There are many more of his teachings that you could apply that could help you to be a good Buddhist as well as having a good successful career. 
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Buddhist Society of Western Australia Forum Index General Discussion conflicting attitudes to life Register To Post FlatPrevious Topic | Next Topic 
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WhiteLotus 

Posted on: 2005/4/28 23:46 

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Posts: 9 

conflicting attitudes to life 

hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind?Thanks!! 
solasaurus 

Posted on: 2005/4/29 9:20 

Re: conflicting attitudes to life 

[quote="WhiteLotus"]hi, i'm almost embarrassed to ask, because the current discussions all seem so profound. 
Either profound - or hifalutin. I remember once having asked one of the Ajahns a series of deep philosophical questions being told that "the vulture flies high in the sky but still comes down to feed". That brought me back to earth. I think your question is very relevant to a lot of people and has relevant, practical application to life. :)[quote="WhiteLotus"]My question is very simple - I'm currently doing an MBA, and I find myself struggling to balance the buddhism attitude to life (of contentment, non-grasping, attitudes in which I find peace) and what I seem to be expected to do now and after my MBA, which is to get a "good" job. I feel almost guilty when I'm not obsessed with planning for my future!Is there any advice on how I can cope with this conflict in my mind? 	
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Fear not, many people experience similar 'clashes of values' in their lives. In your case, I think you're very lucky. An MBA does not necessarily lead to a commerce-oriented career. Such skills could be used in the not-for-profit sector, working for charity or something like this. Of course there's less money to be made in this area, but the personal satisfaction of helping others is much greater and is more consistent with community and spiritual values. Just last week I bumped into a young woman who is one of our members working in a major bank in the city. We got talking and she told me that she's studying law as well as working full time in a responsible position in the bank (she already has a commerce degree). Can you guess what her dream was? To start an orphanage! :) I found this very inspiring that such an intelligent, motivated and well qualified person had as a goal, not making buckets of money, but helping others.However, this is only one potential avenue. Just because you qualify with an MBA doesn't mean you will work "in that area". For instance:1. I know someone who spent five years studying to become a psychologist, got to the end and then decided he didn't want to be a psychologist. He is now happy with his position as a librarian.2. I know another young person who did honours in philosophy and is now the I.T. manager for a rapidly growing retail chain (and yes, he does quite a lot of volunteer work for the BSWA too!)3. I know a young woman who completed here degree in pharmacy and then became a nun. 4. One of the Ajahns who is abbot of one of Australia's newest monasteries had a successful career in music before he quit that to become a monk.and so on...There are many avenues open to you White Lotus. Keep an open mind and a positive attitude and you will be surprised at where life can lead you! :) If your heart is true to your spiritual values, the most unexpected thing that will come your way will be the surprising amount of joy and happiness that lay on your path. ;) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
onemind 

Posted on: 2005/4/29 10:30 	
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Quote: 

Either profound - or hifalutin. 
lol, Sadhu :)Quote: 

"the vulture flies high in the sky but still comes down to feed" 
god he's good, he should come here :)Hi WhiteLotus, I am in exactly the same position as you, and Sols post really was great :)If making lots of money is the life for you, you can do it while remaining detatched, and the detached attitude will probably make it easier :)When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. But over time, new goals and dreams have arisen to better coincide with the buddhist attitude to life and it has made life all round, more meaningful and enjoyable. 
kris 

Posted on: 2005/4/29 20:50 

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Quote: 

When I first seriously got into buddhism, I wish I never had because all my goals and dreams became pointless. 
How familiar! I think I actually went through a brief period of mourning for my lost illusions, to the extent that I stepped back from Buddhism to make sure. But I was hooked! :D metta,kris 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
WhiteLotus 

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Thank u all! It really helps to know there truly are others going thru the same experiences. It's one thing to hear it in the dhamma talks, its another to actually interact with some.The disillusion and disinterest I sometimes feel of late can be paralysing; I have to force myself just to "live life" and I know that's wrong. I feel like a yo-yo, bouncing up and down but being manipulated by somebody who isn't that great at bouncing a yo-yo!! If I don't have to live through my own life, I would probably find it quite a comedy.I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. But Sols is right. It can be quite exciting to keep an open and positive frame of mind while waiting to see what happens to yourself next, you never know. And definitely -- relax, its all out of control! It sure is from where I am! 
solasaurus 

Posted on: 2005/4/30 9:25 

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[quote="WhiteLotus"]I do have a dream, but its something which my "guts" always tell me will just be a dream - to open up a CHEERFUL home for the aged, where old people are actually happy and have people who actually spend time to listen to them! 
Brilliant! :D What an inspiring aspiration to help others, especially the elderly who are so often forgotten and uncared for, who have feelings and so much to offer. It can and will be done, it's just a matter of someone with the vision, and the drive to achieve that vision. If you come to Perth, I will support you in trying to attain this dream.[quote="WhiteLotus"]On the other hand, I manage to convince myself - at times - that I need to "earn my fortune first", so that I can take care of myself, before I can help others. hmm. What do you mean by "fortune"? You mean money? How much money will be enough? However, if you mean by fortune the Three Jewels - the Buddha, Dhamma and Sangha - then I can quite understand what you mean by fortune. Personally my life has been so enriched, so much more happy and free since discovering the value of the Three Jewels that I feel as though I'm living on top of Treasure Mountain. I've found my fortune. Good luck finding yours! :) 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western Australia 	
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Posted on: 2005/4/30 11:06 

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Hi WhiteLotus,Some years ago I remember someone asking a very similar question of Ajahn Brahm. Why bother to strive or improve. If I remember correctly basically he said that there was nothing wrong to have an ambition or aspirition and to work hard or strive towards it. However the trick was to not have a craving for that goal or aspiration. For example if you were to work very hard towards a dream whether it works out or not you should still be happy. If things don't work out you can at least say or content yourself with the thought "well I gave it my best try but maybe it wasn't meant to be this time" or something like that. You should feel no suffering. If on the other hand you have a goal which you don't attain and then you feel absolutely miserable, very disappointed and dejected then you are suffering and this was because you were craving the final outcome. I'm not sure if I explained that very well, but I hope you get the meaning. Don't crave your aspiration, rather work hard and know within your heart that whether things work out or not you will still be happy.It seems like a find line to tread, but actually it is very simple to follow and when you are able to start thinking like this life suddenly becomes very uncomplicated. You will feel a weight lift off your shoulders. I speak from experience here.With Metta,Dreamer 
----------------"Mere suffering exists, no sufferer is found;The deed is, but no doer of the deed is there;Nibbána is, but not the man that enters it;The Path is, but no traveller on it is seen." 
quarkgirl 

Posted on: 2005/4/30 11:28 

I used to work in a building society, I needed a job, I liked my job. It involved some things that I felt uncomfortable with, selling credit cards, loans, for example. I knew that I was making money for someone and that the people I was selling them to were losing it. However, as a counterbalance I was kind to my customers . I sold things only to people who I believed (and I knew my customers well as we were a small branch) would be responsible. I made efforts to sort out problems when they arose, not pass them on to someone else. There was one elderly lady whose husband had died. She was alone, her family were far from her. She was very scared because her husband had taken care of her affairs. I used to read her letters for her and help her understand them, I helped her arrange for all her accounts to be 	
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placed in her name (even those in other banks). I made calls for her. I helped her with bills. I basically helped her through those first few months and I continued to help her. I saw her get better as time went on. This was personally very gratifying as she was a lovely person. When I left she bought me a lovely gift.There was also a homeless old lady who used to write poetry and she would bring it in to read to me. She didn't even have an account. My boss would tell me to get rid of her and I FLATLY refused! I said that would be wrong because it was important to her and didn't really cost us anything at all. Fortunately my boss knew I was a good worker and didn't sack me........LOL!I knew many of my customers well. Before I worked there there were several customers (known as the difficult ones that nobody wanted to serve because they complained and were unhappy). I used to help them because I realised that there was a reason. I know that I was doing a good job and I think that was important. By the end the cranky ones would come to me and be pleasant and if there as a problem they were OK with it because they simply knew that I would take it seriously.I had to do things that I didn't always like. But I know that life is like that. But what I think is that I really made an effort to balance it with things that were genuinely helpful. I felt good about working there, even though it was a commercial enterprise. I felt good because I know that my customers were looked after in the best way by me. If I hadn't been there for that lady who had lost her husband, who would have helped her? Maybe someone, but I'm glad it was me.I think you can do both. It's harder if you are in a position of authority, but I have to tell you that even the smallest decisions that you make can have an impact on customers and employees and if you are going into business with a buddhist outlook and try your best to implement it, then you will make a difference to people. From the perspective of an employee a good boss is very important.Hope that this is of some use.q 
----------------path............what path, i think I turned left, should I have gone right........oops.......I dropped my glasses! FlatPrevious Topic | Next Topic 
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Hi folks,I plan to become a monk once my debts are paid, and there is space available in a monastary. (Joy that we can fill ours up!)Whilst I must leave my parents and sister, there is always a place in my heart for them. I understand that they may visit me, and I them. My question is whether monks may write to their parents, and receive mail from them. Also, is there any period during which a new monk cannot speak to their parents if they visit?Thank you kindly for your guidance. FlatPrevious Topic | Next Topic 
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Hi folks,I plan to become a monk once my debts are paid, and there is space available in a monastary. (Joy that we can fill ours up!)Whilst I must leave my parents and sister, there is always a place in my heart for them. I understand that they may visit me, and I them. My question is whether monks may write to their parents, and receive mail from them. Also, is there any period during which a new monk cannot speak to their parents if they visit?Thank you kindly for your guidance. FlatPrevious Topic | Next Topic 
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More on a monk's contact with his family 

Hi folks,I plan to become a monk once my debts are paid, and there is space available in a monastary. (Joy that we can fill ours up!)Whilst I must leave my parents and sister, there is always a place in my heart for them. I understand that they may visit me, and I them. My question is whether monks may write to their parents, and receive mail from them. Also, is there any period during which a new monk cannot speak to their parents if they visit?Thank you kindly for your guidance. 
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More on a monk's contact with his family 

Hi folks,I plan to become a monk once my debts are paid, and there is space available in a monastary. (Joy that we can fill ours up!)Whilst I must leave my parents and sister, there is always a place in my heart for them. I understand that they may visit me, and I them. My question is whether monks may write to their parents, and receive mail from them. Also, is there any period during which a new monk cannot speak to their parents if they visit?Thank you kindly for your guidance. FlatPrevious Topic | Next Topic 
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Anonymous

Posted on: 2005/3/26 22:41 

On-Line Buddhim Course? 

Does anybody know about any on-line Buddhism course I can follow from home?Here where I live (Ireland) it's very difficult to find a good Theravada Buddhism center where I could go over to follow Buddhist studies.I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings.Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
Rinpoche 

Posted on: 2005/3/27 9:36 

Just can't stay away 

Joined: 2005/1/5 

From: 

Posts: 75 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
No.But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. But the teachings are very, very good. 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=286&forum=7&move=prev&topic_time=1119679671 (1 of 8) [31.07.2005 19:50:58]Buddhist Society of Western Australia - Forum

Rinpoche(Mahayana Practitioner of the Lowest Degree) 
solasaurus 

Posted on: 2005/3/28 8:50 

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Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings. 
I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.phpBuddhanet has more developed courses which are meant to be "tradition-neutral" but in reality lean towards a Theravadan view: http://www.buddhanet.net/e-learning/index.htmI think the Tibetan Buddhist groups in the West are probably the most organised in regards to putting study courses online and seem to take a more organised and structured approach to learning compared to the informal "find-your-own-way" approach of Theravada in the West. Maybe we could learn from our Tibetan Buddhist brothers and sisters?[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for? Sorry. No.:? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kris 

Posted on: 2005/3/28 22:01 

Quite a regular 

Joined: 2005/1/17 

Re: On-Line Buddhim Course? 

Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,krisQuote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has 	
http://www.bswa.org/modules/newbb/viewtopic.php..._id=286&forum=7&move=prev&topic_time=1119679671 (2 of 8) [31.07.2005 19:50:58]Buddhist Society of Western Australia - Forum

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Posts: 65 

made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. WinkBut the teachings are very, very good. 
Anonymous

Posted on: 2005/3/28 22:19 

Hi Rinpoche, Quote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online 
Why do you call it 'dark' side?I think Tibetan Tradition is not for me. I've been reading a lot about it. Indeed I started my interest in Buddhism by reading Lama Yeshe's books but when I encountered Lama Zopa's books or any other Tibetan author I realized that wasn't for me (too many myths, or what I consider 'superstitions', etc)... Then I discovered other Buddhist traditions and Theravada is the one that suits me at the moment.Hi Solasaurus,Quote: 

I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.php 
Well, I think you're right but I don't think it's impossible. It's true that Tibetan tradition is very organized in this field (I like the organization of the courses in the Asian Classic Institute which link our friend Rinpoche provided).Do you have in BSWA long term Buddhism studies? Whatever course you have, record these clases in MP3 to upload, e-mail written material, organise live chats to update information and solve doubts,etc... I know, this sounds very complicated at first but with right effort I think you could help many people like me who want to learn Buddhism in a really serious way. You guys could (or should) charge for these studies in case of money is the problem; everyone can afford a reasonable charge.Anyway, I don't want to be annoying with the topic but, please, keep on trying :wink: With Metta,Dhammajoe 
Rinpoche 

Posted on: 2005/3/29 5:58 	
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Re: On-Line Buddhim Course? 

[quote="kris"]Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,kris 
Only joking ... and playing with the so-called Hinayana-Mahayana tensions that exist in the minds of some in the Buddhist world ... and rather unskillfully employing a Star Wars reference to do so.As someone who has studied in both traditions ... I can't really see any differences between the two at the core.I was in a playful, non-serious mood when I posted the message you have quoted from ... I hope I didn't offend anyone.Upon reflection I should admonish myself ... talking of the Hinayana-Mahayana tensions in a flippant way could perhaps be seen as breaking the Mahayana precept of 'divisive speech'. Indeed, using the term 'Hinayana' instead of 'Theravada' could also be seen by some as divisive and offensive. It is all so very, very, hard to do the right thing.Time to crawl back to my burrow and try to count my breath up to 10 without interruption.Rinpoche 
Mai bin rai 

Posted on: 2005/3/29 15:46 

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From: Ye olde England 

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Buddhism course 

Quote: 

Does anybody know about any on-line Buddhism course I can follow from home? 
Although the actual course I am about to point you to is contained in a book, the website contains the framework. I find it very useful. Have a look...h[url]ttp://www.kmspks.org/activities/bbc/[/url] 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Mai bin rai 

Posted on: 2005/3/29 15:50 	
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Just popping in 

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From: Ye olde England 

Posts: 2 

Re: Buddhism course 

Sorry, I didn't copy the entire address when inserting the URL. Try again...[url]http://www.kmspks.org/activities/bbc/[/url]Mai bin rai 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Anonymous

Posted on: 2005/4/3 20:10 

Hi,Sorry for replying so late but I've been very busy lately.Mai bin rai, thanks for your link but... Isn't it a presential course? I've been reading this website and I think it talks about classes in the monastery...Ed, thank you very much too for the link you provided, it looks very very good! I'll try to catch up to see if it's for me. It seems that it's only based in dhamma talks on the sutta, isnt it? I mean, there's not time dedicated to meditation instruction, is there?I've just found this vipassana course:http://www.vipassana.com/course/and looks very good too. It's a 90-day course, I could give it a try... Has anybody done this course? Have any of you heard of this course before?Thank you all very much for your time,Metta,Joe 
Persephone 

Posted on: 2005/4/10 16:36 

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Posts: 3 

I just found this wonderful forum even though I listen to the talks weekly! I did take the course you are referring to and highly recommend it. The guided meditations are excellent as is the overall format. If you have not already signed up for the April class, I would do so ASAP. But watch out for those obstacles.. :twisted: , "I don't have time today, I'm too tired, too busy, etc, etc, etc.." All the best to you! 
Anonymous

Posted on: 2005/4/13 6:39 

Hi Persephone,Thank you for you recommendation; I think I'll do the course but I'll wait till the next term because I believe it would be a bit late to start it now.Can you tell me what are you asked to do exactly? or what are you not allowed to do during the course? 
grasshopper 

Posted on: 2005/4/13 13:14 	
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Joined: 2004/12/19 

From: new zealand 

Posts: 60 

hi Butterfly,Quote: 

As the Buddha said different Buddhist traditions were created to suit different personalities and dispositons 
if you can pls. tell me where does Lord Buddha mention about different Buddhist Traditions...I'd be very grateful. with metta, 
onemind 

Posted on: 2005/4/13 17:00 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Hi ButterflyI think what Grasshopper meant was that back in Buddhas day, there was no such thing as buddhism, never mind Therevada, Tibetan, Zen ect so he never could have said anything about them.Buddha called his teaching Dhamma-VinayaThe different traditions came much later as the Buddhas teaching spread throughout the world and had to change to fit in with various traditions, laws and political systems.I really don't think DhammaJoe or anyone else meant any offence with the dark side stuff.With Mettaonemind 
grasshopper 

Posted on: 2005/4/13 18:39 

Quite a regular 

Joined: 2004/12/19 

From: new zealand 

Posts: 60 

Thank you for the link Butterfly.I totally agree with Onemind in this case :) Buddha had not mentioned about differrent kinds of traditions. And had also not asked to make different traditions out of Dhamm- Vinaya. Unenlightened beings make different kinds of traditions out of Sadhamma. And in doing so some vinaya rules are bent to suit their disposition.Isnt this the case?with metta, 
kris 

Posted on: 2005/4/13 21:09 

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi butterfly,I just wanted to point out that Dhammajoe was not the one to refer to "the dark side". He questioned the comment as I did. Also I have found it helpful to keep in mind that the Buddha was not "Buddhist", and some of what is written and attributed to the Buddha does not always agree with his teachings.With much metta,kris 
onemind 

Posted on: 2005/4/14 10:40 	
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From: Western Australia 

Posts: 315 

I don't see how you came to that conclusion at all.We were just saying the Buddha didn't talk about todays traditions simply because they didn't exist.As far as believing only the tipitaka, most buddhists dont even believe all of that either, especially the AbbhidhammaFor me personally, I use the books only as a guide and to get another perspective on any questions i may have at the time.I certainly dont think I know all the Buddhas teachings and conceptual understanding can only take you so far.If Tibetan buddhism feels right for you, great, if not thats great too.Maybe you should read a bit more carefuly before you speak.With Mettaonemind 
onemind 

Posted on: 2005/4/14 14:01 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Why bother... 
Anonymous

Posted on: 2005/4/14 20:24 

Hi All,Butterfly said: Quote: 

Dhammajoe Your reference to the Dark Side does seem somewhat insensitive 
Just to clear up that I said nothing about the 'Dark Side'... I just asked (like our friend Kris pointed out) why it was called like that...I'd like to add that I agree with most of the people here that in Buddha's time there was not Buddhism so there were not different traditions either although I agree that different buddhist traditions don't have to be a bad thing; I found them very helpful in different stages of my life... I see these traditions as the adaptation of Buddhism to different countries' personality. At least that's my personal opinion. 
kris 

Posted on: 2005/4/14 23:55 	
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Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Dear Butterfly,My 'introduction' to Buddhism was many years ago through a book by the Dalai Lama, so I have benefitted by the Tibetan Tradition. I was not secure in my focus and what I had learned somehow led me briefly to Zen. As I progressed in my practice I found myself led to Theravada. The sequence is not important. So I have much respect for all traditions. Theravada is a perfect 'fit'- For me. I don't question other's route to and along the Path. I see the Path as having more than one 'lane'. Sometimes it is necessary to change lanes until one finds the one that best suits their needs. While all along moving forward.With much metta,kris FlatPrevious Topic | Next Topic 
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2005/3/26 22:41 
Re: On-Line Buddhim Course? Nierenz
2005/6/23 23:47 
Re: On-Line Buddhim Course? Abby
2005/6/24 10:40 
Re: On-Line Buddhim Course? Rinpoche
2005/3/27 9:36 
Re: On-Line Buddhim Course? solasaurus
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Re: On-Line Buddhim Course? kris
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Re: On-Line Buddhim Course? Rinpoche
2005/3/29 5:58 
Re: On-Line Buddhim Course? Rajio
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Buddhism course Mai bin rai
2005/3/29 15:46 
Re: Buddhism course Mai bin rai
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2005/4/13 6:39 grasshopper
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Anonymous

Posted on: 2005/3/26 22:41 

On-Line Buddhim Course? 

Does anybody know about any on-line Buddhism course I can follow from home?Here where I live (Ireland) it's very difficult to find a good Theravada Buddhism center where I could go over to follow Buddhist studies.I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings.Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
Rinpoche 

Posted on: 2005/3/27 9:36 

Just can't stay away 

Joined: 2005/1/5 

From: 

Posts: 75 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
No.But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. But the teachings are very, very good. 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=121&forum=7 (1 of 8) [31.07.2005 19:51:13]Buddhist Society of Western Australia - Forum

Rinpoche(Mahayana Practitioner of the Lowest Degree) 
solasaurus 

Posted on: 2005/3/28 8:50 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings. 
I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.phpBuddhanet has more developed courses which are meant to be "tradition-neutral" but in reality lean towards a Theravadan view: http://www.buddhanet.net/e-learning/index.htmI think the Tibetan Buddhist groups in the West are probably the most organised in regards to putting study courses online and seem to take a more organised and structured approach to learning compared to the informal "find-your-own-way" approach of Theravada in the West. Maybe we could learn from our Tibetan Buddhist brothers and sisters?[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for? Sorry. No.:? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kris 

Posted on: 2005/3/28 22:01 

Quite a regular 

Joined: 2005/1/17 

Re: On-Line Buddhim Course? 

Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,krisQuote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has 	
http://www.bswa.org/modules/newbb/viewtopic.php?viewmode=thread&topic_id=121&forum=7 (2 of 8) [31.07.2005 19:51:13]Buddhist Society of Western Australia - Forum

From: Pensacola, Florida 

Posts: 65 

made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. WinkBut the teachings are very, very good. 
Anonymous

Posted on: 2005/3/28 22:19 

Hi Rinpoche, Quote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online 
Why do you call it 'dark' side?I think Tibetan Tradition is not for me. I've been reading a lot about it. Indeed I started my interest in Buddhism by reading Lama Yeshe's books but when I encountered Lama Zopa's books or any other Tibetan author I realized that wasn't for me (too many myths, or what I consider 'superstitions', etc)... Then I discovered other Buddhist traditions and Theravada is the one that suits me at the moment.Hi Solasaurus,Quote: 

I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.php 
Well, I think you're right but I don't think it's impossible. It's true that Tibetan tradition is very organized in this field (I like the organization of the courses in the Asian Classic Institute which link our friend Rinpoche provided).Do you have in BSWA long term Buddhism studies? Whatever course you have, record these clases in MP3 to upload, e-mail written material, organise live chats to update information and solve doubts,etc... I know, this sounds very complicated at first but with right effort I think you could help many people like me who want to learn Buddhism in a really serious way. You guys could (or should) charge for these studies in case of money is the problem; everyone can afford a reasonable charge.Anyway, I don't want to be annoying with the topic but, please, keep on trying :wink: With Metta,Dhammajoe 
Rinpoche 

Posted on: 2005/3/29 5:58 	
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Re: On-Line Buddhim Course? 

[quote="kris"]Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,kris 
Only joking ... and playing with the so-called Hinayana-Mahayana tensions that exist in the minds of some in the Buddhist world ... and rather unskillfully employing a Star Wars reference to do so.As someone who has studied in both traditions ... I can't really see any differences between the two at the core.I was in a playful, non-serious mood when I posted the message you have quoted from ... I hope I didn't offend anyone.Upon reflection I should admonish myself ... talking of the Hinayana-Mahayana tensions in a flippant way could perhaps be seen as breaking the Mahayana precept of 'divisive speech'. Indeed, using the term 'Hinayana' instead of 'Theravada' could also be seen by some as divisive and offensive. It is all so very, very, hard to do the right thing.Time to crawl back to my burrow and try to count my breath up to 10 without interruption.Rinpoche 
Mai bin rai 

Posted on: 2005/3/29 15:46 

Just popping in 

Joined: 2005/3/29 

From: Ye olde England 

Posts: 2 

Buddhism course 

Quote: 

Does anybody know about any on-line Buddhism course I can follow from home? 
Although the actual course I am about to point you to is contained in a book, the website contains the framework. I find it very useful. Have a look...h[url]ttp://www.kmspks.org/activities/bbc/[/url] 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Mai bin rai 

Posted on: 2005/3/29 15:50 	
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Just popping in 

Joined: 2005/3/29 

From: Ye olde England 

Posts: 2 

Re: Buddhism course 

Sorry, I didn't copy the entire address when inserting the URL. Try again...[url]http://www.kmspks.org/activities/bbc/[/url]Mai bin rai 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Anonymous

Posted on: 2005/4/3 20:10 

Hi,Sorry for replying so late but I've been very busy lately.Mai bin rai, thanks for your link but... Isn't it a presential course? I've been reading this website and I think it talks about classes in the monastery...Ed, thank you very much too for the link you provided, it looks very very good! I'll try to catch up to see if it's for me. It seems that it's only based in dhamma talks on the sutta, isnt it? I mean, there's not time dedicated to meditation instruction, is there?I've just found this vipassana course:http://www.vipassana.com/course/and looks very good too. It's a 90-day course, I could give it a try... Has anybody done this course? Have any of you heard of this course before?Thank you all very much for your time,Metta,Joe 
Persephone 

Posted on: 2005/4/10 16:36 

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I just found this wonderful forum even though I listen to the talks weekly! I did take the course you are referring to and highly recommend it. The guided meditations are excellent as is the overall format. If you have not already signed up for the April class, I would do so ASAP. But watch out for those obstacles.. :twisted: , "I don't have time today, I'm too tired, too busy, etc, etc, etc.." All the best to you! 
Anonymous

Posted on: 2005/4/13 6:39 

Hi Persephone,Thank you for you recommendation; I think I'll do the course but I'll wait till the next term because I believe it would be a bit late to start it now.Can you tell me what are you asked to do exactly? or what are you not allowed to do during the course? 
grasshopper 

Posted on: 2005/4/13 13:14 	
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Posts: 60 

hi Butterfly,Quote: 

As the Buddha said different Buddhist traditions were created to suit different personalities and dispositons 
if you can pls. tell me where does Lord Buddha mention about different Buddhist Traditions...I'd be very grateful. with metta, 
onemind 

Posted on: 2005/4/13 17:00 

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Posts: 315 

Hi ButterflyI think what Grasshopper meant was that back in Buddhas day, there was no such thing as buddhism, never mind Therevada, Tibetan, Zen ect so he never could have said anything about them.Buddha called his teaching Dhamma-VinayaThe different traditions came much later as the Buddhas teaching spread throughout the world and had to change to fit in with various traditions, laws and political systems.I really don't think DhammaJoe or anyone else meant any offence with the dark side stuff.With Mettaonemind 
grasshopper 

Posted on: 2005/4/13 18:39 

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Posts: 60 

Thank you for the link Butterfly.I totally agree with Onemind in this case :) Buddha had not mentioned about differrent kinds of traditions. And had also not asked to make different traditions out of Dhamm- Vinaya. Unenlightened beings make different kinds of traditions out of Sadhamma. And in doing so some vinaya rules are bent to suit their disposition.Isnt this the case?with metta, 
kris 

Posted on: 2005/4/13 21:09 

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Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Hi butterfly,I just wanted to point out that Dhammajoe was not the one to refer to "the dark side". He questioned the comment as I did. Also I have found it helpful to keep in mind that the Buddha was not "Buddhist", and some of what is written and attributed to the Buddha does not always agree with his teachings.With much metta,kris 
onemind 

Posted on: 2005/4/14 10:40 	
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I don't see how you came to that conclusion at all.We were just saying the Buddha didn't talk about todays traditions simply because they didn't exist.As far as believing only the tipitaka, most buddhists dont even believe all of that either, especially the AbbhidhammaFor me personally, I use the books only as a guide and to get another perspective on any questions i may have at the time.I certainly dont think I know all the Buddhas teachings and conceptual understanding can only take you so far.If Tibetan buddhism feels right for you, great, if not thats great too.Maybe you should read a bit more carefuly before you speak.With Mettaonemind 
onemind 

Posted on: 2005/4/14 14:01 

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Joined: 2005/1/13 

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Posts: 315 

Why bother... 
Anonymous

Posted on: 2005/4/14 20:24 

Hi All,Butterfly said: Quote: 

Dhammajoe Your reference to the Dark Side does seem somewhat insensitive 
Just to clear up that I said nothing about the 'Dark Side'... I just asked (like our friend Kris pointed out) why it was called like that...I'd like to add that I agree with most of the people here that in Buddha's time there was not Buddhism so there were not different traditions either although I agree that different buddhist traditions don't have to be a bad thing; I found them very helpful in different stages of my life... I see these traditions as the adaptation of Buddhism to different countries' personality. At least that's my personal opinion. 
kris 

Posted on: 2005/4/14 23:55 	
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Dear Butterfly,My 'introduction' to Buddhism was many years ago through a book by the Dalai Lama, so I have benefitted by the Tibetan Tradition. I was not secure in my focus and what I had learned somehow led me briefly to Zen. As I progressed in my practice I found myself led to Theravada. The sequence is not important. So I have much respect for all traditions. Theravada is a perfect 'fit'- For me. I don't question other's route to and along the Path. I see the Path as having more than one 'lane'. Sometimes it is necessary to change lanes until one finds the one that best suits their needs. While all along moving forward.With much metta,kris FlatPrevious Topic | Next Topic 
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» On-Line Buddhim Course?
Anonymous
2005/3/26 22:41 
Re: On-Line Buddhim Course? Nierenz
2005/6/23 23:47 
Re: On-Line Buddhim Course? Abby
2005/6/24 10:40 
Re: On-Line Buddhim Course? Rinpoche
2005/3/27 9:36 
Re: On-Line Buddhim Course? solasaurus
2005/3/28 8:50 
Re: On-Line Buddhim Course? kris
2005/3/28 22:01 
Anonymous
2005/3/28 22:19 
Re: On-Line Buddhim Course? Rinpoche
2005/3/29 5:58 
Re: On-Line Buddhim Course? Rajio
2005/6/24 2:16 
Buddhism course Mai bin rai
2005/3/29 15:46 
Re: Buddhism course Mai bin rai
2005/3/29 15:50 
Anonymous
2005/4/3 20:10 Persephone
2005/4/10 16:36 
Anonymous
2005/4/13 6:39 grasshopper
2005/4/13 13:14 onemind
2005/4/13 17:00 grasshopper
2005/4/13 18:39 kris
2005/4/13 21:09 onemind
2005/4/14 10:40 onemind
2005/4/14 14:01 
Anonymous
2005/4/14 20:24 kris
2005/4/14 23:55 
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Anonymous

Posted on: 2005/3/26 22:41 

On-Line Buddhim Course? 

Does anybody know about any on-line Buddhism course I can follow from home?Here where I live (Ireland) it's very difficult to find a good Theravada Buddhism center where I could go over to follow Buddhist studies.I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings.Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
Rinpoche 

Posted on: 2005/3/27 9:36 

Just can't stay away 

Joined: 2005/1/5 

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Posts: 75 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
No.But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. But the teachings are very, very good. 	
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Rinpoche(Mahayana Practitioner of the Lowest Degree) 
solasaurus 

Posted on: 2005/3/28 8:50 

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From: Perth, Western Australia 

Posts: 293 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings. 
I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.phpBuddhanet has more developed courses which are meant to be "tradition-neutral" but in reality lean towards a Theravadan view: http://www.buddhanet.net/e-learning/index.htmI think the Tibetan Buddhist groups in the West are probably the most organised in regards to putting study courses online and seem to take a more organised and structured approach to learning compared to the informal "find-your-own-way" approach of Theravada in the West. Maybe we could learn from our Tibetan Buddhist brothers and sisters?[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for? Sorry. No.:? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kris 

Posted on: 2005/3/28 22:01 	
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From: Pensacola, Florida 

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Re: On-Line Buddhim Course? 

Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,krisQuote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. WinkBut the teachings are very, very good. 
Anonymous

Posted on: 2005/3/28 22:19 

Hi Rinpoche, Quote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online 
Why do you call it 'dark' side?I think Tibetan Tradition is not for me. I've been reading a lot about it. Indeed I started my interest in Buddhism by reading Lama Yeshe's books but when I encountered Lama Zopa's books or any other Tibetan author I realized that wasn't for me (too many myths, or what I consider 'superstitions', etc)... Then I discovered other Buddhist traditions and Theravada is the one that suits me at the moment.Hi Solasaurus,Quote: 

I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.php 
Well, I think you're right but I don't think it's impossible. It's true that Tibetan tradition is very organized in this field (I like the organization of the courses in the Asian Classic Institute which link our friend Rinpoche provided).Do you have in BSWA long term Buddhism studies? Whatever course you have, record 	
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these clases in MP3 to upload, e-mail written material, organise live chats to update information and solve doubts,etc... I know, this sounds very complicated at first but with right effort I think you could help many people like me who want to learn Buddhism in a really serious way. You guys could (or should) charge for these studies in case of money is the problem; everyone can afford a reasonable charge.Anyway, I don't want to be annoying with the topic but, please, keep on trying :wink: With Metta,Dhammajoe 
Rinpoche 

Posted on: 2005/3/29 5:58 

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Joined: 2005/1/5 

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Re: On-Line Buddhim Course? 

[quote="kris"]Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,kris 
Only joking ... and playing with the so-called Hinayana-Mahayana tensions that exist in the minds of some in the Buddhist world ... and rather unskillfully employing a Star Wars reference to do so.As someone who has studied in both traditions ... I can't really see any differences between the two at the core.I was in a playful, non-serious mood when I posted the message you have quoted from ... I hope I didn't offend anyone.Upon reflection I should admonish myself ... talking of the Hinayana-Mahayana tensions in a flippant way could perhaps be seen as breaking the Mahayana precept of 'divisive speech'. Indeed, using the term 'Hinayana' instead of 'Theravada' could also be seen by some as divisive and offensive. It is all so very, very, hard to do the right thing.Time to crawl back to my burrow and try to count my breath up to 10 without interruption.Rinpoche 
Mai bin rai 

Posted on: 2005/3/29 15:46 

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Buddhism course 

Quote: 

Does anybody know about any on-line Buddhism course I can follow from home? 
Although the actual course I am about to point you to is contained in a book, the website contains the framework. I find it very useful. Have a look...h[url]ttp://www.kmspks.org/activities/bbc/[/url] 	
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----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Mai bin rai 

Posted on: 2005/3/29 15:50 

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Re: Buddhism course 

Sorry, I didn't copy the entire address when inserting the URL. Try again...[url]http://www.kmspks.org/activities/bbc/[/url]Mai bin rai 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Anonymous

Posted on: 2005/4/3 20:10 

Hi,Sorry for replying so late but I've been very busy lately.Mai bin rai, thanks for your link but... Isn't it a presential course? I've been reading this website and I think it talks about classes in the monastery...Ed, thank you very much too for the link you provided, it looks very very good! I'll try to catch up to see if it's for me. It seems that it's only based in dhamma talks on the sutta, isnt it? I mean, there's not time dedicated to meditation instruction, is there?I've just found this vipassana course:http://www.vipassana.com/course/and looks very good too. It's a 90-day course, I could give it a try... Has anybody done this course? Have any of you heard of this course before?Thank you all very much for your time,Metta,Joe 
Persephone 

Posted on: 2005/4/10 16:36 

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I just found this wonderful forum even though I listen to the talks weekly! I did take the course you are referring to and highly recommend it. The guided meditations are excellent as is the overall format. If you have not already signed up for the April class, I would do so ASAP. But watch out for those obstacles.. :twisted: , "I don't have time today, I'm too tired, too busy, etc, etc, etc.." All the best to you! 
Anonymous

Posted on: 2005/4/13 6:39 	
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Hi Persephone,Thank you for you recommendation; I think I'll do the course but I'll wait till the next term because I believe it would be a bit late to start it now.Can you tell me what are you asked to do exactly? or what are you not allowed to do during the course? 
grasshopper 

Posted on: 2005/4/13 13:14 

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hi Butterfly,Quote: 

As the Buddha said different Buddhist traditions were created to suit different personalities and dispositons 
if you can pls. tell me where does Lord Buddha mention about different Buddhist Traditions...I'd be very grateful. with metta, 
onemind 

Posted on: 2005/4/13 17:00 

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From: Western Australia 

Posts: 315 

Hi ButterflyI think what Grasshopper meant was that back in Buddhas day, there was no such thing as buddhism, never mind Therevada, Tibetan, Zen ect so he never could have said anything about them.Buddha called his teaching Dhamma-VinayaThe different traditions came much later as the Buddhas teaching spread throughout the world and had to change to fit in with various traditions, laws and political systems.I really don't think DhammaJoe or anyone else meant any offence with the dark side stuff.With Mettaonemind 
grasshopper 

Posted on: 2005/4/13 18:39 

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Joined: 2004/12/19 

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Posts: 60 

Thank you for the link Butterfly.I totally agree with Onemind in this case :) Buddha had not mentioned about differrent kinds of traditions. And had also not asked to make different traditions out of Dhamm- Vinaya. Unenlightened beings make different kinds of traditions out of Sadhamma. And in doing so some vinaya rules are bent to suit their disposition.Isnt this the case?with metta, 
kris 

Posted on: 2005/4/13 21:09 	
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Hi butterfly,I just wanted to point out that Dhammajoe was not the one to refer to "the dark side". He questioned the comment as I did. Also I have found it helpful to keep in mind that the Buddha was not "Buddhist", and some of what is written and attributed to the Buddha does not always agree with his teachings.With much metta,kris 
onemind 

Posted on: 2005/4/14 10:40 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

I don't see how you came to that conclusion at all.We were just saying the Buddha didn't talk about todays traditions simply because they didn't exist.As far as believing only the tipitaka, most buddhists dont even believe all of that either, especially the AbbhidhammaFor me personally, I use the books only as a guide and to get another perspective on any questions i may have at the time.I certainly dont think I know all the Buddhas teachings and conceptual understanding can only take you so far.If Tibetan buddhism feels right for you, great, if not thats great too.Maybe you should read a bit more carefuly before you speak.With Mettaonemind 
onemind 

Posted on: 2005/4/14 14:01 

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Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Why bother... 
Anonymous

Posted on: 2005/4/14 20:24 

Hi All,Butterfly said: Quote: 

Dhammajoe Your reference to the Dark Side does seem somewhat insensitive 
Just to clear up that I said nothing about the 'Dark Side'... I just asked (like our friend Kris pointed out) why it was called like that...I'd like to add that I agree with most of the people here that in Buddha's time there was 	
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not Buddhism so there were not different traditions either although I agree that different buddhist traditions don't have to be a bad thing; I found them very helpful in different stages of my life... I see these traditions as the adaptation of Buddhism to different countries' personality. At least that's my personal opinion. 
kris 

Posted on: 2005/4/14 23:55 

Quite a regular 

Joined: 2005/1/17 

From: Pensacola, Florida 

Posts: 65 

Dear Butterfly,My 'introduction' to Buddhism was many years ago through a book by the Dalai Lama, so I have benefitted by the Tibetan Tradition. I was not secure in my focus and what I had learned somehow led me briefly to Zen. As I progressed in my practice I found myself led to Theravada. The sequence is not important. So I have much respect for all traditions. Theravada is a perfect 'fit'- For me. I don't question other's route to and along the Path. I see the Path as having more than one 'lane'. Sometimes it is necessary to change lanes until one finds the one that best suits their needs. While all along moving forward.With much metta,kris 
Nierenz 

Posted on: 2005/6/23 23:47 

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Joined: 2005/5/3 

From: Netphen, Germany 

Posts: 2 

Re: On-Line Buddhim Course? 

Hello everyone! There is a course at http://www.mahindarama.com/correspondence/e-correspondence.htm.You might also find www.vipassana.com helpful. At least for getting further contacts, well, in England.Kind regards,Daniel NierenzNetphen, Germany 
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Anonymous

Posted on: 2005/3/26 22:41 

On-Line Buddhim Course? 

Does anybody know about any on-line Buddhism course I can follow from home?Here where I live (Ireland) it's very difficult to find a good Theravada Buddhism center where I could go over to follow Buddhist studies.I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings.Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
Rinpoche 

Posted on: 2005/3/27 9:36 

Just can't stay away 

Joined: 2005/1/5 

From: 

Posts: 75 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for?Thanks. 
No.But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. But the teachings are very, very good. 	
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Rinpoche(Mahayana Practitioner of the Lowest Degree) 
solasaurus 

Posted on: 2005/3/28 8:50 

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Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: On-Line Buddhim Course? 

[quote="dhammajoe"]I think there are very well organized courses in those centers/monasteries related to the BSWA and I believe that with the technology we enjoy nowadays it wouldn't be difficult to organize courses with videos, MP3's, Webcam Classes, etc for every one like myself who are very far away from these wonderful teachings. 
I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.phpBuddhanet has more developed courses which are meant to be "tradition-neutral" but in reality lean towards a Theravadan view: http://www.buddhanet.net/e-learning/index.htmI think the Tibetan Buddhist groups in the West are probably the most organised in regards to putting study courses online and seem to take a more organised and structured approach to learning compared to the informal "find-your-own-way" approach of Theravada in the West. Maybe we could learn from our Tibetan Buddhist brothers and sisters?[quote="dhammajoe"]Does anybody know if any of those centers created by Ajahn Chah's followers like Brahmavamso, Sumedho (UK), etc have something similar to what I'm looking for? Sorry. No.:? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kris 

Posted on: 2005/3/28 22:01 

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Re: On-Line Buddhim Course? 

Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,krisQuote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has 	
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made Geshe Michael Roach's seven year Formal Study Program freely available online here:http://www.world-view.org/aci/The 'dark' side is not to everyone's taste. WinkBut the teachings are very, very good. 
Anonymous

Posted on: 2005/3/28 22:19 

Hi Rinpoche, Quote: 

But if you want to turn to the 'dark' side, the Asian Classics Institute has made Geshe Michael Roach's seven year Formal Study Program freely available online 
Why do you call it 'dark' side?I think Tibetan Tradition is not for me. I've been reading a lot about it. Indeed I started my interest in Buddhism by reading Lama Yeshe's books but when I encountered Lama Zopa's books or any other Tibetan author I realized that wasn't for me (too many myths, or what I consider 'superstitions', etc)... Then I discovered other Buddhist traditions and Theravada is the one that suits me at the moment.Hi Solasaurus,Quote: 

I agree with this except for the use of the word "wouldn't". It's a good idea but it is difficult to organise. We made a half-hearted attempt at it last year and posted this Beginner's Guide: http://www.bswa.org/info/beginners/Beginners_Guide_to_Buddhism.php 
Well, I think you're right but I don't think it's impossible. It's true that Tibetan tradition is very organized in this field (I like the organization of the courses in the Asian Classic Institute which link our friend Rinpoche provided).Do you have in BSWA long term Buddhism studies? Whatever course you have, record these clases in MP3 to upload, e-mail written material, organise live chats to update information and solve doubts,etc... I know, this sounds very complicated at first but with right effort I think you could help many people like me who want to learn Buddhism in a really serious way. You guys could (or should) charge for these studies in case of money is the problem; everyone can afford a reasonable charge.Anyway, I don't want to be annoying with the topic but, please, keep on trying :wink: With Metta,Dhammajoe 
Rinpoche 

Posted on: 2005/3/29 5:58 	
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Re: On-Line Buddhim Course? 

[quote="kris"]Hello Rinpoche,What do you mean by "the dark side"? I've seen this before, but don't remember where. Just curious.with metta,kris 
Only joking ... and playing with the so-called Hinayana-Mahayana tensions that exist in the minds of some in the Buddhist world ... and rather unskillfully employing a Star Wars reference to do so.As someone who has studied in both traditions ... I can't really see any differences between the two at the core.I was in a playful, non-serious mood when I posted the message you have quoted from ... I hope I didn't offend anyone.Upon reflection I should admonish myself ... talking of the Hinayana-Mahayana tensions in a flippant way could perhaps be seen as breaking the Mahayana precept of 'divisive speech'. Indeed, using the term 'Hinayana' instead of 'Theravada' could also be seen by some as divisive and offensive. It is all so very, very, hard to do the right thing.Time to crawl back to my burrow and try to count my breath up to 10 without interruption.Rinpoche 
Mai bin rai 

Posted on: 2005/3/29 15:46 

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Buddhism course 

Quote: 

Does anybody know about any on-line Buddhism course I can follow from home? 
Although the actual course I am about to point you to is contained in a book, the website contains the framework. I find it very useful. Have a look...h[url]ttp://www.kmspks.org/activities/bbc/[/url] 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Mai bin rai 

Posted on: 2005/3/29 15:50 	
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Just popping in 

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Re: Buddhism course 

Sorry, I didn't copy the entire address when inserting the URL. Try again...[url]http://www.kmspks.org/activities/bbc/[/url]Mai bin rai 
----------------Whosoever, although still young,Devotes himself to the Buddha's teaching -He illumines all the world,As the moon emerging from a cloud. 
Anonymous

Posted on: 2005/4/3 20:10 

Hi,Sorry for replying so late but I've been very busy lately.Mai bin rai, thanks for your link but... Isn't it a presential course? I've been reading this website and I think it talks about classes in the monastery...Ed, thank you very much too for the link you provided, it looks very very good! I'll try to catch up to see if it's for me. It seems that it's only based in dhamma talks on the sutta, isnt it? I mean, there's not time dedicated to meditation instruction, is there?I've just found this vipassana course:http://www.vipassana.com/course/and looks very good too. It's a 90-day course, I could give it a try... Has anybody done this course? Have any of you heard of this course before?Thank you all very much for your time,Metta,Joe 
Persephone 

Posted on: 2005/4/10 16:36 

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I just found this wonderful forum even though I listen to the talks weekly! I did take the course you are referring to and highly recommend it. The guided meditations are excellent as is the overall format. If you have not already signed up for the April class, I would do so ASAP. But watch out for those obstacles.. :twisted: , "I don't have time today, I'm too tired, too busy, etc, etc, etc.." All the best to you! 
Anonymous

Posted on: 2005/4/13 6:39 

Hi Persephone,Thank you for you recommendation; I think I'll do the course but I'll wait till the next term because I believe it would be a bit late to start it now.Can you tell me what are you asked to do exactly? or what are you not allowed to do during the course? 
grasshopper 

Posted on: 2005/4/13 13:14 	
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hi Butterfly,Quote: 

As the Buddha said different Buddhist traditions were created to suit different personalities and dispositons 
if you can pls. tell me where does Lord Buddha mention about different Buddhist Traditions...I'd be very grateful. with metta, 
onemind 

Posted on: 2005/4/13 17:00 

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Hi ButterflyI think what Grasshopper meant was that back in Buddhas day, there was no such thing as buddhism, never mind Therevada, Tibetan, Zen ect so he never could have said anything about them.Buddha called his teaching Dhamma-VinayaThe different traditions came much later as the Buddhas teaching spread throughout the world and had to change to fit in with various traditions, laws and political systems.I really don't think DhammaJoe or anyone else meant any offence with the dark side stuff.With Mettaonemind 
grasshopper 

Posted on: 2005/4/13 18:39 

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Thank you for the link Butterfly.I totally agree with Onemind in this case :) Buddha had not mentioned about differrent kinds of traditions. And had also not asked to make different traditions out of Dhamm- Vinaya. Unenlightened beings make different kinds of traditions out of Sadhamma. And in doing so some vinaya rules are bent to suit their disposition.Isnt this the case?with metta, 
kris 

Posted on: 2005/4/13 21:09 

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Hi butterfly,I just wanted to point out that Dhammajoe was not the one to refer to "the dark side". He questioned the comment as I did. Also I have found it helpful to keep in mind that the Buddha was not "Buddhist", and some of what is written and attributed to the Buddha does not always agree with his teachings.With much metta,kris 
onemind 

Posted on: 2005/4/14 10:40 	
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I don't see how you came to that conclusion at all.We were just saying the Buddha didn't talk about todays traditions simply because they didn't exist.As far as believing only the tipitaka, most buddhists dont even believe all of that either, especially the AbbhidhammaFor me personally, I use the books only as a guide and to get another perspective on any questions i may have at the time.I certainly dont think I know all the Buddhas teachings and conceptual understanding can only take you so far.If Tibetan buddhism feels right for you, great, if not thats great too.Maybe you should read a bit more carefuly before you speak.With Mettaonemind 
onemind 

Posted on: 2005/4/14 14:01 

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Why bother... 
Anonymous

Posted on: 2005/4/14 20:24 

Hi All,Butterfly said: Quote: 

Dhammajoe Your reference to the Dark Side does seem somewhat insensitive 
Just to clear up that I said nothing about the 'Dark Side'... I just asked (like our friend Kris pointed out) why it was called like that...I'd like to add that I agree with most of the people here that in Buddha's time there was not Buddhism so there were not different traditions either although I agree that different buddhist traditions don't have to be a bad thing; I found them very helpful in different stages of my life... I see these traditions as the adaptation of Buddhism to different countries' personality. At least that's my personal opinion. 
kris 

Posted on: 2005/4/14 23:55 	
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Dear Butterfly,My 'introduction' to Buddhism was many years ago through a book by the Dalai Lama, so I have benefitted by the Tibetan Tradition. I was not secure in my focus and what I had learned somehow led me briefly to Zen. As I progressed in my practice I found myself led to Theravada. The sequence is not important. So I have much respect for all traditions. Theravada is a perfect 'fit'- For me. I don't question other's route to and along the Path. I see the Path as having more than one 'lane'. Sometimes it is necessary to change lanes until one finds the one that best suits their needs. While all along moving forward.With much metta,kris FlatPrevious Topic | Next Topic 
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2005/3/26 22:41 
Re: On-Line Buddhim Course? Nierenz
2005/6/23 23:47 
Re: On-Line Buddhim Course? Abby
2005/6/24 10:40 
Re: On-Line Buddhim Course? Rinpoche
2005/3/27 9:36 
Re: On-Line Buddhim Course? solasaurus
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Re: On-Line Buddhim Course? kris
2005/3/28 22:01 
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2005/3/28 22:19 
Re: On-Line Buddhim Course? Rinpoche
2005/3/29 5:58 
Re: On-Line Buddhim Course? Rajio
2005/6/24 2:16 
Buddhism course Mai bin rai
2005/3/29 15:46 
Re: Buddhism course Mai bin rai
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2005/4/10 16:36 
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2005/4/13 6:39 grasshopper
2005/4/13 13:14 onemind
2005/4/13 17:00 grasshopper
2005/4/13 18:39 kris
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2005/4/14 23:55 
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Buddhist Society of Western Australia Forum Index General Discussion What is "Laukika Samma Dithtiya"(pali)? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/20 19:35 

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What is "Laukika Samma Dithtiya"(pali)? 

What is "Laukika Samma Dithtiya"?(Pali)(Perhaps this could be translated as "Right View of worldly phenomena") FlatPrevious Topic | Next Topic 
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Buddhist Society of Western Australia Forum Index General Discussion What is "Laukika Samma Dithtiya"(pali)? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/20 19:35 

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What is "Laukika Samma Dithtiya"(pali)? 

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shamin 

Posted on: 2005/6/20 19:35 

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What is "Laukika Samma Dithtiya"(pali)? 

What is "Laukika Samma Dithtiya"?(Pali)(Perhaps this could be translated as "Right View of worldly phenomena") 
Bhikkhu Pesala 

Posted on: 2005/6/21 20:58 

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Re: What is "Laukika Samma Dithtiya"(pali)? 

Lokiya samm• ditthi means the mundane right view as opposed to the supramundane right view (lokuttara samm• ditthi) of the Noble Ones. The most common expression of lokiya samm•ditthi is the Pali passage found in the D•ghanik•ya: Atthi dinam ...Quote: 

One is called a Buddhist if one has the right view about one’s volitional actions being one’s own real possession that one cannot disown. More specifically, this understanding covers the following ten matters:1. That giving alms is wholesome kamma.2. That making offerings is wholesome kamma.3. That giving even trifling gifts and presents is wholesome kamma.4. That there are definite and appropriate results from wholesome and unwholesome actions.5. That there is wholesome kamma in looking after one’s mother, and unwholesome kamma in treating her badly.6. That there is wholesome kamma in looking after one’s father, and unwholesome kamma in treating him badly.7. That there is this human world. 	
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8. That there are also other worlds such as the hell realms and the celestial worlds of devas and brahmæs.9. That there are beings born spontaneously.10. That there are recluses and brahmins in the world with genuine attainments through right practice, who, having realized through direct knowledge the truth regarding this world and the other worlds, make it known to others.These ten matters are clearly understood by all wise men as within the scope of their mundane knowledge. Such right view, commonly attainable (even without encountering the Buddha or his teaching), is the basic attainment in one who calls himself a Buddhist. 
The supramundane right view is the right view that there is no such thing as a person or being, self or soul, me or you. One who holds this right view will also be well established and mature in mundane right view. 
---------------- 
shamin 

Posted on: 2005/6/22 10:01 

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Re: What is "Laukika Samma Dithtiya"(pali)? 

Venerable Bikkhu Pesala/other viewers,Thank you for your answer.The last phrase of your quote "(the 10 factors of mundane right view) are the BASIC attainment in one who calls himself a Buddhist" is a very important point.Perhaps these 10 can be divided into 4 broad areas:1. Belief about kamma-vipaka: People with a scientific background tend to dispute this. They may ask which experiment has proven the mechanism of kamma-vipaka.2. Belief about rebirth: The same people ask which experiment has conclusively proven this.3. Belief about spontaneous birth / other realms of existense: There are 6(to put it simply) realms of existence. They are: brahma, deva, human, ghost, animal and hell. (You can attain nirvana in the first 3 only)Person with normal mental capabilities(like scientists) only see the human and animal(i.e. 2) worlds. They:a)Completely refute the realms where birth occurs spontaneoslly(the other 4) and wonder..... say.....if dhamma is correct, how can the human population keep on increasing?......b)Do not understand the other existences as different REALMS. (Heaven and hell are on this earth it self. E.g. Bill Gates is in heaven, Saddam Hussein is in hell) 	
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4. Belief that people are capable of developing their MIND through MEDITATION and acheiving superior powers/insights and preach the truth to others.Most scientists simply include these people into the category of lunatics.We can see that it is imparative to have Laukika Samma Dithtiya(mudane right view) to call yourself a proper Buddhist. Since this is a Buddhist website, should not these 10 be in its basic constitution??!! With Metta,Shamin. 
onemind 

Posted on: 2005/6/22 14:31 

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... 

Lol,I guess that was directed at me.Alot of scientists i know meditate.Was the Buddha a buddhist?This small minded fear of science is something i would expect of a christian, not a buddhist.Ajhan Brahm was a physicist before he became a monk, enlightenment is for all, not just for "true buddhists".Quote: 

Since this is a Buddhist website, should not these 10 be in its basic constitution??!! 
Would you like a badge to prove your a buddhist?What is a "proper buddhist". I think a proper buddhist isn't a buddhist. Work that one out Buddhism is just a raft, not the truth, dont cling to the raft. 
----------------Being nobody, going nowhere.... 
shamin 

Posted on: 2005/6/24 10:23 	
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Re: Laukika Samma Dithtiya 

Dear Viewers,I wrote this with only metta to all viewers.The reason being: Even though you may meditate, if you do not beleive the 10 factors, IT WILL RETARD YOUR PROGRESS IN THE PATH.First believe in the 10.Then meditate.Then get Jhana and see your past lives.Then throw the raft / badge / constitution away.With blessings of the triple gem,Shamin. 
onemind 

Posted on: 2005/6/24 10:32 

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... 

Good advice Metta 
----------------Being nobody, going nowhere.... 
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Buddhist Society of Western Australia Forum Index General Discussion What is "Laukika Samma Dithtiya"(pali)? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/20 19:35 

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What is "Laukika Samma Dithtiya"(pali)? 

What is "Laukika Samma Dithtiya"?(Pali)(Perhaps this could be translated as "Right View of worldly phenomena") FlatPrevious Topic | Next Topic 
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» What is "Laukika Samma Dithtiya"(pali)?shamin
2005/6/20 19:35 
Re: What is "Laukika Samma Dithtiya"(pali)? Bhikkhu Pesala
2005/6/21 20:58 
Re: What is "Laukika Samma Dithtiya"(pali)? shamin
2005/6/22 10:01 
... onemind
2005/6/22 14:31 
Re: Laukika Samma Dithtiya shamin
2005/6/24 10:23 
... onemind
2005/6/24 10:32 
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Buddhist Society of Western Australia Forum Index General Discussion First Jhana <------> Stream Entry Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/15 0:19 

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First Jhana <------> Stream Entry 

Dear Arya Shravakas(Followers of Lord Buddha),Is it ABSOLUTELY necessary to achieve the First Jhana as a pre-requisite of Stream Entry?May your path in Sansara be shorter!Shamin.(By the way checkout: www.mahamevna.org) FlatPrevious Topic | Next Topic 
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» First Jhana <------> Stream Entryshamin
2005/6/15 0:19 
Re: First Jhana <------> Stream Entry solasaurus
2005/6/15 10:09 
Re: First Jhana <------> Stream Entry kara
2005/6/23 3:02 
Re: First Jhana <------> Stream Entry june
2005/6/23 19:41 
Re: www.mahamevna.org shamin
2005/6/24 8:48 
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Buddhist Society of Western Australia Forum Index General Discussion First Jhana <------> Stream Entry Register To Post FlatPrevious Topic | Next Topic 
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shamin 

Posted on: 2005/6/15 0:19 

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Posts: 35 

First Jhana <------> Stream Entry 

Dear Arya Shravakas(Followers of Lord Buddha),Is it ABSOLUTELY necessary to achieve the First Jhana as a pre-requisite of Stream Entry?May your path in Sansara be shorter!Shamin.(By the way checkout: www.mahamevna.org) FlatPrevious Topic | Next Topic 
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» First Jhana <------> Stream Entryshamin
2005/6/15 0:19 
Re: First Jhana <------> Stream Entry solasaurus
2005/6/15 10:09 
Re: First Jhana <------> Stream Entry kara
2005/6/23 3:02 
Re: First Jhana <------> Stream Entry june
2005/6/23 19:41 
Re: www.mahamevna.org shamin
2005/6/24 8:48 
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Buddhist Society of Western Australia Forum Index General Discussion First Jhana <------> Stream Entry Register To Post 
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Posted on: 2005/6/15 0:19 

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Posts: 35 

First Jhana <------> Stream Entry 

Dear Arya Shravakas(Followers of Lord Buddha),Is it ABSOLUTELY necessary to achieve the First Jhana as a pre-requisite of Stream Entry?May your path in Sansara be shorter!Shamin.(By the way checkout: www.mahamevna.org) 
solasaurus 

Posted on: 2005/6/15 10:09 

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Re: First Jhana <------> Stream Entry 

NB: Doesn't this question belong in the "meditation" section? This question is kinda like asking, "Can someone travel across Australia from east to west coast, across the desert, without a car?" Well it's possible. Difficult, perilous, but possible. But wouldn't you rather take an air-conditioned 4 wheel drive vehicle? 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kara 

Posted on: 2005/6/23 3:02 	
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Posts: 66 

Re: First Jhana <------> Stream Entry 

Dear Shamin, i checked out mahamevna.org.... what is with the newsflash.? what were you wishing to be checked out?this website is not one that I would read and feel connected to..simply because it puts the importance firstly on pointing out how wrong someone elses experience is.....complete with a flash card...installation so you don't miss the importance of proving someone wrong. you lost me on that one..Kara 
june 

Posted on: 2005/6/23 19:41 

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Posts: 48 

Re: First Jhana <------> Stream Entry 

hi,i dont think it's completely necessary, you know how in the time of the Buddha, there were wise people who obtained the eye of the Dhamma (i.e., stream-entry) upon only hearing the Dhamma? cheers,june 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
shamin 

Posted on: 2005/6/24 8:48 

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Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Re: www.mahamevna.org 

Dear Kara,The news flash at www.mahamevna.org is regarding some controversy that arose here in Sri Lanka some time ago.Please see the rest of the website.(Specially the section on the sermons delivered by Lord Buddha)With metta,Shamin. 
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Buddhist Society of Western Australia Forum Index General Discussion First Jhana <------> Stream Entry Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/15 0:19 

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First Jhana <------> Stream Entry 

Dear Arya Shravakas(Followers of Lord Buddha),Is it ABSOLUTELY necessary to achieve the First Jhana as a pre-requisite of Stream Entry?May your path in Sansara be shorter!Shamin.(By the way checkout: www.mahamevna.org) FlatPrevious Topic | Next Topic 
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» First Jhana <------> Stream Entryshamin
2005/6/15 0:19 
Re: First Jhana <------> Stream Entry solasaurus
2005/6/15 10:09 
Re: First Jhana <------> Stream Entry kara
2005/6/23 3:02 
Re: First Jhana <------> Stream Entry june
2005/6/23 19:41 
Re: www.mahamevna.org shamin
2005/6/24 8:48 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Cosmology Register To Post FlatPrevious Topic | Next Topic 
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mogaputra 

Posted on: 2005/6/9 15:35 

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Buddhist Cosmology 

Hi all,In the Buddhavamsa (which I understand is apochryphal) of the Khuddaka Nikaya, I believe it is said that only one Buddha can arise in a world system. Elsewhere the Buddha explained cosmology using terms like 10,000 fold world systems etc. Can anybody give me some more information as to whether the universe as we understand it is merely one of those world systems? In other words, is "the world" a multiverse consisting of multiple (perhaps infinite) universes ("world systems")? Where each universe/worldsystem arises and passes away like any other sankhara in Samsara? Does it not then follow that there are multiple Buddhas in existence each on in his own worldsystem? Can Buddhas from other worldsystems manifest in ours?MettaFelix 
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2005/6/9 15:58 
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Re: Buddhist Cosmology Anthony
2005/6/23 10:12 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Cosmology Register To Post FlatPrevious Topic | Next Topic 
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mogaputra 

Posted on: 2005/6/9 15:35 

Not too shy to talk 

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Buddhist Cosmology 

Hi all,In the Buddhavamsa (which I understand is apochryphal) of the Khuddaka Nikaya, I believe it is said that only one Buddha can arise in a world system. Elsewhere the Buddha explained cosmology using terms like 10,000 fold world systems etc. Can anybody give me some more information as to whether the universe as we understand it is merely one of those world systems? In other words, is "the world" a multiverse consisting of multiple (perhaps infinite) universes ("world systems")? Where each universe/worldsystem arises and passes away like any other sankhara in Samsara? Does it not then follow that there are multiple Buddhas in existence each on in his own worldsystem? Can Buddhas from other worldsystems manifest in ours?MettaFelix 
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2005/6/9 15:58 
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Re: Buddhist Cosmology Anthony
2005/6/23 10:12 
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mogaputra 

Posted on: 2005/6/9 15:35 

Not too shy to talk 

Joined: 2004/12/10 

From: Sydney, Australia 

Posts: 38 

Buddhist Cosmology 

Hi all,In the Buddhavamsa (which I understand is apochryphal) of the Khuddaka Nikaya, I believe it is said that only one Buddha can arise in a world system. Elsewhere the Buddha explained cosmology using terms like 10,000 fold world systems etc. Can anybody give me some more information as to whether the universe as we understand it is merely one of those world systems? In other words, is "the world" a multiverse consisting of multiple (perhaps infinite) universes ("world systems")? Where each universe/worldsystem arises and passes away like any other sankhara in Samsara? Does it not then follow that there are multiple Buddhas in existence each on in his own worldsystem? Can Buddhas from other worldsystems manifest in ours?MettaFelix 
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Posted on: 2005/6/9 15:58 	
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Re: Buddhist Cosmology 

Quote: 

Does it not then follow that there are multiple Buddhas in existence each on in his own worldsystem? Can Buddhas from other worldsystems manifest in ours? 
Or is it possible that there are many worlds but with only one Buddha? I'm just thinking out loud here and tell me to shut up if I'm being stupid, but when the Buddha became enlightened didn't he become more than human? Sort of the next step up from human. If it follows that the four noble truths are the ailment, the diagnosis and the cure for humanity wouldn't they also apply in other worlds. If the truth on our world is also the truth on another world I think it is conceivable that the Buddha on our world could also be the Buddha on another world.Any thoughts? Ian Seta 
solasaurus 

Posted on: 2005/6/9 16:40 

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Posts: 293 

Re: Buddhist Cosmology 

This is a highly speculative domain of thought for which the answers are "imponderable". The "Buddha" is not a person, but in a sense, an "office" which comes to be held by a person. Siddhartha Gotama is the most recent person we know of to have occupied the post of "Buddha". He is a Buddha because he is self-awakened, and goes on to teach others, thereby becoming the first in a long line of arahats. When Gotama Buddha said that there were "10,000 world systems", it's very difficult to say what was meant. The people of ancient India were working from a very different paradigm than ourselves (we've been conditioned by scientific conceptions from astronomy to physics, obviously ancient India didn't have such conditions). Gotama Buddha discoursed in terms that would be understood by them, and, to the extent possible, by future generations. I personally take "10,000 world systems" to mean that there are numerous other planets in this universe (and "10,000" in the ancient Indian idiom just meant "a lot", just like you understand what is meant when someone wags their finger at you at says "I told you a million times....") that sustain life. There could be Buddha's in these world-systems, but given that most of us are having supreme difficulty understanding this world system, I'd say it's never going to be direct knowledge for us as to whether there are Buddha's in other world systems. At the end of all this speculation and proliferation is still the realization that we've got to work with what we've got right here, right now. We have all we need to work on the path to enlightenment, we have the living teachings of a Buddha. Let's not miss the boat this time around whilst speculating about the next Buddha. 	
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----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
Anthony 

Posted on: 2005/6/23 10:12 

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Joined: 2005/6/21 

From: Perth Western Australia 

Posts: 4 

Re: Buddhist Cosmology 

Hello to all,I'm a little confused, is a world system the same as a world cycle or have I grabbed the wrong end of the stick. In reading history of the Buddha, it refers to world cycle as a measurement of time, ie 10,000 world cycles. Are world systems something I need to follow up on?ThanksAnthony 
solasaurus 

Posted on: 2005/6/23 20:36 

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Re: Buddhist Cosmology 

Quote: 

Anthony wrote:Hello to all,I'm a little confused, is a world system the same as a world cycle or have I grabbed the wrong end of the stick. In reading history of the Buddha, it refers to world cycle as a measurement of time, ie 10,000 world cycles. Are world systems something I need to follow up on?ThanksAnthony 
Hi Anthony, I think that some of your confusion arises from translation problems. When we here say "world system" in relation to time, we really ought to be saying "aeon" or "universe cycle". The Pali term the Buddha used was "kappa". This term refers to a period of time. He used another word entirely for "world system" as in "10,000 world systems", but I can't remember which one - maybe "loka"? (Pali scholars?) I think in this latter case the English translation of "world system" is more accurate.So our ambiguous English translations was what confused you. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 	
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Anthony 

Posted on: 2005/6/24 7:54 

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Posts: 4 

Re: Buddhist Cosmology 

Hi Solasaurus,Thanks for sorting that for me,as I said I've only come across the term world cycle(Kappa)so far.Confusion does reign sometimes.Anthony 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist Cosmology Register To Post FlatPrevious Topic | Next Topic 
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mogaputra 

Posted on: 2005/6/9 15:35 

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Buddhist Cosmology 

Hi all,In the Buddhavamsa (which I understand is apochryphal) of the Khuddaka Nikaya, I believe it is said that only one Buddha can arise in a world system. Elsewhere the Buddha explained cosmology using terms like 10,000 fold world systems etc. Can anybody give me some more information as to whether the universe as we understand it is merely one of those world systems? In other words, is "the world" a multiverse consisting of multiple (perhaps infinite) universes ("world systems")? Where each universe/worldsystem arises and passes away like any other sankhara in Samsara? Does it not then follow that there are multiple Buddhas in existence each on in his own worldsystem? Can Buddhas from other worldsystems manifest in ours?MettaFelix 
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Buddhist Society of Western Australia Forum Index General Discussion How do you know when sakkaya dithtiya has been eliminated? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/12 0:58 

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How do you know when sakkaya dithtiya has been eliminated? 

Dear Buddhists,Could some-one please say how/when does one know/realize/understand that sakkaya dithtiya (personality view) has been eliminated?What is the exact difference between atthawada upadana and sakkaya dithtiya?May the triple gem bless you!Shamin. FlatPrevious Topic | Next Topic 
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Re: How do you know when sakkaya dithtiya has been eliminated? solasaurus
2005/6/13 9:58 
Re: How do you know when sakkaya dithtiya has been eliminated? mogaputra
2005/6/13 15:51 
Re: How do you know when sakkaya dithtiya has been eliminated? Bhikkhu Pesala
2005/6/14 23:35 
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Buddhist Society of Western Australia Forum Index General Discussion How do you know when sakkaya dithtiya has been eliminated? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/12 0:58 

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How do you know when sakkaya dithtiya has been eliminated? 

Dear Buddhists,Could some-one please say how/when does one know/realize/understand that sakkaya dithtiya (personality view) has been eliminated?What is the exact difference between atthawada upadana and sakkaya dithtiya?May the triple gem bless you!Shamin. FlatPrevious Topic | Next Topic 
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Re: How do you know when sakkaya dithtiya has been eliminated? Bhikkhu Pesala
2005/6/13 3:07 
Re: How do you know when sakkaya dithtiya has been eliminated? solasaurus
2005/6/13 9:58 
Re: How do you know when sakkaya dithtiya has been eliminated? mogaputra
2005/6/13 15:51 
Re: How do you know when sakkaya dithtiya has been eliminated? Bhikkhu Pesala
2005/6/14 23:35 
Attavada Upadana shamin
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Posted on: 2005/6/12 0:58 

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How do you know when sakkaya dithtiya has been eliminated? 

Dear Buddhists,Could some-one please say how/when does one know/realize/understand that sakkaya dithtiya (personality view) has been eliminated?What is the exact difference between atthawada upadana and sakkaya dithtiya?May the triple gem bless you!Shamin. 
Bhikkhu Pesala 

Posted on: 2005/6/13 3:07 

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Re: How do you know when sakkaya dithtiya has been eliminated? 

To eliminate Personality View (sakk•ya ditthi), one would need to pass through the Seven Stages of Purity including all of the sixteen insight knowledges as described in the Progress of Insight. This discourse was given by meditators who had completed a course of intensive meditation, for meditators to assess their own progress. It is not advisable to read it just before beginning to practise, as it might hinder one’s progress with too much reflection. Attachment to self view (attav•da up•d•na), is attachment to the belief shared by most religious faiths that there exists a soul or permanent self in each individual, that transmigrates after death, and which may be purified by religious practice. One who still clings tenanciously to attav•da will not be able to gain confidence (saddh•) in the Buddha and the Noble Ones. Well-informed Buddhists should be free from attav•da. If they are not well-informed about the Buddha’s teachings they may still hold such 	
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wrong views, which would obstruct their spiritual progress. Anyone who is not yet a Stream-winner, which includes the vast majority of us Buddhists, still holds firmly to the personality view (sakk•ya ditthi). It can be removed to some extent by gaining the lower stages of insight, but will reassert itself when one stops meditation practice. If a meditator could continue to the stage of Stream-winning and cut off Personality-view permanently, he or she will no longer be capable of telling deliberate lies to defend his or her ego, as ordinary people are apt to do. 
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solasaurus 

Posted on: 2005/6/13 9:58 

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Re: How do you know when sakkaya dithtiya has been eliminated? 

Sadhu! Good answer. I was going to answer this but I had some doubts about how to express it and didn't want to stuff it up. This answer you have given is clear, accurate and to the point. Thankyou. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
mogaputra 

Posted on: 2005/6/13 15:51 

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From: Sydney, Australia 

Posts: 38 

Re: How do you know when sakkaya dithtiya has been eliminated? 

Dear Bhante,How is the attainment of the 16 insights related to the attainment of the fruits? Ie. do the attainment of the first 4 signify the attainment of stream entry, and the next 4 to once-returning, etc? Or does one need to have all the 16 insights before even stream entry is attained?Thank youFelix 
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Bhikkhu Pesala 

Posted on: 2005/6/14 23:35 	
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Re: How do you know when sakkaya dithtiya has been eliminated? 

One needs to attain all the stages of insight knowledge to reach Fruition Knowledge and gain the first path. 
---------------- 
shamin 

Posted on: 2005/6/15 0:30 

Not too shy to talk 

Joined: 2005/6/8 

From: Colombo, Sri Lanka 

Posts: 35 

Attavada Upadana 

Venerable Bhikkhu Pesala,Is it not only in an Arahath where Attavada Upadana is completely not?With respect,Shamin. 
june 

Posted on: 2005/6/23 19:37 

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Joined: 2005/4/6 

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Posts: 48 

Re: How do you know when sakkaya dithtiya has been eliminated? 

hi,i'm not sure but i think it's when you have that eye of the dhamma come up "whatever is subject to arising is subject to cessation"...and also you suddenly understand anatta, whereas before you couldn't really make any sense out of it, as in for example, you can understand how a being is made up of the five aggregates.cheers,june 
----------------Non curo. Si metrum non habet, non est poema. (I don't care. If it doesn't rhyme, it isn't a poem.) 
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Buddhist Society of Western Australia Forum Index General Discussion How do you know when sakkaya dithtiya has been eliminated? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/12 0:58 

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How do you know when sakkaya dithtiya has been eliminated? 

Dear Buddhists,Could some-one please say how/when does one know/realize/understand that sakkaya dithtiya (personality view) has been eliminated?What is the exact difference between atthawada upadana and sakkaya dithtiya?May the triple gem bless you!Shamin. FlatPrevious Topic | Next Topic 
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» How do you know when sakkaya dithtiya has been eliminated?shamin
2005/6/12 0:58 
Re: How do you know when sakkaya dithtiya has been eliminated? Bhikkhu Pesala
2005/6/13 3:07 
Re: How do you know when sakkaya dithtiya has been eliminated? solasaurus
2005/6/13 9:58 
Re: How do you know when sakkaya dithtiya has been eliminated? mogaputra
2005/6/13 15:51 
Re: How do you know when sakkaya dithtiya has been eliminated? Bhikkhu Pesala
2005/6/14 23:35 
Attavada Upadana shamin
2005/6/15 0:30 	
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Do Buddhists believe in Feng Shui? 

Presently there is a growing interest and practise in the 'art of feng shui', this is also being commercialised by feng shui practitioners. This practise or superstition is followed by many from all types of religions and sometimes it is frightening tohear that our destiny can be affected by 'bad feng shui' without realising.Would the venerable one be able to enlightened me in regard if feng shui is also practised by buddhists and does feng shui really affect our lives? FlatPrevious Topic | Next Topic 
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Do Buddhists believe in Feng Shui? 

Presently there is a growing interest and practise in the 'art of feng shui', this is also being commercialised by feng shui practitioners. This practise or superstition is followed by many from all types of religions and sometimes it is frightening tohear that our destiny can be affected by 'bad feng shui' without realising.Would the venerable one be able to enlightened me in regard if feng shui is also practised by buddhists and does feng shui really affect our lives? FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/23 11:35 

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Do Buddhists believe in Feng Shui? 

Presently there is a growing interest and practise in the 'art of feng shui', this is also being commercialised by feng shui practitioners. This practise or superstition is followed by many from all types of religions and sometimes it is frightening tohear that our destiny can be affected by 'bad feng shui' without realising.Would the venerable one be able to enlightened me in regard if feng shui is also practised by buddhists and does feng shui really affect our lives? 
Rajio 

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Re: Do Buddhists believe in Feng Shui? 

I'm not really venerable but I hope you don't mind if I offer an opinion. I do not practise Feng shui but the woman who teaches me Japanese does and from the little I have learnt it strikes me that a lot of what they do is simply making the feeling of a room more harmonious. Change their language and they could easily pass for expensive interior decorators.So, I guess I would say that I don't give the practises any religious significance but living in a house where the furnishings are placed in such a way as to maximise the tranquility seems like a good idea to me.Ian Seta 
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Buddhist Society of Western Australia Forum Index General Discussion Do Buddhists believe in Feng Shui? Register To Post FlatPrevious Topic | Next Topic 
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wtl33 

Posted on: 2005/6/23 11:35 

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Do Buddhists believe in Feng Shui? 

Presently there is a growing interest and practise in the 'art of feng shui', this is also being commercialised by feng shui practitioners. This practise or superstition is followed by many from all types of religions and sometimes it is frightening tohear that our destiny can be affected by 'bad feng shui' without realising.Would the venerable one be able to enlightened me in regard if feng shui is also practised by buddhists and does feng shui really affect our lives? FlatPrevious Topic | Next Topic 
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» Do Buddhists believe in Feng Shui?wtl33
2005/6/23 11:35 
Re: Do Buddhists believe in Feng Shui? Rajio
2005/6/23 19:01 
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Buddhist Society of Western Australia Forum Index General Discussion i think therefore i am Register To Post FlatPrevious Topic | Next Topic 
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libertine 

Posted on: 2005/6/16 1:34 

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i think therefore i am 

hey, first post.. ive just come back from a 3hrs philosophy exam.. one of the essays was about rene descartes. not having studied much i remembered ajahn brahms scathing attack on the frenchman.. i actually remember the quote.i think therefore i am. What an idiot!What happens if you stop thinking? Hmm so i used this as a counter argument to mr descartes.. and exactly as i came out of the examination hall i realized the mistake. I think therefor i am is not saying that his existence depends on his thinking. Its a statement saying that he can conclude he exists because he thinks. anyways, i wonder what you think of this.. maybe his idea wasnt compatible to buddhist notion of self after all.. FlatPrevious Topic | Next Topic 
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» i think therefore i amlibertine
2005/6/16 1:34 
... onemind
2005/6/16 9:42 
Re: ... libertine
2005/6/16 15:21 
I'm pink...therefore I'm spam Rajio
2005/6/16 16:27 
Re: i think therefore i am rope
2005/6/16 20:28 
Re: i think therefore i am Bhikkhu Pesala
2005/6/17 3:20 
Re: i think therefore i am mindSpirit
2005/6/17 16:17 	
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Buddhist Society of Western Australia Forum Index General Discussion i think therefore i am Register To Post FlatPrevious Topic | Next Topic 
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libertine 

Posted on: 2005/6/16 1:34 

Just popping in 

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i think therefore i am 

hey, first post.. ive just come back from a 3hrs philosophy exam.. one of the essays was about rene descartes. not having studied much i remembered ajahn brahms scathing attack on the frenchman.. i actually remember the quote.i think therefore i am. What an idiot!What happens if you stop thinking? Hmm so i used this as a counter argument to mr descartes.. and exactly as i came out of the examination hall i realized the mistake. I think therefor i am is not saying that his existence depends on his thinking. Its a statement saying that he can conclude he exists because he thinks. anyways, i wonder what you think of this.. maybe his idea wasnt compatible to buddhist notion of self after all.. FlatPrevious Topic | Next Topic 
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» i think therefore i amlibertine
2005/6/16 1:34 
... onemind
2005/6/16 9:42 
Re: ... libertine
2005/6/16 15:21 
I'm pink...therefore I'm spam Rajio
2005/6/16 16:27 
Re: i think therefore i am rope
2005/6/16 20:28 
Re: i think therefore i am Bhikkhu Pesala
2005/6/17 3:20 
Re: i think therefore i am mindSpirit
2005/6/17 16:17 	
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Buddhist Society of Western Australia Forum Index General Discussion i think therefore i am Register To Post 
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libertine 

Posted on: 2005/6/16 1:34 

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i think therefore i am 

hey, first post.. ive just come back from a 3hrs philosophy exam.. one of the essays was about rene descartes. not having studied much i remembered ajahn brahms scathing attack on the frenchman.. i actually remember the quote.i think therefore i am. What an idiot!What happens if you stop thinking? Hmm so i used this as a counter argument to mr descartes.. and exactly as i came out of the examination hall i realized the mistake. I think therefor i am is not saying that his existence depends on his thinking. Its a statement saying that he can conclude he exists because he thinks. anyways, i wonder what you think of this.. maybe his idea wasnt compatible to buddhist notion of self after all.. 
onemind 

Posted on: 2005/6/16 9:42 

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Joined: 2005/1/13 

... 

Hi Libertine,I can't say that i get too deep into western philosophy but this is the way i see it. In meditation, when you havn't had a thought for minutes, do you disappear? You don't have to think to know. The thinking mind is not the knowing mind. Thoughts are not reality. If you look at the sky, you can see its blue, you dont need to think "Its blue".So, the bottom line is, thinking is not knowing. I know this probably isn't deep enough in a philosophy class 	
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Hopefuly the marker is buddhist But i think you should be ok in any case.. Goodluck 
----------------Being nobody, going nowhere.... 
libertine 

Posted on: 2005/6/16 15:21 

Just popping in 

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From: Malta 

Posts: 10 

Re: ... 

hehehe the chances of the marker being a buddhist are as close to impossible ..malta is overwhelmingly catholic, recenty a european survey put us in the number one position for beleif in god with 95percent!! ( a further 3 percent believing is some world spirit)anyways, my fault since i didnt study enough obviously 
Rajio 

Posted on: 2005/6/16 16:27 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

I'm pink...therefore I'm spam 

My personal opinion is that the statement "I think therefore I am" is so simplistic that disputing it is difficult. I could just as easily say "The sky is blue" and most people would just accept it as a given even though the sky isn't always blue (sometimes it's pink, sometimes orange etc. etc.) and it is only blue in my eyes. In the eyes of animals that don't see certain colours it may be grey. It is also possible that what I see as blue may be different to what you see as blue. Oddly enough there is a condition called synesthesia in which certain people taste colours or smell sounds so for them saying "The sky is blue" might bring the response, "Yes, it tastes (or smells) nice."I don't have a problem with philosophers coming up with cute little lines that look good on a t-shirt but usually things are not so black and white. Ian Seta 
rope 

Posted on: 2005/6/16 20:28 

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Re: i think therefore i am 

I think therefore I am not. 
Bhikkhu Pesala 

Posted on: 2005/6/17 3:20 	
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Quite a regular 

Joined: 2005/2/25 

From: East London 

Posts: 53 

Re: i think therefore i am 

“I think, therefore I am. I think?"“No you're not! You're magnetic ink.The folded sheets of paper rattle through the great computer ..”The Moody Blues. 
---------------- 
mindSpirit 

Posted on: 2005/6/17 16:17 

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Re: i think therefore i am 

There is a book called "The Power of Now", that answers this question. The author does say that "i think therefore i am" is one of the most fundementally wrong things in that he is equating existance with thinking. So he says that decartes was wrong."I think therefor i am is not saying that his existence depends on his thinking. Its a statement saying that he can conclude he exists because he thinks." You could be right about this though...but why didn't he just say it like that?i.e."Because I think, I exist"...I don't know but if you actually analyse the sentence at the surface level:"i think therefore i am"it does seem to be implying the he exists becuase he thinks...but as you say...if you let go of thinking, there is still an awareness but do you stop existing when you let go of thought?What happens when you go to sleep and you go into that deep sleep thing where you don't think?--Do you stop existing when you go into deep sleep?Nah, I think Decartes really screwed up when he said that.... 
Algonquin 

Posted on: 2005/6/23 4:48 	
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Re: i think therefore i am 

Hi All, first post here - so first off, well done to bswa on producing such a good forum! About Descartes' statement, maybe all he did mean was that his thinking enabled him to realise his existence, and to be aware of it as an object for study (even if his perspective was still subjective as he studied it). So saying that he knows he is thinking, and assuming he exists, could be just a start point for talking about the nature of existence without necessarily making any claims about the absolute value of thought, or treating thinking as the be all and end all. On the other hand, he could end up in a circular argument if he equates the two, where thinking = being. So logically that wouldn't make sense, but like the Buddha said to the Kalamas, maybe we shouldn't get too carried away with logic. It's an interesting topic - quite a big thing to realise thinking can be let go of, especially if thinking is seen as an end in itself, rather than just a tool for dealing with worldly problems. Brings to mind Ajahn Brahm's joke about the three greatest existential philosophers: Rene Descartes, who said "to be is to do"; Jean Paul Sartre who said "to do is to be"; and Frank Sinatra who summed it all up when he said "dobedobedoo". Heheh! 
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Buddhist Society of Western Australia Forum Index General Discussion i think therefore i am Register To Post FlatPrevious Topic | Next Topic 
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libertine 

Posted on: 2005/6/16 1:34 

Just popping in 

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i think therefore i am 

hey, first post.. ive just come back from a 3hrs philosophy exam.. one of the essays was about rene descartes. not having studied much i remembered ajahn brahms scathing attack on the frenchman.. i actually remember the quote.i think therefore i am. What an idiot!What happens if you stop thinking? Hmm so i used this as a counter argument to mr descartes.. and exactly as i came out of the examination hall i realized the mistake. I think therefor i am is not saying that his existence depends on his thinking. Its a statement saying that he can conclude he exists because he thinks. anyways, i wonder what you think of this.. maybe his idea wasnt compatible to buddhist notion of self after all.. FlatPrevious Topic | Next Topic 
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» i think therefore i amlibertine
2005/6/16 1:34 
... onemind
2005/6/16 9:42 
Re: ... libertine
2005/6/16 15:21 
I'm pink...therefore I'm spam Rajio
2005/6/16 16:27 
Re: i think therefore i am rope
2005/6/16 20:28 
Re: i think therefore i am Bhikkhu Pesala
2005/6/17 3:20 
Re: i think therefore i am mindSpirit
2005/6/17 16:17 	
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm in North America Register To Post FlatPrevious Topic | Next Topic 
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solasaurus 

Posted on: 2005/6/16 9:47 

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Ajahn Brahm in North America 

This post is mostly for those from North America. I've just been in touch with one of Ajahn Brahm's tour organisers. She will be posting through details in about a month from now. The rough schedule is as I posted before:Quote: 

In Boston - 7th - 10th NovIn New York 10th - 13th NovIn Chicago 13th - 16th NovIn Vancouver Nov 16th - 19thIn Seattle 19th - 22ndIn Portland 22nd - 24thIn San Fran 24th - 27thIn LA 27th - 30th Nov - Flight back to Australia 
The organisers are definitely keen to hear from people who'd be interested in helping out, especially if they've had experience with monks previously (not essential though). If you're interested in helping out and yo live in one of the above cities, reply to this post or email me and I'll pass your contact on to the organisers. (Kara from Vancouver and Mary from Portland, we have you already.)Furthermore, the organisers are very keen to make the most of the tour so it looks like it may be possible to get the talks posted on this site. In order to get the talks posted on this site, we will need volunteers in each city to help record them and transfer them to the site.If you can help with that, please reply to this post.The BSWA will be working with the organisers as best we can to get information out via this site. We'll be looking for people to take photos 	
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and write up stories to post to the news section to keep everyone up to date right through November. If you can help out, please reply to this post or email me.Thanks. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia FlatPrevious Topic | Next Topic 
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» Ajahn Brahm in North Americasolasaurus
2005/6/16 9:47 
Re: Ajahn Brahm in North America Lotus260
2005/6/17 3:51 
Re: Ajahn Brahm in North America solasaurus
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Re: Ajahn Brahm in North America kara
2005/6/22 9:35 
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solasaurus 

Posted on: 2005/6/16 9:47 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Ajahn Brahm in North America 

This post is mostly for those from North America. I've just been in touch with one of Ajahn Brahm's tour organisers. She will be posting through details in about a month from now. The rough schedule is as I posted before:Quote: 

In Boston - 7th - 10th NovIn New York 10th - 13th NovIn Chicago 13th - 16th NovIn Vancouver Nov 16th - 19thIn Seattle 19th - 22ndIn Portland 22nd - 24thIn San Fran 24th - 27thIn LA 27th - 30th Nov - Flight back to Australia 
The organisers are definitely keen to hear from people who'd be interested in helping out, especially if they've had experience with monks previously (not essential though). If you're interested in helping out and yo live in one of the above cities, reply to this post or email me and I'll pass your contact on to the organisers. (Kara from Vancouver and Mary from Portland, we have you already.)Furthermore, the organisers are very keen to make the most of the tour so it looks like it may be possible to get the talks posted on this site. In order to get the talks posted on this site, we will need volunteers in each city to help record them and transfer them to the site.If you can help with that, please reply to this post.The BSWA will be working with the organisers as best we can to get information out via this site. We'll be looking for people to take photos 	
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and write up stories to post to the news section to keep everyone up to date right through November. If you can help out, please reply to this post or email me.Thanks. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia FlatPrevious Topic | Next Topic 
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» Ajahn Brahm in North Americasolasaurus
2005/6/16 9:47 
Re: Ajahn Brahm in North America Lotus260
2005/6/17 3:51 
Re: Ajahn Brahm in North America solasaurus
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Re: Ajahn Brahm in North America kara
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm in North America Register To Post 
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solasaurus 

Posted on: 2005/6/16 9:47 

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Posts: 293 

Ajahn Brahm in North America 

This post is mostly for those from North America. I've just been in touch with one of Ajahn Brahm's tour organisers. She will be posting through details in about a month from now. The rough schedule is as I posted before:Quote: 

In Boston - 7th - 10th NovIn New York 10th - 13th NovIn Chicago 13th - 16th NovIn Vancouver Nov 16th - 19thIn Seattle 19th - 22ndIn Portland 22nd - 24thIn San Fran 24th - 27thIn LA 27th - 30th Nov - Flight back to Australia 
The organisers are definitely keen to hear from people who'd be interested in helping out, especially if they've had experience with monks previously (not essential though). If you're interested in helping out and yo live in one of the above cities, reply to this post or email me and I'll pass your contact on to the organisers. (Kara from Vancouver and Mary from Portland, we have you already.)Furthermore, the organisers are very keen to make the most of the tour so it looks like it may be possible to get the talks posted on this site. In order to get the talks posted on this site, we will need volunteers in each city to help record them and transfer them to the site.If you can help with that, please reply to this post.The BSWA will be working with the organisers as best we can to get information out via this site. We'll be looking for people to take photos 	
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and write up stories to post to the news section to keep everyone up to date right through November. If you can help out, please reply to this post or email me.Thanks. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
Lotus260 

Posted on: 2005/6/17 3:51 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Re: Ajahn Brahm in North America 

Dear Sol,On their way to US, are they going via Dubai. If so, is it possible to make a stop in Dubai, for few days or even for a day.We could arrange the stay and the rest. We could have few events (depending on the time they stays here) in some embassies like Thai and Sri Lankan. 
----------------May you all attain Nibbana right here right now. 
solasaurus 

Posted on: 2005/6/17 10:36 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: Ajahn Brahm in North America 

Sorry, he's actually going via the World Buddhist Conference in Bangkok and then visiting Japan before flying across the Pacific. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kara 

Posted on: 2005/6/22 9:35 	
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Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: Ajahn Brahm in North America 

hello all.......I just wanted to let you know how excited people are here in Vancouver, that we will be able to host Ajahn Brahm. during his book tour... ....and it is only June... what fun...........Kara 
kara 

Posted on: 2005/6/22 9:46 

Quite a regular 

Joined: 2005/6/1 

From: Vancouver, British Columbia 

Posts: 66 

Re: Ajahn Brahm in North America 

hello again......I was in contact today with Vipassana BC, they have already put up a lovely photo of Ajahn Brahm and a small write up....with a link to the BSWA website....you can also check out their website for updates in regards to his visit to Vancouver, British Columbia. Thankyou Derek for being wayyyy organized. www.vipassanabc.cain the flow.....Kara 
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solasaurus 

Posted on: 2005/6/16 9:47 

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Joined: 2004/12/8 

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Posts: 293 

Ajahn Brahm in North America 

This post is mostly for those from North America. I've just been in touch with one of Ajahn Brahm's tour organisers. She will be posting through details in about a month from now. The rough schedule is as I posted before:Quote: 

In Boston - 7th - 10th NovIn New York 10th - 13th NovIn Chicago 13th - 16th NovIn Vancouver Nov 16th - 19thIn Seattle 19th - 22ndIn Portland 22nd - 24thIn San Fran 24th - 27thIn LA 27th - 30th Nov - Flight back to Australia 
The organisers are definitely keen to hear from people who'd be interested in helping out, especially if they've had experience with monks previously (not essential though). If you're interested in helping out and yo live in one of the above cities, reply to this post or email me and I'll pass your contact on to the organisers. (Kara from Vancouver and Mary from Portland, we have you already.)Furthermore, the organisers are very keen to make the most of the tour so it looks like it may be possible to get the talks posted on this site. In order to get the talks posted on this site, we will need volunteers in each city to help record them and transfer them to the site.If you can help with that, please reply to this post.The BSWA will be working with the organisers as best we can to get information out via this site. We'll be looking for people to take photos 	
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and write up stories to post to the news section to keep everyone up to date right through November. If you can help out, please reply to this post or email me.Thanks. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia FlatPrevious Topic | Next Topic 
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2005/6/16 9:47 
Re: Ajahn Brahm in North America Lotus260
2005/6/17 3:51 
Re: Ajahn Brahm in North America solasaurus
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Re: Ajahn Brahm in North America kara
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cbch 

Posted on: 2005/5/12 2:36 

Just popping in 

Joined: 2005/5/7 

From: Upstate New York 

Posts: 7 

poetry website 

I'm looking for Buddhist poets to submit their poetry to be published on my website. It's still rather unknown, but that's not what counts.My whole point in this is to spread the Dhamma in a different way: poetry. We all recieve the dhamma from this site and others; why not give back a little?http://cbch.nerdhq.net 
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» poetry websitecbch
2005/5/12 2:36 
... 
Anonymous
2005/5/12 7:38 
Re: ... cbch
2005/5/12 18:49 
... 
Anonymous
2005/5/13 10:06 
... 
Anonymous
2005/5/14 15:55 
... nikstlitselpmur
2005/5/16 11:28 
... 
Anonymous
2005/5/16 14:11 
... nikstlitselpmur
2005/5/16 14:13 
Re: ... onemind
2005/5/16 14:44 
Re: ... cbch
2005/5/17 2:38 
Re: ... ll
2005/5/17 11:59 	
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... nikstlitselpmur
2005/5/17 12:20 
... 
Anonymous
2005/5/17 12:26 
... nikstlitselpmur
2005/5/17 12:34 
Re: ... onemind
2005/5/17 12:50 
Re: ... ll
2005/5/17 12:54 
... nikstlitselpmur
2005/5/17 13:11 
Re: ... ll
2005/5/17 13:20 
Re: ... onemind
2005/5/17 13:31 
Re: ... ll
2005/5/17 13:39 
Re: ... onemind
2005/5/17 13:41 
... nikstlitselpmur
2005/5/17 13:45 
Re: ... onemind
2005/5/17 13:47 
Re: ... nikstlitselpmur
2005/5/17 13:58 
Re: ... onemind
2005/5/17 14:09 
... nikstlitselpmur
2005/5/17 14:14 
Re: ... grasshopper
2005/5/17 14:29 
Re: ... nikstlitselpmur
2005/5/17 14:34 
Re: ... onemind
2005/5/17 14:43 
Re: ... onemind
2005/5/17 14:55 
Re: ... nikstlitselpmur
2005/5/18 2:07 
Re: ... ll
2005/5/18 16:49 
Re: ... onemind
2005/5/18 17:12 
Re: ... wild_strawberries
2005/6/8 11:34 
Re: ... ll
2005/5/17 13:47 
Re: ... kara
2005/6/22 2:50 
Re: poetry website kara
2005/6/22 2:56 
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cbch 

Posted on: 2005/5/12 2:36 

Just popping in 

Joined: 2005/5/7 

From: Upstate New York 

Posts: 7 

poetry website 

I'm looking for Buddhist poets to submit their poetry to be published on my website. It's still rather unknown, but that's not what counts.My whole point in this is to spread the Dhamma in a different way: poetry. We all recieve the dhamma from this site and others; why not give back a little?http://cbch.nerdhq.net 
----------------Peace. FlatPrevious Topic | Next Topic 
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Date 
» poetry websitecbch
2005/5/12 2:36 
... 
Anonymous
2005/5/12 7:38 
Re: ... cbch
2005/5/12 18:49 
... 
Anonymous
2005/5/13 10:06 
... 
Anonymous
2005/5/14 15:55 
... nikstlitselpmur
2005/5/16 11:28 
... 
Anonymous
2005/5/16 14:11 
... nikstlitselpmur
2005/5/16 14:13 
Re: ... onemind
2005/5/16 14:44 
Re: ... cbch
2005/5/17 2:38 
Re: ... ll
2005/5/17 11:59 	
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... nikstlitselpmur
2005/5/17 12:20 
... 
Anonymous
2005/5/17 12:26 
... nikstlitselpmur
2005/5/17 12:34 
Re: ... onemind
2005/5/17 12:50 
Re: ... ll
2005/5/17 12:54 
... nikstlitselpmur
2005/5/17 13:11 
Re: ... ll
2005/5/17 13:20 
Re: ... onemind
2005/5/17 13:31 
Re: ... ll
2005/5/17 13:39 
Re: ... onemind
2005/5/17 13:41 
... nikstlitselpmur
2005/5/17 13:45 
Re: ... onemind
2005/5/17 13:47 
Re: ... nikstlitselpmur
2005/5/17 13:58 
Re: ... onemind
2005/5/17 14:09 
... nikstlitselpmur
2005/5/17 14:14 
Re: ... grasshopper
2005/5/17 14:29 
Re: ... nikstlitselpmur
2005/5/17 14:34 
Re: ... onemind
2005/5/17 14:43 
Re: ... onemind
2005/5/17 14:55 
Re: ... nikstlitselpmur
2005/5/18 2:07 
Re: ... ll
2005/5/18 16:49 
Re: ... onemind
2005/5/18 17:12 
Re: ... wild_strawberries
2005/6/8 11:34 
Re: ... ll
2005/5/17 13:47 
Re: ... kara
2005/6/22 2:50 
Re: poetry website kara
2005/6/22 2:56 
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cbch 

Posted on: 2005/5/12 2:36 

Just popping in 

Joined: 2005/5/7 

From: Upstate New York 

Posts: 7 

poetry website 

I'm looking for Buddhist poets to submit their poetry to be published on my website. It's still rather unknown, but that's not what counts.My whole point in this is to spread the Dhamma in a different way: poetry. We all recieve the dhamma from this site and others; why not give back a little?http://cbch.nerdhq.net 
----------------Peace. 
Anonymous

Posted on: 2005/5/12 7:38 

... 

An excellent idea!It seems to me that poetry can convey the ineffable in a way that logical argument can not.Would original haiku along the lines of these works be acceptable in so far as subject matter is concerned, or do they not have enough of a 'Dhamma message'?he said bad thingsto the bronze statueand is gone(Hosai Ozaki 1885-1926)growing old too 	
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i trust in a Buddhaof snow(Kobayashi Issa 1763-1827)swatting a flyand praisingAmida Buddha(Kobayashi Issa 1763-1827)chanting the sutrasi receive the ricethe shrikes singTaneda Santoka (1882-1940)Cordially,Chou Hu Die 
cbch 

Posted on: 2005/5/12 18:49 

Just popping in 

Joined: 2005/5/7 

From: Upstate New York 

Posts: 7 

Re: ... 

These are excellent, and I would love to put your haiku in. Just email them to me, and I will promtly add you as a poet, and a blog member (if you wish).If you don't know, a blog is an online journal with one or more members. Any person whose poetry makes it onto the site (basically anyone who submits Buddhist poetry) will have the chance to be on this online journal. 
----------------Peace. 
Anonymous

Posted on: 2005/5/13 10:06 

... 

One-line form:Unable to sleep I lie quietly guarded by a plastic BuddhaThree-line form:unable to sleepi lie quietlyguarded by a plastic BuddhaI prefer the one-line form myself (see the haiku translations of Hiroaki Sato and the pioneering one-line haiku of Marlene Mountain for good examples) ... it lets the reader put the breaks in depending on how they interpret the haiku.I've sent the one-line version above to your website, via your website's online form, if 	
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you want to use it.Disgraceful Butterfly 
Anonymous

Posted on: 2005/5/14 15:55 

... 

No doubt you are both familiar with the poetry of the early Buddhist monks and nuns. If you are not, there is a nice selection of it here:http://www.accesstoinsight.org/canon/sutta/khuddaka/theragatha/index.htmlhttp://www.accesstoinsight.org/canon/sutta/khuddaka/therigatha/index.htmlDark Servant 
nikstlitselpmur 

Posted on: 2005/5/16 11:28 

Quite a regular 

Joined: 2005/4/13 

From: The Back Garden 

Posts: 49 

... 

thought you might be interested in these buddhist poetry sites as well:http://www.gardendigest.com/zen/http://www.egreenway.com/HanShan/http://www.yakrider.com/Poetry_n_Essays/Poetry/Poetry_Mountain.htmnikstlitselpmur 
----------------Adherence to things material and spiritual prevents me from being as free as the wind or flowing water.Taneda Santoka (1882-1940) 
Anonymous

Posted on: 2005/5/16 14:11 

... 

New York State Poet Laureate, Billy Collins, puts forward an opposing view in "Why I Could Never Be a Buddhist":http://www.poems.com/whyiccol.htmDark Servant 
nikstlitselpmur 

Posted on: 2005/5/16 14:13 

Quite a regular 

Joined: 2005/4/13 

From: The Back Garden 

Posts: 49 

... 

will you still be running and maintaining your poetry website if and when you move into www.dhammasala.org?nikstlitselpmur 
----------------Adherence to things material and spiritual prevents me from being as free as the wind or flowing water.Taneda Santoka (1882-1940) 	
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onemind 

Posted on: 2005/5/16 14:44 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Re: ... 

Talking to yourself again I see Yoda EDIT: editing your posts again i see Yoda 
----------------Being nobody, going nowhere.... 
cbch 

Posted on: 2005/5/17 2:38 

Just popping in 

Joined: 2005/5/7 

From: Upstate New York 

Posts: 7 

Re: ... 

I don't know, so I'm trying to find a responsible person to hand it over to in case I can't. I started this site before I realized where I was headed. At that point I was on the waiting list for Abhayagiri, but that's over a year long. This is immediate. I have until early June.Any responsible HTML'ers want to run a Buddhist poetry site? 
----------------Peace. 
ll 

Posted on: 2005/5/17 11:59 

Moderator 

Joined: 2005/1/8 

From: 

Posts: 115 

Re: ... 

Onemind and Yoda or former yoda.....You both brighten my day !!! Thanks : Hey CBCH, could I nominate Yoda for your website? 
----------------Peacell 
nikstlitselpmur 

Posted on: 2005/5/17 12:20 

Quite a regular 

Joined: 2005/4/13 

From: The Back Garden 

Posts: 49 

... 

ha! with full-time work writing and publishing for his employer, study, his own website, haiku writing, haiku competitions, philosophical discussions, and haiku discussion groups he wouldn't be able to manage it ... which is why he hasn't volunteered. nikstlitselpmur 
----------------Adherence to things material and spiritual prevents me from being as free as the wind or flowing water.Taneda Santoka (1882-1940) 	
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Anonymous

Posted on: 2005/5/17 12:26 

... 

He's telling the truth. Dark Servant 
nikstlitselpmur 

Posted on: 2005/5/17 12:34 

Quite a regular 

Joined: 2005/4/13 

From: The Back Garden 

Posts: 49 

... 

go away dark servant!you know what the clinical psychologist said in our therapy session.nikstlitselpmur 
----------------Adherence to things material and spiritual prevents me from being as free as the wind or flowing water.Taneda Santoka (1882-1940) 
onemind 

Posted on: 2005/5/17 12:50 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Re: ... 

----------------Being nobody, going nowhere.... 
ll 

Posted on: 2005/5/17 12:54 

Moderator 

Joined: 2005/1/8 

From: 

Posts: 115 

Re: ... 

I had to try right??? Thinking.....* Hmmmm what did the theripist say??* 
----------------Peacell 
nikstlitselpmur 

Posted on: 2005/5/17 13:11 	
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Quite a regular 

Joined: 2005/4/13 

From: The Back Garden 

Posts: 49 

... 

he said 'rinpoche', 'yoda', 'chou_hu_die', and 'dark servant' were figments of my imagination ... that i should ignore them if they try to intrude into my conscious life ... and that by ignoring them i would not be feeding them the mental energy their existence depended upon ... with the result that they would ultimately fade away.he added that people who tried to perpetuate these figments of my imagination were harming my recovery ... and that i should avoid such people wherever possible.he said i should stop ingesting alcohol and caffeine and, if possible, switch to a vegetarian diet.he also recommended that i try to exercise, and suggested that i get out of the house and walk for one hour daily ... and then look at doing something a bit more energetic once my fitness has improved ... like aikido ... which i did when i was younger.he added that i should get back to my meditation ... but not four hours per day like in the old days ... maybe 12 minutes a day for the first month ... then increasing the time by 12 minute increments ... but aways staying within a 'reasonable' comfort zone.he then said that that was the end of the session ... that it would cost me $160 ... and that, while he wanted to spend more time with me, he couldn't ... as he was spending the rest of the day with someone called 'onemind'.nikstlitselpmurps: thank you for asking that question II, i feel a great weight has been lifted from my shoulders. 
----------------Adherence to things material and spiritual prevents me from being as free as the wind or flowing water.Taneda Santoka (1882-1940) 
ll 

Posted on: 2005/5/17 13:20 

Moderator 

Joined: 2005/1/8 

From: 

Posts: 115 

Re: ... 

----------------Peacell 	
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onemind 

Posted on: 2005/5/17 13:31 

Moderator 

Joined: 2005/1/13 

From: Western Australia 

Posts: 315 

Re: ... 

Then he told me the root of all my problems was the madness of Yoda then charged me $220, he must like you 
----------------Being nobody, going nowhere.... 
ll 

Posted on: 2005/5/17 13:39 

Moderator 

Joined: 2005/1/8 

From: 

Posts: 115 

Re: ... 

Quote: 

ps: thank you for asking that question II, i feel a great weight has been lifted from my shoulders. 
I thought that was why you paid the theripist....You are welcome.... 
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cbch 

Posted on: 2005/5/12 2:36 

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poetry website 

I'm looking for Buddhist poets to submit their poetry to be published on my website. It's still rather unknown, but that's not what counts.My whole point in this is to spread the Dhamma in a different way: poetry. We all recieve the dhamma from this site and others; why not give back a little?http://cbch.nerdhq.net 
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Buddhist Society of Western Australia Forum Index General Discussion Can I kill termites if they are eating up my house? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/16 14:45 

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Can I kill termites if they are eating up my house? 

Hi everyone, what do you think? I have a fibro home and it needs termite inspection every year . I am cringing at the thought that I might have to kill them if there are signs of active termites. Queensland is full of termites. They can destroy houses. FlatPrevious Topic | Next Topic 
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2005/6/16 14:45 
Re: Can I kill termites if they are eating up my house? solasaurus
2005/6/16 15:06 
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2005/6/16 18:46 
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2005/6/16 20:43 
Re: Can I kill termites if they are eating up my house? kara
2005/6/17 2:05 
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2005/6/17 4:33 
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2005/6/17 8:37 
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Buddhist Society of Western Australia Forum Index General Discussion Can I kill termites if they are eating up my house? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/16 14:45 

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Can I kill termites if they are eating up my house? 

Hi everyone, what do you think? I have a fibro home and it needs termite inspection every year . I am cringing at the thought that I might have to kill them if there are signs of active termites. Queensland is full of termites. They can destroy houses. FlatPrevious Topic | Next Topic 
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2005/6/16 14:45 
Re: Can I kill termites if they are eating up my house? solasaurus
2005/6/16 15:06 
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2005/6/16 18:46 
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2005/6/16 20:43 
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2005/6/17 2:05 
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2005/6/17 4:33 
Re: Can I kill termites if they are eating up my house? Abby
2005/6/17 8:37 
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Posted on: 2005/6/16 14:45 

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Can I kill termites if they are eating up my house? 

Hi everyone, what do you think? I have a fibro home and it needs termite inspection every year . I am cringing at the thought that I might have to kill them if there are signs of active termites. Queensland is full of termites. They can destroy houses. 
solasaurus 

Posted on: 2005/6/16 15:06 

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Re: Can I kill termites if they are eating up my house? 

The answer is yes you can kill them, but of course, if you do there will be unhappy karmic consequences. I know this is a difficult problem because my own house has been invaded by argentine ants, especially now that it's the wet season and they've come indoors to keep dry and look for food. If even the slightest amount of food crumbs are left around they swarm in on it. We have to put the cat's food dish inside a large dish full of water so the ants don't get to it. It's really tricky to avoid killing. I've killed quite a few just by not being mindful or clumsily cleaning things up.Unless you can find a non-lethal solution, your situation is more difficult. However, you may have no choice given that it is probably a health and safety requirement (eg: a law) that you have to do this if you own a dwelling. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
BenInUK 

Posted on: 2005/6/16 18:46 	
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Re: Can I kill termites if they are eating up my house? 

I have thought about this kind of thing a lot, another example is what if I got worms? I would have to kill them.I personally think Karma is not some kind of supernatural judgement where it says "Ahh, you killed something, now you will get something back". I believe its more to do with why you do things and therfore how you feel about doing it.The fact that you are asking the question proves that you care about the Termites and you shouldn't feel bad about killing them.I think a lot of Buddhism is about finding the 'Middle Way' and that there is no black and white in life. Sometimes you have to kill, but just make sure its for the right reasons! 
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Posted on: 2005/6/16 20:43 

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Re: Can I kill termites if they are eating up my house? 

This is a very interesting topic and one to which there are no simple answers. I think it is important to think about intent when discussing this issue. Isn't it the case that even Buddhist monks will eat meat that is offered to them? I remember when Ven. Ajahn Brahm visited Sydney a while back I attended one of his talks and he talked about the food that was offered when he was a monk in Thailand. He mentioned that some of the dishes contained meat which at the time surprised me but my friend Felix explained that a monk must receive food if it is offered to them. They can only refuse if the animal is specifically killed for them.I think it is possible to call in a pest controller and have the termites exterminated if your intent remains the protection of your home and family. If on the other hand you bought yourself a big magnifying glass so you could go out and fry some ants just for the fun of it, I think the karma would be quite bad. Ian Seta 
kara 

Posted on: 2005/6/17 2:05 

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Re: Can I kill termites if they are eating up my house? 

I recently had a friend who hired a lady to come and talk to the ants....she did some large ceremony...they (the ants) apparently informed her that actually this was their home, and if the humans could leave they would appreciate it...however she explained to them that the humans would have to use force if they did not leave....so she left some trail of sugar off into the forest..giving them two weeks to move on......that was last week...hmmmm I will keep you all posted as to the progress of threatening small animals through the ant whisperer.... sooooo I am wondering...if the ants do not leave...does that mean they have gone to war?If they do leave does that have a karmic impact, as you have uprooted a tiny society of little beings...? 	
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........seems to me my friend had them exterminated a few years ago....the few that survived have come back...and brought their friends.....hmmmmm I personally had a chat with the large ants that wanted to nest in my roof by the chimney....explaining that many many years ago their ancestors too had chosen this same spot..when the chimney collapsed many were killed...and injured....and that they were really putting themselves at risk by having to climb all that way up an open wall..as there were many birds who could see them. a little bizarre..but I have not seen them since.....I did hear my neighbour complaining though........hmmmmmmmKara 
kara 

Posted on: 2005/6/17 4:33 

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Re: Can I kill termites if they are eating up my house? 

the ongoing saga ....Having just talked with my friend ...the ant whisperer idea did not work for her..sitting upstairs in her home in her very beautiful meditation room..,the sound of ants munching the walls has intruded on her peace and quiet..(some obvious irony happening there..) ..so much so ...that she has abandoned her meditation room, unable to concentrate as the images of her walls collapsing run through her mind. She did mention something about doing her own "work" instead of trying to hire someone to do it for her....she talked about the edgey energy of her house after the ant whisperer left..and the fact that she herself became very ill that week, she has scheduled an exterminator...hmmmmm maybe there is more going on behind the walls.... kara 
Abby 

Posted on: 2005/6/17 8:37 

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Re: Can I kill termites if they are eating up my house? 

Thank you so much for all your replies. They are very humerous and thought provoking. It is a bit of a dilemma but I think I might just not call the termite man next year. Out of sight, out of mind. As my memory is getting so bad anyway, I am sure I will have no trouble forgetting. Thanks everyone. 
eblonk 

Posted on: 2005/6/19 7:21 	
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Re: Can I kill termites if they are eating up my house? 

This is akin to a problem I had when I was on vacation just a month or so after deciding I was a buddhist after all :)My then 1yo son was playing on the porch when we saw a row of ants walking over him. They were all around the house. We killed quite a few. We then sprayed the poison in strategic lines around the house and every ant trying to cross it died, so that they kept away.What made it, well, strange, that I was broken off from reading a budhhist book (either by Lama Surya Das or the Dalai Lama) to kill the ants.We said to each other this wasn't a very buddhist thing to do but did it just the same. A few weeks ago I did the same with a smaller group of ants in my own house and again my children were playing near them.Normally I try to move all unwanted visitors from my house alive (even my mother-in-law... just kidding :D ) but in these cases I didn't. 
---------------- 
Rajio 

Posted on: 2005/6/19 7:35 

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Re: Can I kill termites if they are eating up my house? 

One thing that might be worth a try in a case like this is to use a feather duster and gently sweep them into a dust pan. Take them outside and release them away from the house. Then wash the surface they were walking on.Many ants leave a scent trail that they can follow so you need to remove that.Some ants can have a nasty bite so it is important to protect your children and if a non-lethal solution doesn't work I would choose to protect the children.Ian Seta 
eblonk 

Posted on: 2005/6/19 18:47 

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Re: Can I kill termites if they are eating up my house? 

That is a good solution you have there. Especially because were I live ants do not bite. Of the ants we encountered on vacation (it was in Spain) I wouldn't know. 
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Buddhist Society of Western Australia Forum Index General Discussion Can I kill termites if they are eating up my house? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/16 14:45 

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Can I kill termites if they are eating up my house? 

Hi everyone, what do you think? I have a fibro home and it needs termite inspection every year . I am cringing at the thought that I might have to kill them if there are signs of active termites. Queensland is full of termites. They can destroy houses. FlatPrevious Topic | Next Topic 
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» Can I kill termites if they are eating up my house?Abby
2005/6/16 14:45 
Re: Can I kill termites if they are eating up my house? solasaurus
2005/6/16 15:06 
Re: Can I kill termites if they are eating up my house? BenInUK
2005/6/16 18:46 
Re: Can I kill termites if they are eating up my house? Rajio
2005/6/16 20:43 
Re: Can I kill termites if they are eating up my house? kara
2005/6/17 2:05 
Re: Can I kill termites if they are eating up my house? kara
2005/6/17 4:33 
Re: Can I kill termites if they are eating up my house? Abby
2005/6/17 8:37 
Re: Can I kill termites if they are eating up my house? eblonk
2005/6/19 7:21 
Re: Can I kill termites if they are eating up my house? Rajio
2005/6/19 7:35 	
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Buddhist Society of Western Australia Forum Index General Discussion Did Buddha sell his teachings? Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/5/25 14:40 

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Posts: 20 

Did Buddha sell his teachings? 

Those of you who would like to listen to Bhikkhu Bodhi, there are some of his sutta study lectures at http://watthai.net/sounds.htmIt appears from a comment in the site, that some one or organisation has requested the web-master to remove these files as they (that some one or organisation) could not sell them. I do not expect any one of you to answer me for the question "Did Buddha sell his teachings?" but one might wonder whether the Buddha sold his teachings?"download while it lasts. When it is not, then email me, I will see what I can do.http://www.bswa.org/modules/mydownloads/visit.php?cid=3&lid=308http://www.accesstoinsight.net/canon/sutta/majjhima/mn033-tb0.htmlThus I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. .................."A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is not well-versed in forms, unskilled in characteristics, doesn't pick out flies' eggs, doesn't dress wounds, doesn't fumigate, doesn't know fords, doesn't know what it is to have drunk, doesn't know the road, is not skilled in pastures, milks dry, and shows no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. "And how is a monk not well-versed in forms? .............."And how does a monk not fumigate? There is the case where a monk does not teach others in detail the Dhamma as he has heard and mastered it. This is how a monk doesn't fumigate................. 	
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2005/6/8 10:17 
Re: Did Buddha sell his teachings? Lotus260
2005/6/8 12:52 
Re: Did Buddha sell his teachings? dhammajoe
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2005/6/13 13:24 
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Lotus260 

Posted on: 2005/5/25 14:40 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Did Buddha sell his teachings? 

Those of you who would like to listen to Bhikkhu Bodhi, there are some of his sutta study lectures at http://watthai.net/sounds.htmIt appears from a comment in the site, that some one or organisation has requested the web-master to remove these files as they (that some one or organisation) could not sell them. I do not expect any one of you to answer me for the question "Did Buddha sell his teachings?" but one might wonder whether the Buddha sold his teachings?"download while it lasts. When it is not, then email me, I will see what I can do.http://www.bswa.org/modules/mydownloads/visit.php?cid=3&lid=308http://www.accesstoinsight.net/canon/sutta/majjhima/mn033-tb0.htmlThus I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. .................."A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is not well-versed in forms, unskilled in characteristics, doesn't pick out flies' eggs, doesn't dress wounds, doesn't fumigate, doesn't know fords, doesn't know what it is to have drunk, doesn't know the road, is not skilled in pastures, milks dry, and shows no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. "And how is a monk not well-versed in forms? .............."And how does a monk not fumigate? There is the case where a monk does not teach others in detail the Dhamma as he has heard and mastered it. This is how a monk doesn't fumigate................. 	
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Re: Did Buddha sell his teachings? Lotus260
2005/6/8 12:52 
Re: Did Buddha sell his teachings? dhammajoe
2005/6/12 22:51 
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2005/6/14 16:42 
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Lotus260 

Posted on: 2005/5/25 14:40 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Did Buddha sell his teachings? 

Those of you who would like to listen to Bhikkhu Bodhi, there are some of his sutta study lectures at http://watthai.net/sounds.htmIt appears from a comment in the site, that some one or organisation has requested the web-master to remove these files as they (that some one or organisation) could not sell them. I do not expect any one of you to answer me for the question "Did Buddha sell his teachings?" but one might wonder whether the Buddha sold his teachings?"download while it lasts. When it is not, then email me, I will see what I can do.http://www.bswa.org/modules/mydownloads/visit.php?cid=3&lid=308http://www.accesstoinsight.net/canon/sutta/majjhima/mn033-tb0.htmlThus I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. .................."A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is not well-versed in forms, unskilled in characteristics, doesn't pick out flies' eggs, doesn't dress wounds, doesn't fumigate, doesn't know fords, doesn't know what it is to have drunk, doesn't know the road, is not skilled in pastures, milks dry, and shows no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. "And how is a monk not well-versed in forms? .............."And how does a monk not fumigate? There is the case where a monk does not teach others in detail the Dhamma as he has heard and mastered it. This is how a monk doesn't fumigate................. 	
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----------------May you all attain Nibbana right here right now. 
bodhicitta 

Posted on: 2005/6/8 10:17 

Quite a regular 

Joined: 2005/5/5 

From: new zealand 

Posts: 47 

Re: Did Buddha sell his teachings? 

I don't think so. A huge percentage of Dhamma works, do not even have copyrights on them, they are free for all who want to copy/download them. But do not get angry with those who sell them. As Rev Chin Kung said, its Dana done twice over, Why? First, the seller take/copy/download the Dhamma work for free perhaps one of the copies donated/installed by a layperson called Daisy. This is the first Dana. Then the seller sells the Dhamma work for money, perhaps using the money to buy food to feed his family. So this is 2nd Dana. So Daisy, aren't you lucky, you have done two Danas by just giving once! 
Lotus260 

Posted on: 2005/6/8 12:52 

Just popping in 

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From: Dubai, UAE 

Posts: 20 

Re: Did Buddha sell his teachings? 

I totally agree with you on the fist point ...... I was angry on the thought that those sutthas will no longer be on line, that very defilement we all try to get rid of, surfaced. It not against the idea of some one selling some thing but the act of stopping someone else making the Dhamma available to all freely.Some of you may not realise how important these on-line stuff is, as most of you live in such an environment that you can easily reach the Dhamma and the Sangha, but for us less fortunate and greedy people who decided to stay in a deselet place like this hardly have such avenues. In fact most of the children of Buddhist families does not even knew what Budhisum is other than worshipping and craving for more by means of offerings and the like. To make matter verse some of the children were (are) being transformed to God worshipers rejecting the Budhisum. Some of us try our best to guide these children (as well as parents) back to where they were hoping that they will not lose a very rare chance of being a Human during the time of Dhamma Visibility.As some of you may know that access to true Dhamma in this region is hard to come by yet alone a Buddhist Monk. Our best approach is to download these talks and distribute them. Of cause we do not take any money in return but try our best to force them to follow a meditation course in return.May all of you attain Nibbana right here right now. 
----------------May you all attain Nibbana right here right now. 
dhammajoe 

Posted on: 2005/6/12 22:51 	
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Just popping in 

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From: Ireland 

Posts: 14 

Re: Did Buddha sell his teachings? 

Quote: 

Those of you who would like to listen to Bhikkhu Bodhi, there are some of his sutta study lectures at http://watthai.net/sounds.htm 
I'm one of them, thank you very much for this link I had to idea of!I'll try to download as many as I can from now on since I love/need comentaries on suttas (especially comentaries by Bhikkhu Bodhi) to understand some topics I'm not able to understand by myself.Thanks again Lotus260! 
Lotus260 

Posted on: 2005/6/13 13:24 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Re: Did Buddha sell his teachings? 

Have a look at this post as well, dhammajoe.http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=229&forum=7#forumpost1796and this web page, http://www.bodhimonastery.net/mntalks_audio.html You will love it. I pulled my car stereo out and installed a MP3/WMA player in it. Some times I come to office very early so that I can park the car and listen to him in total isolation. 
----------------May you all attain Nibbana right here right now. 
dhammajoe 

Posted on: 2005/6/14 16:42 

Just popping in 

Joined: 2005/5/6 

From: Ireland 

Posts: 14 

Re: Did Buddha sell his teachings? 

Hi Lotus260,Thank you very much for the links with Bhikkhu Bodhi´s Dhamma Talks!! I already knew about the bodhimonastery.net site (someone mentioned it here few months ago, that's how I learned about Bhikkhu Bodhi's commentaries on suttas) but the others are completely new for me.I'll have to put them all in my queue for 'DHAMMA TALKS TO DOWNLOAD' along with BSWA's Dhamma talks (I discovered this site/forum few months ago and I'm trying to catch up with it since then)... My flat mate usually says that I won't have enough time in this lifetime to listen to them all... I'm starting to think he's right! 
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Buddhist Society of Western Australia Forum Index General Discussion Did Buddha sell his teachings? Register To Post FlatPrevious Topic | Next Topic 
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Lotus260 

Posted on: 2005/5/25 14:40 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Did Buddha sell his teachings? 

Those of you who would like to listen to Bhikkhu Bodhi, there are some of his sutta study lectures at http://watthai.net/sounds.htmIt appears from a comment in the site, that some one or organisation has requested the web-master to remove these files as they (that some one or organisation) could not sell them. I do not expect any one of you to answer me for the question "Did Buddha sell his teachings?" but one might wonder whether the Buddha sold his teachings?"download while it lasts. When it is not, then email me, I will see what I can do.http://www.bswa.org/modules/mydownloads/visit.php?cid=3&lid=308http://www.accesstoinsight.net/canon/sutta/majjhima/mn033-tb0.htmlThus I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. .................."A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is not well-versed in forms, unskilled in characteristics, doesn't pick out flies' eggs, doesn't dress wounds, doesn't fumigate, doesn't know fords, doesn't know what it is to have drunk, doesn't know the road, is not skilled in pastures, milks dry, and shows no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. "And how is a monk not well-versed in forms? .............."And how does a monk not fumigate? There is the case where a monk does not teach others in detail the Dhamma as he has heard and mastered it. This is how a monk doesn't fumigate................. 	
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Re: Did Buddha sell his teachings? Lotus260
2005/6/8 12:52 
Re: Did Buddha sell his teachings? dhammajoe
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Posted on: 2005/5/19 18:10 

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A monk's contact with his family 

Hi folks,I'm curious about the life of a monk, as I'm sure many others are. The precepts seem to be fair and reasonable, and I'd love to dedicate the remainder of my life to service to the community and cultivation of the spirituality I'm learning so much about.I have one concern, which is my parents. I know they'd like to know that I'm getting on ok, and my compassion is such that I'd like to be able to tell them in person that I'm happy doing what I'm doing. Is that possible for a monk? What if one got deathly sick, would I be able to comfort them in the end? FlatPrevious Topic | Next Topic 
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2005/5/19 18:10 
Re: A monk's contact with his family solasaurus
2005/5/19 18:51 
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2005/5/19 20:28 
Re: A monk's contact with his family Lotus260
2005/5/25 15:41 
Re: A monk's contact with his family kara
2005/6/14 1:09 
... onemind
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Posted on: 2005/5/19 18:10 

Not too shy to talk 

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A monk's contact with his family 

Hi folks,I'm curious about the life of a monk, as I'm sure many others are. The precepts seem to be fair and reasonable, and I'd love to dedicate the remainder of my life to service to the community and cultivation of the spirituality I'm learning so much about.I have one concern, which is my parents. I know they'd like to know that I'm getting on ok, and my compassion is such that I'd like to be able to tell them in person that I'm happy doing what I'm doing. Is that possible for a monk? What if one got deathly sick, would I be able to comfort them in the end? FlatPrevious Topic | Next Topic 
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2005/5/19 18:10 
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2005/5/19 20:28 
Re: A monk's contact with his family Lotus260
2005/5/25 15:41 
Re: A monk's contact with his family kara
2005/6/14 1:09 
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2005/6/14 10:12 
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ojw 

Posted on: 2005/5/19 18:10 

Not too shy to talk 

Joined: 2005/5/3 

From: 

Posts: 26 

A monk's contact with his family 

Hi folks,I'm curious about the life of a monk, as I'm sure many others are. The precepts seem to be fair and reasonable, and I'd love to dedicate the remainder of my life to service to the community and cultivation of the spirituality I'm learning so much about.I have one concern, which is my parents. I know they'd like to know that I'm getting on ok, and my compassion is such that I'd like to be able to tell them in person that I'm happy doing what I'm doing. Is that possible for a monk? What if one got deathly sick, would I be able to comfort them in the end? 
solasaurus 

Posted on: 2005/5/19 18:51 

Re: A monk's contact with his family 

Quote: 

ojw wrote:Hi folks,I'm curious about the life of a monk, as I'm sure many others are. The precepts seem to be fair and reasonable, and I'd love to dedicate the remainder of my life to service to the community and cultivation of the spirituality I'm learning so much about. 
This is a very common concern for those considering going forth in the holy life.Quote: 	
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I have one concern, which is my parents. I know they'd like to know that I'm getting on ok, and my compassion is such that I'd like to be able to tell them in person that I'm happy doing what I'm doing. Is that possible for a monk? What if one got deathly sick, would I be able to comfort them in the end? 
It is natural to be concerned about the reactions of your parents. But I can assure you that the thing that is most important to parents is that their children are happy. Even if they begin by being sceptical, after a while they will come around when they see the clear benefits of monastic life and indeed how the positive affect that having a "brownie" in the family. Distance aside, there is no problem in visiting family and even staying with them. Aj Brahm has visited and stayed with his family in England, and I know many other monks who've done this also. The Vinaya still applies, and this can cause some difficulties in adjusting, especially for mums that can't hug their "little boys" anymore, but it all works out.My advice is to have a chat with a few monks about this as this will put your mind at ease. Also there was an article in one of the recent editions of Eastern Horizon magazine by Ajahn Sujato's mum which tells her story of relating to her son becoming a monk over many years. Well worth a read. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
ojw 

Posted on: 2005/5/19 20:28 

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Re: A monk's contact with his family 

That is comforting. Thank you. 
Lotus260 

Posted on: 2005/5/25 15:41 	
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Just popping in 

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Re: A monk's contact with his family 

I have the same concerns.If a person who can't stop the feeling of renunciation, but has small children like 9 years and wanted to renounce, giving the burden of children to his wife.can a monk give some advice?(Does Aj Brahm posts to this forum?) 
----------------May you all attain Nibbana right here right now. 
kara 

Posted on: 2005/6/14 1:09 

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Joined: 2005/6/1 

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Re: A monk's contact with his family 

I really hear that struggle, imagine myself as a mother and wife, feeling that "desire" strongly, to leave the family burden to my husband. I recently travelled on retreat with many monks to Thailand, what I came home with , was a strong sense of finding the peace in ones life, in the moment, that for me, my desire to live a monastic life as a nun, is not what I am supposed to be doing in this moment,that the hard work is to find the joy, within the responsibility for my family, to share with them that which touches me deeply, to scrub my floor, and delight in the fact that I have a floor to scrub,water to wash it with, and that my life is full, of friends and children...who tromp accross my clean floor...and leave their footprints, and when I can look at the mess, and love it, because I am sharing my life, and learning so much about myself through these intimate relationships, I feel that it in a sense is a form of silent observance. I think about it though,how peaceful it would perhaps seem to live in the temple.. and when I meditate , I feel clearly , that I am more connected to life through my family, actually.....there is a bigger story here...if it were not for my son, who is extremely ill, I would not have found this path. I was looking for it, but it was his gift to me, through his own suffering,and my own subsequent suffering in letting go of what my wishes were for him... within that he has given me the most beautiful understanding, which, in turn, has shifted my own perspective enough, to be with him, in all of his struggles, and seeing him smile,knowing that he feels he can lean on me, that I can be here for him, hearing him say he loves me, knowing how difficult his life is at this time, I have no doubt in...how important our being with our lives is, the moments that are in front of us, and the treasures of self understanding that lie in the difficulties that come to us. The connection is staggering in its beauty ...and the floors may be dirty...but the heart is clear.In ironic thought I imagined spending the rest of my monastic life....meditating on my family...only to realize one day that I was where I was supposed to be...through meditation I believe sometimes, we can contemplate on action, and move through it without ever leaving the cushion. That was a bit off topic from the monks contact with family.... 	
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may I suggest a beautiful read...".Little Angels",by Phra Peter Pannapadipo, a very real account of relationship with family, novice and ordained monks, the story is written in smaller chapters, real stories as told by several monks. with Metta,Kara 
onemind 

Posted on: 2005/6/14 10:12 

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Beautiful, thanks for posting that 
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Buddhist Society of Western Australia Forum Index General Discussion A monk's contact with his family Register To Post FlatPrevious Topic | Next Topic 
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ojw 

Posted on: 2005/5/19 18:10 

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A monk's contact with his family 

Hi folks,I'm curious about the life of a monk, as I'm sure many others are. The precepts seem to be fair and reasonable, and I'd love to dedicate the remainder of my life to service to the community and cultivation of the spirituality I'm learning so much about.I have one concern, which is my parents. I know they'd like to know that I'm getting on ok, and my compassion is such that I'd like to be able to tell them in person that I'm happy doing what I'm doing. Is that possible for a monk? What if one got deathly sick, would I be able to comfort them in the end? FlatPrevious Topic | Next Topic 
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» A monk's contact with his familyojw
2005/5/19 18:10 
Re: A monk's contact with his family solasaurus
2005/5/19 18:51 
Re: A monk's contact with his family ojw
2005/5/19 20:28 
Re: A monk's contact with his family Lotus260
2005/5/25 15:41 
Re: A monk's contact with his family kara
2005/6/14 1:09 
... onemind
2005/6/14 10:12 
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Buddhist Society of Western Australia Forum Index General Discussion Ajahn Brahm's Book "The Beautiful Breath" Register To Post FlatPrevious Topic | Next Topic 
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Cold Mountain 

Posted on: 2005/4/28 2:54 

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Ajahn Brahm's Book "The Beautiful Breath" 

Greetings Dhamma friends...I just read an excellent work by Ajahn Brahm. It was:"Using variety to "freshen up" our meditation"and the note said:This is Chapter Seven of the book: The Beautiful Breath: The Comprehensive, Step-By-Step Buddhist Meditation Instruction of Ajahn Brahmavamso, to be published in the future.I think it will help me a lot! I recommend everyone read this work. I will provide the link for it if people are interested or you can just do a google search for it What my question is, can anyone tell me when this book is being published? Sounds like it will be an excellent book!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
solasaurus 

Posted on: 2005/4/28 9:05 	
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hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
DhammaMike 

Posted on: 2005/4/28 14:49 

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Cold Mountain 

Posted on: 2005/4/28 22:21 

Just popping in 

Joined: 2005/1/5 

[quote="solasaurus"]hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 	
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Posts: 17 
Sol, Thank you for that bit of news! I am very excited that Ajahn Brahm is visting Seattle. If I am still in Vancouver (might be going for an extended trip to Burma and India), I will make sure I attend Ajahn Brahm's talk in Seattle. Also, Thank you for the information about the books. I already got "opening the door of your heart" which I ordered from an online bookseller in Australia and it is a wonderful book.DhammaMike, Thanks for posting the link!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720)
ll 

Posted on: 2005/4/29 13:34 

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solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
solasaurus 

Posted on: 2005/4/30 9:08 

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From: Perth, Western Australia 

Posts: 293 

[quote="ll"]solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
I don't think it's selfish, because many other people are also interested to know AND because I think learning Dhamma doesn't only benefit oneself, but benefits all who come into contact with us. (On a digression I saw this documentary recently called "What the bleep do we know?" In one section they discussed how 4000 volunteers descended on Washington D.C. - the crime capital of the USA - to meditate together for a week. Based on previous experiments done in smaller population centres they predicted that the crime rate would drop 25%. The police chief poo-pooed the idea until one week later, when the crime rate had dropped around 25%! So who says that going off and meditating doesn't benefit the world?:wink:)Based on my highly flawed memory, having briefly seen a list of centres that Wisdom had proposed Ajahn Brahm visit in November 2005, the cities I recall are New York, Boston, Chicago, Seattle, Portland and San Francisco. (Sorry to the South, most of the Mid-West and all of Canada. If you've any complaints, please send them to Wisdom Publications who're organising the tour.) I will of course place notice of the tour dates when I'm aware of them on this site. 	
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----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
ll 

Posted on: 2005/4/30 17:24 

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Solasaurus-Thanks for the info, I hope I am in town when Ajahn Brahm visits. To digress with you, I saw that documentry too, loved it especially the DC meditation part! Hmmm maybe the crime rates in some of the cities you mention will drop too. :wink: Wishing Peace for all...Time to sit... LL FlatPrevious Topic | Next Topic 
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2005/4/28 2:54 solasaurus
2005/4/28 9:05 DhammaMike
2005/4/28 14:49 Cold Mountain
2005/4/28 22:21 ll
2005/4/29 13:34 solasaurus
2005/4/30 9:08 
Other books by Ajahn Brahm mogaputra
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2005/4/30 17:24 
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Cold Mountain 

Posted on: 2005/4/28 2:54 

Just popping in 

Joined: 2005/1/5 

From: Vancouver, BC 

Posts: 17 

Ajahn Brahm's Book "The Beautiful Breath" 

Greetings Dhamma friends...I just read an excellent work by Ajahn Brahm. It was:"Using variety to "freshen up" our meditation"and the note said:This is Chapter Seven of the book: The Beautiful Breath: The Comprehensive, Step-By-Step Buddhist Meditation Instruction of Ajahn Brahmavamso, to be published in the future.I think it will help me a lot! I recommend everyone read this work. I will provide the link for it if people are interested or you can just do a google search for it What my question is, can anyone tell me when this book is being published? Sounds like it will be an excellent book!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
solasaurus 

Posted on: 2005/4/28 9:05 	
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hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
DhammaMike 

Posted on: 2005/4/28 14:49 

Quite a regular 

Joined: 2005/1/3 

From: Auckland NZ 

Posts: 54 
http://www.saigon.com/~anson/ebud/ebmed080.htm 
Cold Mountain 

Posted on: 2005/4/28 22:21 

Just popping in 

Joined: 2005/1/5 

[quote="solasaurus"]hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 	
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From: Vancouver, BC 

Posts: 17 
Sol, Thank you for that bit of news! I am very excited that Ajahn Brahm is visting Seattle. If I am still in Vancouver (might be going for an extended trip to Burma and India), I will make sure I attend Ajahn Brahm's talk in Seattle. Also, Thank you for the information about the books. I already got "opening the door of your heart" which I ordered from an online bookseller in Australia and it is a wonderful book.DhammaMike, Thanks for posting the link!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720)
ll 

Posted on: 2005/4/29 13:34 

Moderator 

Joined: 2005/1/8 

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solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
solasaurus 

Posted on: 2005/4/30 9:08 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

[quote="ll"]solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
I don't think it's selfish, because many other people are also interested to know AND because I think learning Dhamma doesn't only benefit oneself, but benefits all who come into contact with us. (On a digression I saw this documentary recently called "What the bleep do we know?" In one section they discussed how 4000 volunteers descended on Washington D.C. - the crime capital of the USA - to meditate together for a week. Based on previous experiments done in smaller population centres they predicted that the crime rate would drop 25%. The police chief poo-pooed the idea until one week later, when the crime rate had dropped around 25%! So who says that going off and meditating doesn't benefit the world?:wink:)Based on my highly flawed memory, having briefly seen a list of centres that Wisdom had proposed Ajahn Brahm visit in November 2005, the cities I recall are New York, Boston, Chicago, Seattle, Portland and San Francisco. (Sorry to the South, most of the Mid-West and all of Canada. If you've any complaints, please send them to Wisdom Publications who're organising the tour.) I will of course place notice of the tour dates when I'm aware of them on this site. 	
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----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
ll 

Posted on: 2005/4/30 17:24 

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Joined: 2005/1/8 

From: 

Posts: 115 

Solasaurus-Thanks for the info, I hope I am in town when Ajahn Brahm visits. To digress with you, I saw that documentry too, loved it especially the DC meditation part! Hmmm maybe the crime rates in some of the cities you mention will drop too. :wink: Wishing Peace for all...Time to sit... LL FlatPrevious Topic | Next Topic 
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2005/4/28 2:54 solasaurus
2005/4/28 9:05 DhammaMike
2005/4/28 14:49 Cold Mountain
2005/4/28 22:21 ll
2005/4/29 13:34 solasaurus
2005/4/30 9:08 
Other books by Ajahn Brahm mogaputra
2005/6/11 19:35 ll
2005/4/30 17:24 
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Cold Mountain 

Posted on: 2005/4/28 2:54 

Just popping in 

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From: Vancouver, BC 

Posts: 17 

Ajahn Brahm's Book "The Beautiful Breath" 

Greetings Dhamma friends...I just read an excellent work by Ajahn Brahm. It was:"Using variety to "freshen up" our meditation"and the note said:This is Chapter Seven of the book: The Beautiful Breath: The Comprehensive, Step-By-Step Buddhist Meditation Instruction of Ajahn Brahmavamso, to be published in the future.I think it will help me a lot! I recommend everyone read this work. I will provide the link for it if people are interested or you can just do a google search for it What my question is, can anyone tell me when this book is being published? Sounds like it will be an excellent book!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
solasaurus 

Posted on: 2005/4/28 9:05 	
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hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
DhammaMike 

Posted on: 2005/4/28 14:49 

Quite a regular 

Joined: 2005/1/3 

From: Auckland NZ 

Posts: 54 
http://www.saigon.com/~anson/ebud/ebmed080.htm 
Cold Mountain 

Posted on: 2005/4/28 22:21 

Just popping in 

Joined: 2005/1/5 

[quote="solasaurus"]hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 	
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Sol, Thank you for that bit of news! I am very excited that Ajahn Brahm is visting Seattle. If I am still in Vancouver (might be going for an extended trip to Burma and India), I will make sure I attend Ajahn Brahm's talk in Seattle. Also, Thank you for the information about the books. I already got "opening the door of your heart" which I ordered from an online bookseller in Australia and it is a wonderful book.DhammaMike, Thanks for posting the link!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720)
ll 

Posted on: 2005/4/29 13:34 

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solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
solasaurus 

Posted on: 2005/4/30 9:08 

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[quote="ll"]solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
I don't think it's selfish, because many other people are also interested to know AND because I think learning Dhamma doesn't only benefit oneself, but benefits all who come into contact with us. (On a digression I saw this documentary recently called "What the bleep do we know?" In one section they discussed how 4000 volunteers descended on Washington D.C. - the crime capital of the USA - to meditate together for a week. Based on previous experiments done in smaller population centres they predicted that the crime rate would drop 25%. The police chief poo-pooed the idea until one week later, when the crime rate had dropped around 25%! So who says that going off and meditating doesn't benefit the world?:wink:)Based on my highly flawed memory, having briefly seen a list of centres that Wisdom had proposed Ajahn Brahm visit in November 2005, the cities I recall are New York, Boston, Chicago, Seattle, Portland and San Francisco. (Sorry to the South, most of the Mid-West and all of Canada. If you've any complaints, please send them to Wisdom Publications who're organising the tour.) I will of course place notice of the tour dates when I'm aware of them on this site. 	
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ll 

Posted on: 2005/4/30 17:24 

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Solasaurus-Thanks for the info, I hope I am in town when Ajahn Brahm visits. To digress with you, I saw that documentry too, loved it especially the DC meditation part! Hmmm maybe the crime rates in some of the cities you mention will drop too. :wink: Wishing Peace for all...Time to sit... LL 
mogaputra 

Posted on: 2005/6/11 19:35 

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Other books by Ajahn Brahm 

Hi Sol,Are there any other books published by Ajahn Brahm that you know of?ThanksFelix 
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Cold Mountain 

Posted on: 2005/4/28 2:54 

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Ajahn Brahm's Book "The Beautiful Breath" 

Greetings Dhamma friends...I just read an excellent work by Ajahn Brahm. It was:"Using variety to "freshen up" our meditation"and the note said:This is Chapter Seven of the book: The Beautiful Breath: The Comprehensive, Step-By-Step Buddhist Meditation Instruction of Ajahn Brahmavamso, to be published in the future.I think it will help me a lot! I recommend everyone read this work. I will provide the link for it if people are interested or you can just do a google search for it What my question is, can anyone tell me when this book is being published? Sounds like it will be an excellent book!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720) 
solasaurus 

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hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 
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DhammaMike 

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Cold Mountain 

Posted on: 2005/4/28 22:21 

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[quote="solasaurus"]hi Cold Mountain,"The Beautiful Breath" will be realised by Wisdom Publications later this year. You may want to keep tabs on this link: http://www.wisdompubs.org/authors/248.cfm "Who ordered this truckload of dung?" was published in Australia as "Opening the door of your heart" by a different publisher and is due to be released in North America quite soon. "The Beautiful Breath" will be released shortly afterwards I believe.Ajahn Brahm is due to do a US tour in November. (I passed on the feedback from this forum noting that there seemed to be interest from Canada, but it looks like Wisdom - who are organising the tour - aren't that interested in Canada. Maybe you Canuks don't have enough money? :wink: ) If it's any consolation, he will be speaking in Seattle which isn't too far from Vancouver I believe. 	
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From: Vancouver, BC 

Posts: 17 
Sol, Thank you for that bit of news! I am very excited that Ajahn Brahm is visting Seattle. If I am still in Vancouver (might be going for an extended trip to Burma and India), I will make sure I attend Ajahn Brahm's talk in Seattle. Also, Thank you for the information about the books. I already got "opening the door of your heart" which I ordered from an online bookseller in Australia and it is a wonderful book.DhammaMike, Thanks for posting the link!Metta,Cold Mountain 
----------------Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently. -- The Buddha (SN 720)
ll 

Posted on: 2005/4/29 13:34 

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solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
solasaurus 

Posted on: 2005/4/30 9:08 

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[quote="ll"]solasaurusUmmmmm ok this is selfish but I couldn't resist the question. ..... Do you know where else Ajahn Brahm might be visting????? PeaceLL 
I don't think it's selfish, because many other people are also interested to know AND because I think learning Dhamma doesn't only benefit oneself, but benefits all who come into contact with us. (On a digression I saw this documentary recently called "What the bleep do we know?" In one section they discussed how 4000 volunteers descended on Washington D.C. - the crime capital of the USA - to meditate together for a week. Based on previous experiments done in smaller population centres they predicted that the crime rate would drop 25%. The police chief poo-pooed the idea until one week later, when the crime rate had dropped around 25%! So who says that going off and meditating doesn't benefit the world?:wink:)Based on my highly flawed memory, having briefly seen a list of centres that Wisdom had proposed Ajahn Brahm visit in November 2005, the cities I recall are New York, Boston, Chicago, Seattle, Portland and San Francisco. (Sorry to the South, most of the Mid-West and all of Canada. If you've any complaints, please send them to Wisdom Publications who're organising the tour.) I will of course place notice of the tour dates when I'm aware of them on this site. 	
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----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
ll 

Posted on: 2005/4/30 17:24 

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Solasaurus-Thanks for the info, I hope I am in town when Ajahn Brahm visits. To digress with you, I saw that documentry too, loved it especially the DC meditation part! Hmmm maybe the crime rates in some of the cities you mention will drop too. :wink: Wishing Peace for all...Time to sit... LL FlatPrevious Topic | Next Topic 
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Other books by Ajahn Brahm mogaputra
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Posted on: 2005/6/9 15:27 

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Rebirth of Arahants 

Hi all,In The Debate of King Milinda (www.buddhanet.net/pdf_file/milinda.pdf), the King asks Nagasena whether he will be reborn (Chapter 2, Question 7). If I understand correctly, Ven Nagasena is an arahant. When the latter answers that "if he dies with attachment in his mind then he'll be reborn", it seems to me that an arahant, if he so wills on request (not of his own accord as he has severed all attachments), can be reborn. Is this understanding correct and supported by the Pali Canon?MettaFelix 
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mogaputra 

Posted on: 2005/6/9 15:27 

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Rebirth of Arahants 

Hi all,In The Debate of King Milinda (www.buddhanet.net/pdf_file/milinda.pdf), the King asks Nagasena whether he will be reborn (Chapter 2, Question 7). If I understand correctly, Ven Nagasena is an arahant. When the latter answers that "if he dies with attachment in his mind then he'll be reborn", it seems to me that an arahant, if he so wills on request (not of his own accord as he has severed all attachments), can be reborn. Is this understanding correct and supported by the Pali Canon?MettaFelix 
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mogaputra 

Posted on: 2005/6/9 15:27 

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Rebirth of Arahants 

Hi all,In The Debate of King Milinda (www.buddhanet.net/pdf_file/milinda.pdf), the King asks Nagasena whether he will be reborn (Chapter 2, Question 7). If I understand correctly, Ven Nagasena is an arahant. When the latter answers that "if he dies with attachment in his mind then he'll be reborn", it seems to me that an arahant, if he so wills on request (not of his own accord as he has severed all attachments), can be reborn. Is this understanding correct and supported by the Pali Canon?MettaFelix 
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solasaurus 

Posted on: 2005/6/9 16:29 

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Re: Rebirth of Arahants 

No, it is certainly incorrect. But then Ven Nagasena's answer is ambiguous. Of course, arahats are free of defilements, free of all causes of rebirth. There is no more coming to any state of being. The path to Nibbana is a conditioned process (transcendental dependent origination). Once the conditions for rebirth have been ended, they are ended. 
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Bhikkhu Pesala 

Posted on: 2005/6/11 15:34 

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Re: Rebirth of Arahants 

Venerable N•gasena’s answer is ambiguous because monks are not permitted to tell a lay person about higher knowledge they may have attained. He could not say directly, “I will not be reborn,” because that would be confirming his attainment of Arahantship. So he gives a general answer: “If I die with attachemnt I will be reborn, if I die without attachment I will not be reborn.” Though he knows that he has no attachment at all, he does not wish to say so, as it would contravene the Vinaya rule laid down by the Buddha. 
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Posted on: 2005/6/9 15:27 

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Rebirth of Arahants 

Hi all,In The Debate of King Milinda (www.buddhanet.net/pdf_file/milinda.pdf), the King asks Nagasena whether he will be reborn (Chapter 2, Question 7). If I understand correctly, Ven Nagasena is an arahant. When the latter answers that "if he dies with attachment in his mind then he'll be reborn", it seems to me that an arahant, if he so wills on request (not of his own accord as he has severed all attachments), can be reborn. Is this understanding correct and supported by the Pali Canon?MettaFelix 
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2005/6/11 12:26 
Re: Questions??? bodhicitta
2005/6/7 8:31 
Re: Questions??? Lotus260
2005/6/7 16:06 
Re: Questions??? thhjimmy
2005/6/8 13:18 
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thhjimmy 

Posted on: 2005/6/4 13:39 

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Questions??? 

Can we chant/read just the english translation from Pali language? Can we take just 4 precepts? The precept not take intoxicant, I still cannot keep as occasionally drink some wine and beer but not over extreme. 
solasaurus 

Posted on: 2005/6/4 14:55 

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Re: Questions??? 

Quote: 

thhjimmy wrote:Can we chant/read just the english translation from Pali language? 
Sure. Why not? Quote: 

Can we take just 4 precepts? The precept not take intoxicant, I still cannot keep as occasionally drink some wine and beer but not over extreme. 
If you mean, "can I keep 4 precepts?", then the answer is "sure". Keeping 4 precepts is better than 3. But if you mean, "can we change Buddhism so that there are only four precepts?", I'd say that that would be unwise. Maybe you can only keep 4 precepts for now. That's fine. But in the future you may come to see the benefit of keeping 5 precepts and then your perception of things will have changed. And the Buddha did advise lay people to keep 5 precepts, and if you really look into it, you'll see that there were sound and 	
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thhjimmy 

Posted on: 2005/6/4 15:45 

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Re: Questions??? 

Thanks for the answer. A few more question. For meditation, is it a must to have a teacher or monk to guide you? Or can I just read it from books and self-learn.What is the daily devotion practice if you have a shrine at home? 
bodhicitta 

Posted on: 2005/6/7 8:31 

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From: new zealand 

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Re: Questions??? 

HiI don't think chanting in any particular language is a problem because sincerity, respect for the Buddha Dhamma and Sangha and loving kindness, these are universal and does not belong to any particular language. It is what comes out of your heart that matters when you chant. In the Mahayana tradition, people can take just one, two, three, four or the total five precepts at any one time. It is very common. (Request at any Mahayana Temple) In the Theravada tradition, you have to take all 5 precepts. No leeway is given. However, you have to realise that if you got drunk or on a high from breaking the 5th precept, you will have a very likely chance that you will break some if not all of the other 4 precepts. So in fact abiding by the 5th precept is very important to maintain a skilful way of living. 
bodhicitta 

Posted on: 2005/6/7 8:50 

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Re: Questions??? 

When you first start, listening to a meditation instruction tape/cd from a reputable teacher would be very helpful. I would suggest from a member of the Sangha especialy Aj Chah's forest tradition will be excellent. They are the 'PROFESSIONALS/SPECIALISTS' at meditation. You can follow the instructions and meditate at the same time. This would make the learning process very comfortable and encouraging.Make your shrine clean and adorn it with some flowers. Light the candles and incense sticks and bow three times. Then you can do some chanting and/or just sit in meditation and/or read a sutta. There are infinite combination of Buddhist things you could do here. Always finish by bowing three times again and at the same time wishing all beings be well, happy and safe. 
Lotus260 

Posted on: 2005/6/7 16:06 	
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Re: Questions??? 

You can take any number of precepts as you wish. After all, all that is there to it is the volitional Actions (kamma). But one must always endure to extend this towards the way of the Noble Ones.There is a time that the five precepts becomes part of your life (I hope and wish that day is very near for all of us) and then there is no such thing as taking those precepts any more as there is no other way to live (in essence you will not be able to break them, in other words one is incapable in breaking them - strange feeling that is, isn't it).Does it sound strange?Anguttara Nikaya X.92, Vera Sutta - AnimosityThen Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, "When, for a disciple of the noble ones, five forms of fear & animosity are stilled; when he is endowed with the four factors of stream-entry; and when, through discernment, he has rightly seen & rightly ferreted out the noble method, then if he wants he may state about himself: 'Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'"Now, which five forms of fear & animosity are stilled?"When a person takes life, then with the taking of life as a requisite condition, he produces fear & animosity in the here & now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from taking life, he neither produces fear & animosity in the here & now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: for one who refrains from taking life, that fear & animosity is thus stilled."When a person steals... engages in illicit sex... tells lies..."When a person drinks distilled & fermented drinks that cause heedlessness, then with the drinking of distilled & fermented drinks that cause heedlessness as a requisite condition, he produces fear & animosity in the here & now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from drinking distilled & fermented drinks that cause heedlessness, he neither produces fear & animosity in the here & now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: for one who refrains from drinking distilled & fermented drinks that cause heedlessness, that fear & animosity is thus stilled."These are the five forms of fear & animosity that are stilled.http://www.accesstoinsight.net/canon/sutta/anguttara/an10-092.html 
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wild_strawberries 

Posted on: 2005/6/8 11:26 

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Re: Questions??? 

to thhjimmy : Quote: "For meditation, is it a must to have a teacher or monk to guide you? Or can I just read it from books and self-learn."Hi thhjimmy, I just got a meditation teacher after reading from many many books and practicing intermittently for about 2 years ... my teacher [Bhante Visuddhacara] says that he doesn't recommend learning on your own. Perhaps it is okay to try it out until you feel that u want to get serious, then it is advisable to get a teacher.as for the reason why, i guess from my own experience, it's that when you practice and get better at it, there will be some experiences whereby you will need a guide to help you overcome. and it is best to have a teacher from the beginning so that when you do experience things, he will know what background ur on, so that he can advise you accordingly. Besides this, having a teacher makes a very big difference in the practice. U will have stronger faith and less doubt about what ur doing. SOmetimes also, we might get some parts right and some parts wrong, but we ourselves wont know this, so this is where teacher comes in, to see how ur doing. 
---------------- 
thhjimmy 

Posted on: 2005/6/8 13:18 

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Re: Questions??? 

Hi Jimmy here. I am from Singapore. Very glad there's so many replies here. Thanks. 
DhammaMike 

Posted on: 2005/6/11 12:26 

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Re: Questions??? 

Quote: 

my teacher [Bhante Visuddhacara] says that he doesn't recommend learning on your own. Perhaps it is okay to try it out until you feel that u want to get serious, then it is advisable to get a teacher. 
I largely agree with this except that it is not necessarily that easy to find a teacher who is themselves adept in meditation and hence qualified to teach. There are vastly more who know a little but set themselves up as teachers.It may be better to have a book or recording that is correct, than a teacher who is wrong. 
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Posted on: 2005/6/4 13:39 

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Questions??? 

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Buddhist Society of Western Australia Forum Index General Discussion Manifestation of arahants after their parinibbana Register To Post FlatPrevious Topic | Next Topic 
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mogaputra 

Posted on: 2005/6/9 15:30 

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Manifestation of arahants after their parinibbana 

Hi all,It is understood that an arahant after parinibbana will no longer manifest in Samsara (except perhaps if he dies with attachment, as per my previous post referring to the Debate of King Milinda).There are many stories, notably in Ajahn Mun's Biography by Ajahn Mahabua, where arahants and even Sakyamuni and former Buddhas manifest to Ajahn Mun in a nimitta where there is dynamic interaction, typically a teaching of dhamma.Does this not support the scriptural statement that Nibbana is neither existence nor non-existence, because those who have entered Nibbana can still "manifest" though not in the crude form of the five aggregates?MettaFelix 
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Posted on: 2005/6/9 15:30 

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Manifestation of arahants after their parinibbana 

Hi all,It is understood that an arahant after parinibbana will no longer manifest in Samsara (except perhaps if he dies with attachment, as per my previous post referring to the Debate of King Milinda).There are many stories, notably in Ajahn Mun's Biography by Ajahn Mahabua, where arahants and even Sakyamuni and former Buddhas manifest to Ajahn Mun in a nimitta where there is dynamic interaction, typically a teaching of dhamma.Does this not support the scriptural statement that Nibbana is neither existence nor non-existence, because those who have entered Nibbana can still "manifest" though not in the crude form of the five aggregates?MettaFelix 
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mogaputra 

Posted on: 2005/6/9 15:30 

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Manifestation of arahants after their parinibbana 

Hi all,It is understood that an arahant after parinibbana will no longer manifest in Samsara (except perhaps if he dies with attachment, as per my previous post referring to the Debate of King Milinda).There are many stories, notably in Ajahn Mun's Biography by Ajahn Mahabua, where arahants and even Sakyamuni and former Buddhas manifest to Ajahn Mun in a nimitta where there is dynamic interaction, typically a teaching of dhamma.Does this not support the scriptural statement that Nibbana is neither existence nor non-existence, because those who have entered Nibbana can still "manifest" though not in the crude form of the five aggregates?MettaFelix 
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Posted on: 2005/6/9 15:30 

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Manifestation of arahants after their parinibbana 

Hi all,It is understood that an arahant after parinibbana will no longer manifest in Samsara (except perhaps if he dies with attachment, as per my previous post referring to the Debate of King Milinda).There are many stories, notably in Ajahn Mun's Biography by Ajahn Mahabua, where arahants and even Sakyamuni and former Buddhas manifest to Ajahn Mun in a nimitta where there is dynamic interaction, typically a teaching of dhamma.Does this not support the scriptural statement that Nibbana is neither existence nor non-existence, because those who have entered Nibbana can still "manifest" though not in the crude form of the five aggregates?MettaFelix 
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Buddhist Society of Western Australia Forum Index General Discussion Making Offerings of Incense, Candles and Flowers Register To Post FlatPrevious Topic | Next Topic 
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angus 

Posted on: 2005/6/3 20:23 

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Making Offerings of Incense, Candles and Flowers 

I offer incense candles and flowers at my altar and offer the merit of the meditation and scriptures to all, Can anyone help me with a question that pops up from time to time"can merit be passed on, and how"In GratitudeAngus-/\- 
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2005/6/4 9:17 
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2005/6/5 22:55 
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2005/6/8 10:02 
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Buddhist Society of Western Australia Forum Index General Discussion Making Offerings of Incense, Candles and Flowers Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/6/3 20:23 

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Making Offerings of Incense, Candles and Flowers 

I offer incense candles and flowers at my altar and offer the merit of the meditation and scriptures to all, Can anyone help me with a question that pops up from time to time"can merit be passed on, and how"In GratitudeAngus-/\- 
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2005/6/3 20:23 
Re: Making Offerings of Incense, Candles and Flowers solasaurus
2005/6/4 9:17 
Re: Making Offerings of Incense, Candles and Flowers angus
2005/6/5 22:55 
Re: Making Offerings of Incense, Candles and Flowers bodhicitta
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Re: Making Offerings of Incense, Candles and Flowers angus
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Posted on: 2005/6/3 20:23 

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Making Offerings of Incense, Candles and Flowers 

I offer incense candles and flowers at my altar and offer the merit of the meditation and scriptures to all, Can anyone help me with a question that pops up from time to time"can merit be passed on, and how"In GratitudeAngus-/\- 
----------------Angus 
solasaurus 

Posted on: 2005/6/4 9:17 

Re: Making Offerings of Incense, Candles and Flowers 

Hi Angus,I have to admit that I'm not as sure as I used to be about how to answer this question. I guess my mind is more open the further I get.You see, there is the orthodox Theravadan Buddhist answer, which refers to what the Buddha said about the sharing of merits (and I apologies that I have completely forgotten the location of this reference - anyone else know?). The Buddha said that beings in the petaloka - the realm of the ghosts - are able to delight in the merit of those in the human realm, and thereby pass away from that tortured realm and gain a higher rebirth. Being reborn as a ghost occurs because of attachment to ones previous life. They are tortured because the object of their desire is constantly in their prescence but they can't do anything about it because they do not have a physical form. However, if they see others (esp. friends and 	
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relatives) making merit, they can delight in this, and in so doing, pas from that realm.According to the orthodox position, these are the only beings that can benefit from the sharing of merit.However, I'm coming to see things quite differently, based primarily on the mind states that can be generated in the act of giving. If the mind state is especially wholesome then I believe that this benefits the immediate "cosmos" in some way. I recommend watching a recently released film called "What the bleep do we know?". In it there are plenty of examples about how mind states effect the world around us. There has been research for instance on how generating certain mind states like love or anger affects the composition of water crystals and how large numbers of people meditating together can reduce crime in a city. As a Buddhist and a meditator, this comes as no surprise to me, because mind is the forerunner of all things and it's no mystery that we create the world through our minds and that our mental states affect the world around us. What I'm getting at is that the ritual you do is of no importance, HOWEVER, if through that ritual you generate wholesome mindstates then this is sure to affect other beings. And in this context I believe that other beings will be sharing in the merits created by you. I hope this makes sense. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
angus 

Posted on: 2005/6/5 22:55 

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Re: Making Offerings of Incense, Candles and Flowers 

THANK YOU for the reply solasaurusAngus-/\- 
----------------Angus 
bodhicitta 

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Re: Making Offerings of Incense, Candles and Flowers 

As far as I understand, if you share your merits with all beings, its like putting the merits into a limitless pool of merits offered by everybody else, then all suffering beings can tap into this pool. This pool is boundless and big as the sky. But if you just keep them to yourself, its just like keeping them in your personal savings only, then the quantity will be very little. So, mind is chief, mind made are they, the Buddha said. What you do with your merits they will certainly follow your intention, its your choice. Sharing works well only when you are non- selective. Once you are selective, e.g.I would only share with Joe and Jane Bloggs because I like them very much, then you will have very, very little to share. Do not worry about how it works, the mechanics of it that is. You know it works, because you feel so pleasant and happy after sharing. 
angus 

Posted on: 2005/6/9 4:23 

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Re: Making Offerings of Incense, Candles and Flowers 

Thank you Bodhicitta Angus-/\- 
----------------Angus 
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Buddhist Society of Western Australia Forum Index General Discussion Making Offerings of Incense, Candles and Flowers Register To Post FlatPrevious Topic | Next Topic 
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angus 

Posted on: 2005/6/3 20:23 

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Making Offerings of Incense, Candles and Flowers 

I offer incense candles and flowers at my altar and offer the merit of the meditation and scriptures to all, Can anyone help me with a question that pops up from time to time"can merit be passed on, and how"In GratitudeAngus-/\- 
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2005/6/3 20:23 
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2005/6/5 22:55 
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Posted on: 2005/5/5 18:47 

Buddhist View on Computers 

Does anyone know what if any the Buddhist view on technology actually is. I ask this as recently I came across a religious group that doesn't use computers, TV, Radio etc and seem to especially dislike computers and the internet as they believe it interrupts or distorts the flow of God or something - Does anyone know what the Buddhist view of technology actually is?MettaSamsara FlatPrevious Topic | Next Topic 
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2005/5/5 18:47 
Re: Buddhist View on Computers solasaurus
2005/5/5 19:31 
Re: Buddhist View on Computers kris
2005/5/5 20:47 
Re: Buddhist View on Computers jhayi22
2005/5/6 13:02 
Re: Buddhist View on Computers dhammajoe
2005/5/8 0:33 
Re: Buddhist View on Computers 
Anonymous
2005/5/8 10:33 
Re: Buddhist View on Computers DammaDuckTape
2005/5/20 22:49 
Re: Buddhist View on Computers solasaurus
2005/5/21 13:01 
Re: Buddhist View on Computers DhammaMike
2005/5/24 13:05 
Re: Buddhist View on Computers 
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2005/5/8 10:21 
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2005/6/4 15:43 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist View on Computers Register To Post FlatPrevious Topic | Next Topic 
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Posted on: 2005/5/5 18:47 

Buddhist View on Computers 

Does anyone know what if any the Buddhist view on technology actually is. I ask this as recently I came across a religious group that doesn't use computers, TV, Radio etc and seem to especially dislike computers and the internet as they believe it interrupts or distorts the flow of God or something - Does anyone know what the Buddhist view of technology actually is?MettaSamsara FlatPrevious Topic | Next Topic 
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2005/5/5 18:47 
Re: Buddhist View on Computers solasaurus
2005/5/5 19:31 
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2005/5/5 20:47 
Re: Buddhist View on Computers jhayi22
2005/5/6 13:02 
Re: Buddhist View on Computers dhammajoe
2005/5/8 0:33 
Re: Buddhist View on Computers 
Anonymous
2005/5/8 10:33 
Re: Buddhist View on Computers DammaDuckTape
2005/5/20 22:49 
Re: Buddhist View on Computers solasaurus
2005/5/21 13:01 
Re: Buddhist View on Computers DhammaMike
2005/5/24 13:05 
Re: Buddhist View on Computers 
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2005/5/8 10:21 
Re: Buddhist View on Computers manoj
2005/6/4 15:43 
Re: Buddhist View on Computers ll
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Posted on: 2005/5/5 18:47 

Buddhist View on Computers 

Does anyone know what if any the Buddhist view on technology actually is. I ask this as recently I came across a religious group that doesn't use computers, TV, Radio etc and seem to especially dislike computers and the internet as they believe it interrupts or distorts the flow of God or something - Does anyone know what the Buddhist view of technology actually is?MettaSamsara 
solasaurus 

Posted on: 2005/5/5 19:31 

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Joined: 2004/12/8 

From: Perth, Western Australia 

Re: Buddhist View on Computers 

I used to work for just such a group of people. They were very friendly, if a little a the weird side. But hey, they were happy, so why not?As for what Buddhism has to say, I don't think that there is any formal position on this. I think that it's not so much the actual use of computers, as what we use computer for. They are a means of communication and information processing that can be used for both good and ill. It's up to us what we use them for.As regards the use of computers and meditation, then I'd have to say that the use of computers, and particularly the internet is a realm of endless proliferation, and quite the opposite to the aim of meditation, which is to simplify and focus in the now. In my personal experience I have found that using computers detracts from my ability to meditate in general.And finally, coming to the use of computers to spread Dhamma, I see no contradiction in this at all. What I've said about computers above can be applied to the realm of print publishing. It also is a realm of endless proliferation. Yet print publications have brought people in contact with Dhamma for over a 1000 years. Provided the communication tool (eg: print, internet, radio) is seen as a means within Buddhism, rather than an end, I think it can be considered a very powerful communication tool. 	
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Just like the lotus grows up out of the mud, our practice grows up out of contact with the world. It's how we use that counts.In my humble opinion... 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
kris 

Posted on: 2005/5/5 20:47 

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Re: Buddhist View on Computers 

Quote: 

Just like the lotus grows up out of the mud, our practice grows up out of contact with the world. It's how we use that counts. 
----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn Chah 
jhayi22 

Posted on: 2005/5/6 13:02 

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Posts: 17 

Re: Buddhist View on Computers 

hi,Computers are merely tools like a knife.It is the user who make the decision to use a knife to kill or as a cooking utensils.Sol has make a wonderful decision to use computer to propagate dhamma and we enjoy his fruits.Sadhu 
----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.com 
dhammajoe 

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Just popping in 

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Re: Buddhist View on Computers 

Quote: 

Computers are merely tools like a knife.It is the user who make the decision to use a knife to kill or as a cooking utensils. 
I totally agreeMettajoe 
Anonymous

Posted on: 2005/5/8 10:21 

Re: Buddhist View on Computers 

Quote: 

Anonymous wrote:Does anyone know what if any the Buddhist view on technology actually is. 
This article, entitled "Should Monks Surf The Internet?" (written by Venerable Pannyavaro) is enlightening:http://www.buddhanet.net/mag_surf.htmA good example of a specific project involving the use of information technology, in a Buddhist context, is the Asian Classics Input Project. The aim of the project is to preserve the disappearing books containing the great ideas of the Eastern half of humanity, and to make these books and ideas accessible to the world at large (particularly Mahayana Buddhist texts). More details are available here:http://www.asianclassics.org/mission/index.htmlCordially,Chou Hu Die 
Anonymous

Posted on: 2005/5/8 10:33 	
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solasaurus wrote:In my personal experience I have found that using computers detracts from my ability to meditate in general. 
I find the flash tools on this site to be conducive to my meditation -- particularly 'A Breathing Meditation' and to a lesser extent 'A Virtual Shrine':http://www.meditationinperth.org/pages/flash/flash.htmI've given 'A Breathing Meditation' to a number of friends who wanted to try meditation for the first time in the privacy and comfort of their own homes -- with very good results.Cordially,Chou Hu Die 
DammaDuckTape 

Posted on: 2005/5/20 22:49 

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Re: Buddhist View on Computers 

HI,I was just wondering if anyone here has read Jerry manders Four Arguments for the Elimination of Television. It deals with the inherant bias's of television. 
----------------Lets all just stick together. 
solasaurus 

Posted on: 2005/5/21 13:01 

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Joined: 2004/12/8 

From: Perth, 

Re: Buddhist View on Computers 

No. Do you have a link?However, I can say that ever since I consciously decided to quit TV - I no longer have one in the house - my life has improved. In the time I used to spend watching TV, I taught myself web programming and that in turn helped me to set up this site. I feel that this is a much more meaningful outcome than having watched a few thousand hours of TV. That would just have been "dead time", but I feel I've put that time to some use. (NB: Anyone who wants to quit the tv habit and become a web volunteer, let me know. ) And this is only an example for there are a thousand better things one can do with one's time than - eg: go for a walk, meditate, talk to your partner/children/friends, offer your time as a volunteer for a community group, learn to play a musical instrument, read a book....Most everything on tv is dross anyway, and I'm convinced that it's one of the main causes of social alienation, childhood obesity (this is proven) and alzheimers disease. In my opinion it is a worse habit than smoking in terms of the harm it does to both the individual and the cost to society, and I think in 20 odd years time this will come to wider attention and there may even be public health campaigns to stamp out excessive tv viewing. 	
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Western Australia 

Posts: 293 

As for the internet habit, well that can only be considered a totally wholesome and good thing to be encouraged. And I'm not in denial. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
DhammaMike 

Posted on: 2005/5/24 13:05 

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From: Auckland NZ 

Posts: 54 

Re: Buddhist View on Computers 

Since studying Buddhism I have found my internet time almost exclusively devoted to Buddhist sites. It used to be computing sites. Nonetheless I do sometimes feel the allure of sitting at the computer when I would be better off sitting on a cushion. 
manoj 

Posted on: 2005/6/4 15:43 

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Re: Buddhist View on Computers 

THE PROBLEM IS NOT THAT. WE HAVE TO RELEASE FROM THIS SANSARA. SO DONT WAST TIME THINKING THOSE UNUSEFUL THINGS. ALLWAYS SPEND TIME TO THINK ACCORDING TO DAMMA. LIFE IS TOO SHORT. BEFORE WE DIE WE MUST ATTAIN NIBBANA. 
ll 

Posted on: 2005/6/7 11:11 

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Joined: 2005/1/8 

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Posts: 115 

Re: Buddhist View on Computers 

Wow this Buddhist is happy she can post with a Blackberry from whereever!!! I have solved the travel problem.No emoticons thoughOk time to sit...A little klugy but doable... Thanks you wonderful volunteers!:?: 
----------------Peacell 
bodhicitta 

Posted on: 2005/6/8 9:38 	
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Posts: 47 

Re: Buddhist View on Computers 

Apply the 5 precepts while using any form of computing technology would be very wise. It is after all just a tool. You have to be aware of the user rather than the tool. Even programmes to instruct the computer are written by humans, good ethical programmes that can be so helpful to humankind or programmes that harm and degenerate.Another thing to watch for is our addiction or aversion towards this form of technology. Both are unskilful. Following the Middle Way as taught by the Buddha, this may solve our problem. 
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Buddhist Society of Western Australia Forum Index General Discussion Buddhist View on Computers Register To Post FlatPrevious Topic | Next Topic 
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Anonymous

Posted on: 2005/5/5 18:47 

Buddhist View on Computers 

Does anyone know what if any the Buddhist view on technology actually is. I ask this as recently I came across a religious group that doesn't use computers, TV, Radio etc and seem to especially dislike computers and the internet as they believe it interrupts or distorts the flow of God or something - Does anyone know what the Buddhist view of technology actually is?MettaSamsara FlatPrevious Topic | Next Topic 
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» Buddhist View on Computers
Anonymous
2005/5/5 18:47 
Re: Buddhist View on Computers solasaurus
2005/5/5 19:31 
Re: Buddhist View on Computers kris
2005/5/5 20:47 
Re: Buddhist View on Computers jhayi22
2005/5/6 13:02 
Re: Buddhist View on Computers dhammajoe
2005/5/8 0:33 
Re: Buddhist View on Computers 
Anonymous
2005/5/8 10:33 
Re: Buddhist View on Computers DammaDuckTape
2005/5/20 22:49 
Re: Buddhist View on Computers solasaurus
2005/5/21 13:01 
Re: Buddhist View on Computers DhammaMike
2005/5/24 13:05 
Re: Buddhist View on Computers 
Anonymous
2005/5/8 10:21 
Re: Buddhist View on Computers manoj
2005/6/4 15:43 
Re: Buddhist View on Computers ll
2005/6/7 11:11 	
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Buddhist Society of Western Australia Forum Index General Discussion Favourite Sutta Register To Post FlatPrevious Topic | Next Topic 
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Rajio 

Posted on: 2005/5/26 19:48 

Quite a regular 

Joined: 2005/5/2 

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Posts: 64 

Favourite Sutta 

I hope this doesn't seem too disrespectful, but I was wondering if any of you had favourite Suttas. At the moment I only have the Middle Length Discourses of the Buddha but I would like to move beyond what I have already read and I thought that the favourite suttas of the members of this forum might be a good place to start.Ian Seta FlatPrevious Topic | Next Topic 
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» Favourite SuttaRajio
2005/5/26 19:48 
Re: Favourite Sutta Lotus260
2005/5/27 16:18 
Re: Favourite Sutta Lotus260
2005/5/27 16:36 
Re: Favourite Sutta ojw
2005/6/1 17:50 
Re: Favourite Sutta Rajio
2005/6/1 19:36 
Re: Favourite Sutta solasaurus
2005/6/1 19:46 
Re: Favourite Sutta Bhikkhu Pesala
2005/6/3 3:30 
Re: Favourite Sutta Lotus260
2005/6/7 13:00 
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Buddhist Society of Western Australia Forum Index General Discussion Favourite Sutta Register To Post FlatPrevious Topic | Next Topic 
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Rajio 

Posted on: 2005/5/26 19:48 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Favourite Sutta 

I hope this doesn't seem too disrespectful, but I was wondering if any of you had favourite Suttas. At the moment I only have the Middle Length Discourses of the Buddha but I would like to move beyond what I have already read and I thought that the favourite suttas of the members of this forum might be a good place to start.Ian Seta FlatPrevious Topic | Next Topic 
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» Favourite SuttaRajio
2005/5/26 19:48 
Re: Favourite Sutta Lotus260
2005/5/27 16:18 
Re: Favourite Sutta Lotus260
2005/5/27 16:36 
Re: Favourite Sutta ojw
2005/6/1 17:50 
Re: Favourite Sutta Rajio
2005/6/1 19:36 
Re: Favourite Sutta solasaurus
2005/6/1 19:46 
Re: Favourite Sutta Bhikkhu Pesala
2005/6/3 3:30 
Re: Favourite Sutta Lotus260
2005/6/7 13:00 
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Rajio 

Posted on: 2005/5/26 19:48 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Favourite Sutta 

I hope this doesn't seem too disrespectful, but I was wondering if any of you had favourite Suttas. At the moment I only have the Middle Length Discourses of the Buddha but I would like to move beyond what I have already read and I thought that the favourite suttas of the members of this forum might be a good place to start.Ian Seta 
Lotus260 

Posted on: 2005/5/27 16:18 

Re: Favourite Sutta 

Once you read these, your life will never be the same.The Way of Mindfulness : The Satipatthana Sutta and Its Commentaryby Soma Therahttp://www.accesstoinsight.org/canon/sutta/majjhima/mn010-st0.htmlDiscourse On Root of Existence: The Mulapariyaya Sutta and Its Commentariesby Bhikkhu Bodhi (Translator)ISBN: 9552400643The Great Discourse on Causation: The Mahanidana Sutta and Its Commentariesby Bhikkhu BodhiISBN: 9552401178The Discourse On All-Embracing Net of Views: The Brahmajala Sutta and Its Commentariesby Bhikkhu BodhiISBN: 955240052X 	
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Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

A Comprehensive Manual of Abhidhamma : Buddhist Publication Society, by Bhikkhu BodhiISBN: 1928706029The Path of Purification: Visuddhimaggaby Bhadantacariya Buddhaghosa, Bhikkhu NanamoliISBN: 1928706002The Connected Discourses of the Buddhaby Bhikkhu Bodhi,ISBN: 0861711688Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya (Teachings of the Buddha)by Bhikkhu NanamoliISBN: 086171072XLong Discourses of the Buddha : A Translation of the Digha Nikaya (Teachings of the Buddha)by Maurice WalsheISBN: 0861711033Mindfulness in Plain English by Venerable Henepola GunaratanaISBN: 0861710649THE PATH OF FREEDOM. Vimuttimaggaby Soma Thera 
----------------May you all attain Nibbana right here right now. 
Lotus260 

Posted on: 2005/5/27 16:36 

Just popping in 

Joined: 2005/3/8 

From: Dubai, UAE 

Posts: 20 

Re: Favourite Sutta 

You could download and listen to a talk given by Bhikkhu Bodhi on The Satipatthana Sutta (Foundations of Mindfulness). I had to pay to a book publisher some ~GBP180.00+pp to get the 14 audio tapes. But now (for a brief moment of time) you can download them. http://watthai.net/sounds.htmI think, if the mind is open, that one and the following will give so much insight.Vattupama Sutta, (Simile of the cloth) Sutta 7, Majjima Nikayahttp://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_I/BB_Part1_Main.htmhttp://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_II/http://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_III/http://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_IV/http://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_V/http://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_VI/http://metta.lk/mirror/www.beyondthenet.net/AUDIO/BhikkhuBodhi/Part_VII/ 
----------------May you all attain Nibbana right here right now. 	
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ojw 

Posted on: 2005/6/1 17:50 

Not too shy to talk 

Joined: 2005/5/3 

From: 

Posts: 26 

Re: Favourite Sutta 

I'm working through the middle length discourses. My least favorite, and probably worth investigating for that reason, is "The Greater Discourse on the Lion's Roar". Again, from the Middle Length Discourses. 
Rajio 

Posted on: 2005/6/1 19:36 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Re: Favourite Sutta 

Thankyou Lotus260 and OJW for your comments and thoughts. I will continue with the middle length discourses, and I hope to gradually build a greater understanding.Ian Seta 
solasaurus 

Posted on: 2005/6/1 19:46 

Moderator 

Joined: 2004/12/8 

From: Perth, Western Australia 

Posts: 293 

Re: Favourite Sutta 

Well, I have to put in a good word for the Digha Nikaya, my sentimental fave. As Ajahn Sujato once explained to me, after the first council when the monks recited and memorised all the Sutta Pitaka and Vinaya Pitaka, different groups of monks were selected to look after different bits. The really serious practice monks of course were responsible for looking after the Majjhima Nikaya (Middle Length Discourses) and it was the hippie monks that were put in charge of the Digha Nikaya. Anyways, my personal view is that the best stories are in the Digha. So if you're finding the Majjhima a bit dry, pick up the Digha and read the Aganna Sutta about the origin of the universe, or the Tevijja Sutta where the Buddha takes the demolishes the arguments of the Brahmins of his day in a most humourous fashion, or the gravitas and drama of the final days of the Lord Buddha in the Mahaparinibbana Sutta. As much as I love reading the Majjhima and have probably learnt more there than in any other nikaya, I can't help it, I just love the Digha to bits. 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia 
Bhikkhu Pesala 

Posted on: 2005/6/3 3:30 	
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Posts: 53 

Re: Favourite Sutta 

It is hard to pick a favourite. If you have the Majjhimanik•ya, take a look at the Ghat•k•ra Sutta — the Potter. The Majjhimanik•ya is a good book to buy first if you want a good reference. Bhikkhu Bodhi’s translation is excellent and the suttas are thoroughly annotated from the commentaries. There is such a variety in the 152 suttas that you are sure to find at least a few that you can connect with.The Anguttaranik•ya is perhaps a bit easier to read. The Suttas are short and therefore relatively easy to take in. Try this one for example:The Chariot Maker 
---------------- 
Lotus260 

Posted on: 2005/6/7 13:00 

Just popping in 

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From: Dubai, UAE 

Posts: 20 

Re: Favourite Sutta 

Mahaseehanada Sutta (Audio) is at:http://www.beyondthenet.net/AUDIO/BhikkhuBodhi/BhikkhuBodhiMain.htm 
----------------May you all attain Nibbana right here right now. 
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Buddhist Society of Western Australia Forum Index General Discussion Favourite Sutta Register To Post FlatPrevious Topic | Next Topic 
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Rajio 

Posted on: 2005/5/26 19:48 

Quite a regular 

Joined: 2005/5/2 

From: Sydney, Australia 

Posts: 64 

Favourite Sutta 

I hope this doesn't seem too disrespectful, but I was wondering if any of you had favourite Suttas. At the moment I only have the Middle Length Discourses of the Buddha but I would like to move beyond what I have already read and I thought that the favourite suttas of the members of this forum might be a good place to start.Ian Seta FlatPrevious Topic | Next Topic 
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» Favourite SuttaRajio
2005/5/26 19:48 
Re: Favourite Sutta Lotus260
2005/5/27 16:18 
Re: Favourite Sutta Lotus260
2005/5/27 16:36 
Re: Favourite Sutta ojw
2005/6/1 17:50 
Re: Favourite Sutta Rajio
2005/6/1 19:36 
Re: Favourite Sutta solasaurus
2005/6/1 19:46 
Re: Favourite Sutta Bhikkhu Pesala
2005/6/3 3:30 
Re: Favourite Sutta Lotus260
2005/6/7 13:00 
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Buddhist Society of Western Australia Forum Index General Discussion Unitarian Jihad Register To Post FlatPrevious Topic | Next Topic 
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solasaurus 

Posted on: 2005/5/21 13:28 

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Posts: 293 

Unitarian Jihad 

I know it's off topic, but, in a way, it's kinda not. I just came across this sorely needed and very humourous - because it's so necessary - article about a new fundamentalist group calling themselves the Unitarian Jihad. For the sake of lightening things up, I had to share:The original article by Jon Carrol:http://sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2005/04/08/DDG27BCFLG1.DTLThe entry in Wikipedia:http://en.wikipedia.org/wiki/Unitarian_jihadAnd the 'piece de resistance', the Unitarian Jihad Name Generator:http://homepage.mac.com/whump/ujname.htmlwith metta; Brother Sabre of Love and Mercy 
----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australia FlatPrevious Topic | Next Topic 
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» Unitarian Jihadsolasaurus
2005/5/21 13:28 
... onemind
2005/5/21 14:03 
Re: Unitarian Jihad Webmaster
2005/5/22 12:54 
Re: Unitarian Jihad kris
2005/5/22 19:51 
Re: Unitarian Jihad DammaDuckTape
2005/5/23 12:21 
Re: Unitarian Jihad ll
2005/6/4 17:42 
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Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Video : Ajahn Brahmavamso (9)Ajahn Nyanadhammo (1)http://www.bswa.org/modules/mydownloads/viewcat.php?cid=2 (1 of 2) [02.08.2005 18:44:43]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksWho's Online7 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 1Guests: 6SimonPeacock, more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=2 (2 of 2) [02.08.2005 18:44:43]Buddhist Society of Western Australia - Dhamma Talks Main MenuMain : Dhamma Video : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Video Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 753 40.59 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 649 39.97 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/22Description: Video of Ajahn Brahm discussing endurance. 746 41.57 MB AVI http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewc...15&PHPSESSID=05769d47c1e63239983f54a5273f82bb (1 of 3) [02.08.2005 18:44:55]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 1Guests: 6SimonPeacock, more...Loneliness Date of Talk: 2005-04-22Date Submitted: 2005/5/1Description: How best to relate to being lonely. 1225 42.18 MB avi http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/11Description: This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 563 46.48 MB AVI http://www.bswa.orgRating: 3.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/7Description: Video of Ajahn Brahm talking about how we can relate to the world. 923 39.73 MB avi http://www.bswa.orgRating: 9.00 (6 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/22Description: Video of Ajahn Brahm talking about ending of relationships. 857 51.54 MB AVI http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewc...15&PHPSESSID=05769d47c1e63239983f54a5273f82bb (2 of 3) [02.08.2005 18:44:55]User LoginBuddhist Society of Western Australia - Dhamma TalksTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 424 37.15 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/6/10Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 679 42.08 MB AVI http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewc...15&PHPSESSID=05769d47c1e63239983f54a5273f82bb (3 of 3) [02.08.2005 18:44:55]Buddhist Society of Western Australia - Dhamma Talks Main MenuMain : Dhamma Video : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/11Description: This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 563 46.48 MB AVI http://www.bswa.orgRating: 3.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/6/10Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 679 42.08 MB AVI http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/22http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=dateD (1 of 3) [02.08.2005 18:45:05]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 1Guests: 6SimonPeacock, more...Description: Video of Ajahn Brahm talking about ending of relationships. 857 51.54 MB AVI http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/22Description: Video of Ajahn Brahm discussing endurance. 746 41.57 MB AVI http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/7Description: Video of Ajahn Brahm talking about how we can relate to the world. 923 39.73 MB avi http://www.bswa.orgRating: 9.00 (6 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/5/1Description: How best to relate to being lonely. 1225 42.18 MB avi http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 753 40.59 MB avi http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=dateD (2 of 3) [02.08.2005 18:45:05]User LoginBuddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 649 39.97 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 424 37.15 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=dateD (3 of 3) [02.08.2005 18:45:05]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Video : Ajahn Nyanadhammo : Category: Dhamma Video Ajahn NyanadhammoSpeculation Date of Talk: 2005-04-08Date Submitted: 2005/5/7Description: Speculation 918 43.04 MB avi http://www.bswa.orgRating: 8.00 (9 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) http://www.bswa.org/modules/mydownloads/viewc...16&PHPSESSID=05769d47c1e63239983f54a5273f82bb (1 of 2) [02.08.2005 18:45:23]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewc...16&PHPSESSID=05769d47c1e63239983f54a5273f82bb (2 of 2) [02.08.2005 18:45:23]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Audio Ajahn BrahmavamsoAddictions and Obsessions Date of Talk: 2003-06-27Date Submitted: 2005/5/12Description: Addictions and Obsessions 1092 11.53 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAnatta: Non-Self Date of Talk: 2001-04-06Date Submitted: 2005/4/20Description: Anatta: Non-Self 608 16.41 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAnger and Forgiveness Date of Talk: 2001-05-04Date Submitted: 2005/4/20Description: Anger and Forgiveness 605 16.83 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoArguments Date of Talk: 2003-01-10Date Submitted: 2005/4/22http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4 (1 of 5) [02.08.2005 18:45:48]Buddhist Society of Western Australia - Dhamma Talks Main MenuDescription: Arguments 351 12.18 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAssumptions Date of Talk: 2004-04-30Date Submitted: 2005/4/27Description: Assumptions 343 14.59 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAttitude To Life Date of Talk: 2004-02-27Date Submitted: 2005/4/26Description: Attitude To Life 642 13.08 MB MP3 http://www.bswa.org/Rating: 8.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBe Patient Date of Talk: 2004-03-05Date Submitted: 2005/4/26Description: Be Patient 384 13.61 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddha Nature Date of Talk: 2002-12-27Date Submitted: 2005/4/22Description: Buddha Nature 288 12.65 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4 (2 of 5) [02.08.2005 18:45:48]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...Category: Dhamma Audio Ajahn BrahmavamsoBuddhism And Mental Illness Date of Talk: 2003-12-12Date Submitted: 2005/4/26Description: Buddhism And Mental Illness 288 13.16 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Psychology Date of Talk: 2004-11-12Date Submitted: 2005/5/12Description: Buddhism and Psychology 294 13.55 MB MP3 http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Science Date of Talk: 2001-10-19Date Submitted: 2005/4/21Description: Buddhism and Science 253 9.42 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Sexuality Date of Talk: 2003-07-18Date Submitted: 2005/5/12Description: Buddhism and Sexuality 312 14.23 MB MP3 http://www.bswa.org/Rating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism And The Body Date of Talk: 2004-03-26Date Submitted: 2005/5/12Description: Buddhism And The Body 301 12.49 MB MP3 http://www.bswa.org/http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4 (3 of 5) [02.08.2005 18:45:48]User LoginBuddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Approach To World Conflict Date of Talk: 2001-10-05Date Submitted: 2005/4/21Description: Buddhist Approach To World Conflict 178 19.71 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Attitude to Death and Life Date of Talk: 2003-05-23Date Submitted: 2005/4/24Description: Buddhist Attitude to Death and Life 305 17.19 MB MP3 http://www.bswa.org/Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Meditation - The Way To Wisdom Date of Talk: 2003-02-14Date Submitted: 2005/4/22Description: Buddhist Meditation - The Way To Wisdom 523 15.71 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 408 13.56 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4 (4 of 5) [02.08.2005 18:45:48]Buddhist Society of Western Australia - Dhamma TalksBuddhist Values Date of Talk: 2004-04-23Date Submitted: 2005/4/27Description: Buddhist Values 211 12.11 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist View On Injustices Date of Talk: 2003-11-07Date Submitted: 2005/4/25Description: Buddhist View On Injustices 192 14.24 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoCompassion Date of Talk: 2003-04-11Date Submitted: 2005/4/22Description: Compassion 414 11.43 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 3 4 5 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4 (5 of 5) [02.08.2005 18:45:48]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Dhamma Audio Ajahn BrahmavamsoUnceremonious Buddhism Date of Talk: 2005-07-08Date Submitted: 2005/7/8Description: This talk is great for people new to Buddhism and are a bit put off by all the ceremony that can surround various religious traditions. Equally, it would probably remind many more experienced Buddhists that ceremony can be meaningless if one doesn't understand and/or value the meaning behind the actions. Ajahn Brahmavamso doesn't just discuss Buddhist ceremonies, but ceremonies in general and how they can enrich our lives if we are mindful enough to see and appreciate the meaning behind the rituals. Of course there are the usual stories and lively humour. 1295 16.53 MB MP3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/1Description: Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 1820 14.27 MB MP3 http://www.bswa.orgRating: 8.00 (9 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (1 of 6) [02.08.2005 18:46:06]Buddhist Society of Western Australia - Dhamma TalksDon't Be A Sicko! Date of Talk: 2005-06-03Date Submitted: 2005/6/3Description: Ajahn Brahm has a cold, so he decided to talk about the Buddhist attitude to sickness. There are some funny stories from Ajahn Brahm's past all mixed in with some good Dhamma as he explains how when the body is sick, the mind can remain well - and even find deep peace! 1560 14.64 MB MP3 http://www.bswa.orgRating: 9.00 (7 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/5/28Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 1925 13.53 MB MP3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (3) Category: Dhamma Audio Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/16Description: Ajahn Brahm disusses the modern day problem of 'Ending Relationships'. 1956 15.75 MB mp3 http://www.bswa.orgRating: 8.00 (8 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/7Description: Ajahn Brahm talks about using wisdom to endure hard times with a smile. 1699 12.93 MB mp3 http://www.bswa.orgRating: 9.00 (10 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (2 of 6) [02.08.2005 18:46:06]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Tearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/1Description: Ajahn Brahm talks about the importance of focussing on how we relate to the world. In the end, we shouldn't just open the door of our hearts ... we should tear the door of its hinges and throw it away. 1261 12.04 MB mp3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/4/23Description: Ajahn Brahm talks about loneliness and the best attitude to have toward it. 518 13.27 MB mp3 http://www.bswa.orgRating: 9.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoEssence Of Pilgrimage Date of Talk: 2005-03-18Date Submitted: 2005/4/21Description: Essence Of Pilgrimage 201 14.06 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 408 13.56 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTranquility In Conflict Date of Talk: 2005-02-04Date Submitted: 2005/4/21http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (3 of 6) [02.08.2005 18:46:06]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksMembers: 0Guests: 2more...Description: Tranquility In Conflict 235 14.07 MB MP3 http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 258 12.58 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoStop Trying To Meditate Date of Talk: 2005-01-14Date Submitted: 2005/4/21Description: Stop Trying To Meditate 340 15.01 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 114 14.35 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoDealing With Tragedies Date of Talk: 2004-12-31Date Submitted: 2005/4/21Description: Dealing With Tragedies 164 14.28 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (4 of 6) [02.08.2005 18:46:06]Buddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Audio Ajahn BrahmavamsoWhat Is Prison? Date of Talk: 2004-12-03Date Submitted: 2005/4/21Description: What Is Prison? 111 15.88 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Psychology Date of Talk: 2004-11-12Date Submitted: 2005/5/12Description: Buddhism and Psychology 294 13.55 MB MP3 http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoHopelessness Date of Talk: 2004-11-05Date Submitted: 2005/4/21Description: Hopelessness 177 11.43 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoMental Energy Equals Happiness Date of Talk: 2004-10-29Date Submitted: 2005/4/21Description: Mental Energy Equals Happiness 230 13.42 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoHelping Children Overcome Problems Date of Talk: 2004-10-22Date Submitted: 2005/4/21Description: Helping Children Overcome Problems 153 13.15 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (5 of 6) [02.08.2005 18:46:06]Buddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 3 4 5 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=dateD (6 of 6) [02.08.2005 18:46:06]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Dhamma Audio Ajahn BrahmavamsoWhy Me? Date of Talk: 2003-01-03Date Submitted: 2005/4/22Description: Why Me? 165 16.92 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhy Is Buddhism Growing?Date of Talk: 2001-06-22Date Submitted: 2005/4/21Description: Why Is Buddhism Growing? 90 16.32 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWho's Wrong? Date of Talk: 2004-07-30Date Submitted: 2005/4/21Description: Who's Wrong? 123 12.49 MB MP3 http://www.bswa.orgRating: 8.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/5/28http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=titleD (1 of 5) [02.08.2005 18:46:20]Buddhist Society of Western Australia - Dhamma TalksDescription: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 1925 13.53 MB MP3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (3) Category: Dhamma Audio Ajahn BrahmavamsoWhat To Do With Suffering Date of Talk: 2001-06-29Date Submitted: 2005/4/21Description: What To Do With Suffering 119 16.13 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhat The Buddha Taught Date of Talk: 2003-11-21Date Submitted: 2005/4/26Description: What The Buddha Taught 108 11.38 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhat Is Prison? Date of Talk: 2004-12-03Date Submitted: 2005/4/21Description: What Is Prison? 111 15.88 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhat Is Love? Date of Talk: 2001-07-20Date Submitted: 2005/4/21Description: What Is Love? 152 14.57 MB MP3 http://www.bswa.org/http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=titleD (2 of 5) [02.08.2005 18:46:20]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...Rating: 8.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhat Is Good? Date of Talk: 2004-01-02Date Submitted: 2005/4/26Description: What Is Good? 111 14.47 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoUnceremonious Buddhism Date of Talk: 2005-07-08Date Submitted: 2005/7/8Description: This talk is great for people new to Buddhism and are a bit put off by all the ceremony that can surround various religious traditions. Equally, it would probably remind many more experienced Buddhists that ceremony can be meaningless if one doesn't understand and/or value the meaning behind the actions. Ajahn Brahmavamso doesn't just discuss Buddhist ceremonies, but ceremonies in general and how they can enrich our lives if we are mindful enough to see and appreciate the meaning behind the rituals. Of course there are the usual stories and lively humour. 1295 16.53 MB MP3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn BrahmavamsoTranquility In Conflict Date of Talk: 2005-02-04Date Submitted: 2005/4/21Description: Tranquility In Conflict 235 14.07 MB MP3 http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 114 14.35 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=titleD (3 of 5) [02.08.2005 18:46:20]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoThe Trickery Of Perception Date of Talk: 2001-11-30Date Submitted: 2005/4/21Description: The Trickery Of Perception 102 14.52 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoThe Mundane And The Supramundane Date of Talk: 2003-01-24Date Submitted: 2005/4/22Description: The Mundane And The Supramundane 101 14.46 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoThe Five Aggregates Date of Talk: 2001-04-27Date Submitted: 2005/4/20Description: The Five Aggregates 128 17.59 MB MP3 http://www.bswa.org/Rating: 8.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/16Description: Ajahn Brahm disusses the modern day problem of 'Ending Relationships'. 1956 15.75 MB mp3 http://www.bswa.orgRating: 8.00 (8 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoThe Buddhist Attitude to Animal Cruelty Date of Talk: 2004-07-02Date Submitted: 2005/4/27http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=titleD (4 of 5) [02.08.2005 18:46:20]Buddhist Society of Western Australia - Dhamma TalksDescription: The Buddhist Attitude to Animal Cruelty 119 13.81 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/1Description: Ajahn Brahm talks about the importance of focussing on how we relate to the world. In the end, we shouldn't just open the door of our hearts ... we should tear the door of its hinges and throw it away. 1261 12.04 MB mp3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTeachers From Hell Date of Talk: 2002-11-29Date Submitted: 2005/4/22Description: Teachers From Hell 101 19.17 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoStop Trying To Meditate Date of Talk: 2005-01-14Date Submitted: 2005/4/21Description: Stop Trying To Meditate 340 15.01 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 3 4 5 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=titleD (5 of 5) [02.08.2005 18:46:20]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Sr. Vayama : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Audio Ajahn Sr. VayamaAbandoning Desire By Using Desire Date of Talk: 2002-12-20Date Submitted: 2005/4/24Description: Abandoning Desire By Using Desire 256 13.30 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAdvice To The BhikkhunisDate of Talk: 2004-12-17Date Submitted: 2005/4/21Description: Advice To The Bhikkhunis 69 14.13 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAspects Of Mindfulness Practice Date of Talk: 2003-06-20Date Submitted: 2005/4/25Description: Aspects Of Mindfulness Practice 127 12.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAspects Of The DhammaDate of Talk: 2001-10-26Date Submitted: 2005/4/23http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12 (1 of 5) [02.08.2005 18:46:49]Buddhist Society of Western Australia - Dhamma Talks Main MenuDescription: Aspects Of The Dhamma 88 8.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAttachment In Family Relationships Date of Talk: 2001-12-14Date Submitted: 2005/4/23Description: Attachment In Family Relationships 126 13.42 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBelieving Is SeeingDate of Talk: 2005-03-25Date Submitted: 2005/4/21Description: Believing Is Seeing 97 13.85 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBody Meditations Date of Talk: 2002-05-31Date Submitted: 2005/4/24Description: Body Meditations 124 14.33 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBuddhism is a Living ReligionDate of Talk: 2003-05-16Date Submitted: 2005/4/24Description: Buddhism is a Living Religion 82 9.59 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12 (2 of 5) [02.08.2005 18:46:49]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...Category: Dhamma Audio Ajahn Sr. VayamaCalm And Insight In MeditationDate of Talk: 2001-05-18Date Submitted: 2005/4/23Description: Calm And Insight In Meditation 99 15.90 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCommitment To EnlightenmentDate of Talk: 2001-06-15Date Submitted: 2005/4/23Description: Commitment To Enlightenment 75 16.78 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaContinuity Date of Talk: 2005-07-15Date Submitted: 2005/7/25Description: Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 362 9.80 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCore Buddhist TeachingsDate of Talk: 2003-05-17Date Submitted: 2005/4/25Description: Core Buddhist Teachings 87 24.06 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCourage To Face Our FearsDate of Talk: 2004-11-19Date Submitted: 2005/4/21http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12 (3 of 5) [02.08.2005 18:46:49]User LoginBuddhist Society of Western Australia - Dhamma TalksDescription: Courage To Face Our Fears 86 13.97 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDealing With Our Thinking Date of Talk: 2005-03-11Date Submitted: 2005/4/21Description: Dealing With Our Thinking 155 14.57 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn Sr. VayamaDealing With The Fruits Of Bad KammaDate of Talk: 2003-10-17Date Submitted: 2005/4/25Description: Dealing With The Fruits Of Bad Kamma 71 14.89 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDhammacakkappavattana SuttaDate of Talk: 2002-07-19Date Submitted: 2005/4/24Description: Dhammacakkappavattana Sutta 51 12.84 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaForgivenessDate of Talk: 2002-03-15Date Submitted: 2005/4/23Description: Forgiveness 69 16.64 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12 (4 of 5) [02.08.2005 18:46:49]Buddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Audio Ajahn Sr. VayamaHappinessDate of Talk: 2005-02-18Date Submitted: 2005/4/21Description: Happiness 87 13.00 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaLiving A Whole LifeDate of Talk: 2005-04-15Date Submitted: 2005/4/21Description: Living A Whole Life 96 13.51 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking PeaceDate of Talk: 2003-02-21Date Submitted: 2005/4/24Description: Making Peace 72 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12 (5 of 5) [02.08.2005 18:46:49]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Sr. Vayama : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Dhamma Audio Ajahn Sr. VayamaContinuity Date of Talk: 2005-07-15Date Submitted: 2005/7/25Description: Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 362 9.80 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Power of Goodness Date of Talk: 2005-05-20Date Submitted: 2005/5/20Description: Ajahn Sister Vayama discusses the value of being good. 1026 9.05 MB MP3 http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaLiving A Whole LifeDate of Talk: 2005-04-15Date Submitted: 2005/4/21Description: Living A Whole Life 96 13.51 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=dateD (1 of 5) [02.08.2005 18:46:59]Buddhist Society of Western Australia - Dhamma Talks Main MenuCategory: Dhamma Audio Ajahn Sr. VayamaBelieving Is SeeingDate of Talk: 2005-03-25Date Submitted: 2005/4/21Description: Believing Is Seeing 97 13.85 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDealing With Our Thinking Date of Talk: 2005-03-11Date Submitted: 2005/4/21Description: Dealing With Our Thinking 155 14.57 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn Sr. VayamaHappinessDate of Talk: 2005-02-18Date Submitted: 2005/4/21Description: Happiness 87 13.00 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaPutting Out The FiresDate of Talk: 2005-01-21Date Submitted: 2005/4/21Description: Putting Out The Fires 40 11.74 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAdvice To The BhikkhunisDate of Talk: 2004-12-17Date Submitted: 2005/4/21Description: Advice To The Bhikkhunis 69 14.13 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=dateD (2 of 5) [02.08.2005 18:46:59]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCourage To Face Our FearsDate of Talk: 2004-11-19Date Submitted: 2005/4/21Description: Courage To Face Our Fears 86 13.97 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaSome Aspects Of Meditation Date of Talk: 2004-07-16Date Submitted: 2005/4/27Description: Some Aspects Of Meditation 136 13.95 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaSeeing Through The SelfDate of Talk: 2004-06-11Date Submitted: 2005/4/27Description: Seeing Through The Self 68 14.40 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaUnderstanding The Three RefugesDate of Talk: 2004-05-21Date Submitted: 2005/4/27Description: Understanding The Three Refuges 55 13.15 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking Peace With ConditionsDate of Talk: 2004-03-19Date Submitted: 2005/4/26http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=dateD (3 of 5) [02.08.2005 18:46:59]User LoginBuddhist Society of Western Australia - Dhamma TalksDescription: Making Peace With Conditions 79 13.07 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMind Is The ForerunnerDate of Talk: 2004-02-13Date Submitted: 2005/4/26Description: Mind Is The Forerunner 50 10.39 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Miracle In The HeartDate of Talk: 2004-01-16Date Submitted: 2005/4/26Description: The Miracle In The Heart 55 10.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaTaming The Untamed: The Enlightened Nun DantikaDate of Talk: 2003-12-19Date Submitted: 2005/4/26Description: Taming The Untamed: The Enlightened Nun Dantika 46 12.62 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDealing With The Fruits Of Bad KammaDate of Talk: 2003-10-17Date Submitted: 2005/4/25Description: Dealing With The Fruits Of Bad Kamma 71 14.89 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=dateD (4 of 5) [02.08.2005 18:46:59]Buddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Audio Ajahn Sr. VayamaAspects Of Mindfulness Practice Date of Talk: 2003-06-20Date Submitted: 2005/4/25Description: Aspects Of Mindfulness Practice 127 12.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCore Buddhist TeachingsDate of Talk: 2003-05-17Date Submitted: 2005/4/25Description: Core Buddhist Teachings 87 24.06 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBuddhism is a Living ReligionDate of Talk: 2003-05-16Date Submitted: 2005/4/24Description: Buddhism is a Living Religion 82 9.59 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=dateD (5 of 5) [02.08.2005 18:46:59]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Sr. Vayama : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Dhamma Audio Ajahn Sr. VayamaUnderstanding The Three RefugesDate of Talk: 2004-05-21Date Submitted: 2005/4/27Description: Understanding The Three Refuges 55 13.15 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaTo See Things As They Really AreDate of Talk: 2002-06-14Date Submitted: 2005/4/24Description: To See Things As They Really Are 59 11.96 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Story Of Kisa-GotamiDate of Talk: 2002-05-17Date Submitted: 2005/4/24Description: The Story Of Kisa-Gotami 43 13.87 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Power of Goodness Date of Talk: 2005-05-20Date Submitted: 2005/5/20http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=titleD (1 of 5) [02.08.2005 18:47:15]Buddhist Society of Western Australia - Dhamma Talks Main MenuDescription: Ajahn Sister Vayama discusses the value of being good. 1026 9.05 MB MP3 http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Miracle In The HeartDate of Talk: 2004-01-16Date Submitted: 2005/4/26Description: The Miracle In The Heart 55 10.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe 37 Requisites For EnlightenmentDate of Talk: 2002-11-22Date Submitted: 2005/4/24Description: The 37 Requisites For Enlightenment 46 17.21 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaTaming The Untamed: The Enlightened Nun DantikaDate of Talk: 2003-12-19Date Submitted: 2005/4/26Description: Taming The Untamed: The Enlightened Nun Dantika 46 12.62 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaStrong Emotions: Friend of Foe?Date of Talk: 2003-04-18Date Submitted: 2005/4/24Description: Strong Emotions: Friend of Foe? 57 11.87 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=titleD (2 of 5) [02.08.2005 18:47:15]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...Category: Dhamma Audio Ajahn Sr. VayamaSome Aspects Of Meditation Date of Talk: 2004-07-16Date Submitted: 2005/4/27Description: Some Aspects Of Meditation 136 13.95 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaSeeing Through The SelfDate of Talk: 2004-06-11Date Submitted: 2005/4/27Description: Seeing Through The Self 68 14.40 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaRelationships In BuddhismDate of Talk: 2002-04-19Date Submitted: 2005/4/24Description: Relationships In Buddhism 47 18.41 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaReflective AcceptanceDate of Talk: 2003-01-17Date Submitted: 2005/4/24Description: Reflective Acceptance 50 10.12 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaPutting Out The FiresDate of Talk: 2005-01-21Date Submitted: 2005/4/21Description: Putting Out The Fires 40 11.74 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=titleD (3 of 5) [02.08.2005 18:47:15]User LoginBuddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaPreparation For DyingDate of Talk: 2002-02-15Date Submitted: 2005/4/23Description: Preparation For Dying 77 15.70 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaPeace In WarDate of Talk: 2003-03-21Date Submitted: 2005/4/24Description: Peace In War 42 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaParents And Family In The Buddhist ContextDate of Talk: 2002-01-18Date Submitted: 2005/4/23Description: Parents And Family In The Buddhist Context 38 14.83 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMind Is The ForerunnerDate of Talk: 2004-02-13Date Submitted: 2005/4/26Description: Mind Is The Forerunner 50 10.39 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking Peace With ConditionsDate of Talk: 2004-03-19Date Submitted: 2005/4/26http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=titleD (4 of 5) [02.08.2005 18:47:15]Buddhist Society of Western Australia - Dhamma TalksDescription: Making Peace With Conditions 79 13.07 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking PeaceDate of Talk: 2003-02-21Date Submitted: 2005/4/24Description: Making Peace 72 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaLiving A Whole LifeDate of Talk: 2005-04-15Date Submitted: 2005/4/21Description: Living A Whole Life 96 13.51 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=titleD (5 of 5) [02.08.2005 18:47:15]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Munindo : Category: Dhamma Audio Ajahn MunindoSelling Samsara Date of Talk: 2004-03-12Date Submitted: 2005/4/26Description: Selling Samsara 242 11.69 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=9 (1 of 2) [02.08.2005 18:47:56]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=9 (2 of 2) [02.08.2005 18:47:56]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Sr. Vayama : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Dhamma Audio Ajahn Sr. VayamaAbandoning Desire By Using Desire Date of Talk: 2002-12-20Date Submitted: 2005/4/24Description: Abandoning Desire By Using Desire 256 13.30 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBody Meditations Date of Talk: 2002-05-31Date Submitted: 2005/4/24Description: Body Meditations 124 14.33 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDealing With Our Thinking Date of Talk: 2005-03-11Date Submitted: 2005/4/21Description: Dealing With Our Thinking 155 14.57 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn Sr. VayamaContinuity Date of Talk: 2005-07-15Date Submitted: 2005/7/25http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=ratingD (1 of 5) [02.08.2005 18:48:23]Buddhist Society of Western Australia - Dhamma Talks Main MenuDescription: Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 362 9.80 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Power of Goodness Date of Talk: 2005-05-20Date Submitted: 2005/5/20Description: Ajahn Sister Vayama discusses the value of being good. 1026 9.05 MB MP3 http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaUnderstanding The Three RefugesDate of Talk: 2004-05-21Date Submitted: 2005/4/27Description: Understanding The Three Refuges 55 13.15 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking Peace With ConditionsDate of Talk: 2004-03-19Date Submitted: 2005/4/26Description: Making Peace With Conditions 79 13.07 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMind Is The ForerunnerDate of Talk: 2004-02-13Date Submitted: 2005/4/26Description: Mind Is The Forerunner 50 10.39 MB MP3 http://www.bswa.org/http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=ratingD (2 of 5) [02.08.2005 18:48:23]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe Miracle In The HeartDate of Talk: 2004-01-16Date Submitted: 2005/4/26Description: The Miracle In The Heart 55 10.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaTaming The Untamed: The Enlightened Nun DantikaDate of Talk: 2003-12-19Date Submitted: 2005/4/26Description: Taming The Untamed: The Enlightened Nun Dantika 46 12.62 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDealing With The Fruits Of Bad KammaDate of Talk: 2003-10-17Date Submitted: 2005/4/25Description: Dealing With The Fruits Of Bad Kamma 71 14.89 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCore Buddhist TeachingsDate of Talk: 2003-05-17Date Submitted: 2005/4/25Description: Core Buddhist Teachings 87 24.06 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAspects Of Mindfulness Practice Date of Talk: 2003-06-20Date Submitted: 2005/4/25http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=ratingD (3 of 5) [02.08.2005 18:48:23]User LoginBuddhist Society of Western Australia - Dhamma TalksDescription: Aspects Of Mindfulness Practice 127 12.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBuddhism is a Living ReligionDate of Talk: 2003-05-16Date Submitted: 2005/4/24Description: Buddhism is a Living Religion 82 9.59 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaStrong Emotions: Friend of Foe?Date of Talk: 2003-04-18Date Submitted: 2005/4/24Description: Strong Emotions: Friend of Foe? 57 11.87 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaPeace In WarDate of Talk: 2003-03-21Date Submitted: 2005/4/24Description: Peace In War 42 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking PeaceDate of Talk: 2003-02-21Date Submitted: 2005/4/24Description: Making Peace 72 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=ratingD (4 of 5) [02.08.2005 18:48:23]Buddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Audio Ajahn Sr. VayamaReflective AcceptanceDate of Talk: 2003-01-17Date Submitted: 2005/4/24Description: Reflective Acceptance 50 10.12 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaThe 37 Requisites For EnlightenmentDate of Talk: 2002-11-22Date Submitted: 2005/4/24Description: The 37 Requisites For Enlightenment 46 17.21 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaDhammacakkappavattana SuttaDate of Talk: 2002-07-19Date Submitted: 2005/4/24Description: Dhammacakkappavattana Sutta 51 12.84 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=ratingD (5 of 5) [02.08.2005 18:48:23]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Sr. Vayama : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Dhamma Audio Ajahn Sr. VayamaThe Power of Goodness Date of Talk: 2005-05-20Date Submitted: 2005/5/20Description: Ajahn Sister Vayama discusses the value of being good. 1026 9.05 MB MP3 http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaContinuity Date of Talk: 2005-07-15Date Submitted: 2005/7/25Description: Ajahn Sr Vayama reflects upon her recent trip back to the place of her ordination in Sri Lanka. Through these reflections, Ajahn Vayama looks at the continuity between the past, present and future. More specifically the continuity between the original teaching of the Buddha and the present day practice of Buddhism. Knowing the causes, conditions and process that exist within our lives are important when developing wisdom and happiness. 362 9.80 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAbandoning Desire By Using Desire Date of Talk: 2002-12-20Date Submitted: 2005/4/24Description: Abandoning Desire By Using Desire 256 13.30 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=hitsD (1 of 5) [02.08.2005 18:48:36]Buddhist Society of Western Australia - Dhamma Talks Main MenuCategory: Dhamma Audio Ajahn Sr. VayamaDealing With Our Thinking Date of Talk: 2005-03-11Date Submitted: 2005/4/21Description: Dealing With Our Thinking 155 14.57 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn Sr. VayamaSome Aspects Of Meditation Date of Talk: 2004-07-16Date Submitted: 2005/4/27Description: Some Aspects Of Meditation 136 13.95 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAspects Of Mindfulness Practice Date of Talk: 2003-06-20Date Submitted: 2005/4/25Description: Aspects Of Mindfulness Practice 127 12.45 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAttachment In Family Relationships Date of Talk: 2001-12-14Date Submitted: 2005/4/23Description: Attachment In Family Relationships 126 13.42 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBody Meditations Date of Talk: 2002-05-31Date Submitted: 2005/4/24Description: Body Meditations 124 14.33 MB MP3 http://www.bswa.org/http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=hitsD (2 of 5) [02.08.2005 18:48:36]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCalm And Insight In MeditationDate of Talk: 2001-05-18Date Submitted: 2005/4/23Description: Calm And Insight In Meditation 99 15.90 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBelieving Is SeeingDate of Talk: 2005-03-25Date Submitted: 2005/4/21Description: Believing Is Seeing 97 13.85 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaLiving A Whole LifeDate of Talk: 2005-04-15Date Submitted: 2005/4/21Description: Living A Whole Life 96 13.51 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaAspects Of The DhammaDate of Talk: 2001-10-26Date Submitted: 2005/4/23Description: Aspects Of The Dhamma 88 8.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCore Buddhist TeachingsDate of Talk: 2003-05-17Date Submitted: 2005/4/25http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=hitsD (3 of 5) [02.08.2005 18:48:36]User LoginBuddhist Society of Western Australia - Dhamma TalksDescription: Core Buddhist Teachings 87 24.06 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaHappinessDate of Talk: 2005-02-18Date Submitted: 2005/4/21Description: Happiness 87 13.00 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCourage To Face Our FearsDate of Talk: 2004-11-19Date Submitted: 2005/4/21Description: Courage To Face Our Fears 86 13.97 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaBuddhism is a Living ReligionDate of Talk: 2003-05-16Date Submitted: 2005/4/24Description: Buddhism is a Living Religion 82 9.59 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking Peace With ConditionsDate of Talk: 2004-03-19Date Submitted: 2005/4/26Description: Making Peace With Conditions 79 13.07 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=hitsD (4 of 5) [02.08.2005 18:48:36]Buddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Audio Ajahn Sr. VayamaPreparation For DyingDate of Talk: 2002-02-15Date Submitted: 2005/4/23Description: Preparation For Dying 77 15.70 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaCommitment To EnlightenmentDate of Talk: 2001-06-15Date Submitted: 2005/4/23Description: Commitment To Enlightenment 75 16.78 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Sr. VayamaMaking PeaceDate of Talk: 2003-02-21Date Submitted: 2005/4/24Description: Making Peace 72 10.25 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=12&orderby=hitsD (5 of 5) [02.08.2005 18:48:36]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Bhikkhuni Kusuma : Category: Dhamma Audio Bhikkhuni KusumaAttachmentDate of Talk: 2003-04-05Date Submitted: 2005/4/22Description: Attachment 86 15.68 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=8 (1 of 2) [02.08.2005 18:48:42]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=8 (2 of 2) [02.08.2005 18:48:42]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Sr. Jitindriya : Category: Dhamma Audio Ajahn Sr. JitindriyaSuffering and LiberationDate of Talk: 2004-04-09Date Submitted: 2005/4/27Description: Suffering and Liberation 63 14.55 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=14 (1 of 2) [02.08.2005 18:48:53]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=14 (2 of 2) [02.08.2005 18:48:53]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Jayasaro : Category: Dhamma Audio Ajahn JayasaroLiberating Life Date of Talk: 2002-02-22Date Submitted: 2005/4/22Description: Liberating Life 219 16.81 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=7 (1 of 2) [02.08.2005 18:49:00]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=7 (2 of 2) [02.08.2005 18:49:00]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Dtun : Category: Dhamma Audio Ajahn DtunAjahn Dtun takes Questions Date of Talk: 2003-03-14Date Submitted: 2005/4/22Description: Ajahn Dtun takes Questions 166 15.67 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=5 (1 of 2) [02.08.2005 18:49:11]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=5 (2 of 2) [02.08.2005 18:49:11]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Plien : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Audio Ajahn PlienAjahn Plien Answers QuestionsDate of Talk: 2004-12-10Date Submitted: 2005/4/21Description: Ajahn Plien Answers Questions 97 15.14 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn PlienAjahn Plien takes QuestionsDate of Talk: 2002-02-08Date Submitted: 2005/4/23Description: Ajahn Plien takes Questions 68 20.71 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=11 (1 of 2) [02.08.2005 18:49:18]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=11 (2 of 2) [02.08.2005 18:49:18]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Bhante Gunaratana : Category: Dhamma Audio Bhante GunaratanaThe Source Of HappinessDate of Talk: 2003-11-14Date Submitted: 2005/4/25Description: The Source Of Happiness 97 18.31 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=6 (1 of 2) [02.08.2005 18:49:24]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=6 (2 of 2) [02.08.2005 18:49:24]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Visuddhi : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Audio Ajahn VisuddhiBreaking The Momentum Of AversionDate of Talk: 2004-01-23Date Submitted: 2005/4/26Description: Breaking The Momentum Of Aversion 37 12.98 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiGenerosityDate of Talk: 2004-02-20Date Submitted: 2005/4/26Description: Generosity 25 13.27 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiWorking With AngerDate of Talk: 2004-04-16Date Submitted: 2005/4/27http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13 (1 of 2) [02.08.2005 18:49:32]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Description: Working With Anger 34 13.49 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13 (2 of 2) [02.08.2005 18:49:32]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Visuddhi : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Dhamma Audio Ajahn VisuddhiWorking With AngerDate of Talk: 2004-04-16Date Submitted: 2005/4/27Description: Working With Anger 34 13.49 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiGenerosityDate of Talk: 2004-02-20Date Submitted: 2005/4/26Description: Generosity 25 13.27 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiBreaking The Momentum Of AversionDate of Talk: 2004-01-23Date Submitted: 2005/4/26http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=dateD (1 of 2) [02.08.2005 18:49:45]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Description: Breaking The Momentum Of Aversion 37 12.98 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=dateD (2 of 2) [02.08.2005 18:49:45]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Visuddhi : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Dhamma Audio Ajahn VisuddhiWorking With AngerDate of Talk: 2004-04-16Date Submitted: 2005/4/27Description: Working With Anger 34 13.49 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiGenerosityDate of Talk: 2004-02-20Date Submitted: 2005/4/26Description: Generosity 25 13.27 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiBreaking The Momentum Of AversionDate of Talk: 2004-01-23Date Submitted: 2005/4/26http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=titleD (1 of 2) [02.08.2005 18:49:50]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Description: Breaking The Momentum Of Aversion 37 12.98 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=titleD (2 of 2) [02.08.2005 18:49:50]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Visuddhi : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Dhamma Audio Ajahn VisuddhiBreaking The Momentum Of AversionDate of Talk: 2004-01-23Date Submitted: 2005/4/26Description: Breaking The Momentum Of Aversion 37 12.98 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiWorking With AngerDate of Talk: 2004-04-16Date Submitted: 2005/4/27Description: Working With Anger 34 13.49 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiGenerosityDate of Talk: 2004-02-20Date Submitted: 2005/4/26http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=hitsD (1 of 2) [02.08.2005 18:49:57]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Description: Generosity 25 13.27 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=hitsD (2 of 2) [02.08.2005 18:49:57]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Audio : Ajahn Visuddhi : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Dhamma Audio Ajahn VisuddhiBreaking The Momentum Of AversionDate of Talk: 2004-01-23Date Submitted: 2005/4/26Description: Breaking The Momentum Of Aversion 37 12.98 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiGenerosityDate of Talk: 2004-02-20Date Submitted: 2005/4/26Description: Generosity 25 13.27 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn VisuddhiWorking With AngerDate of Talk: 2004-04-16Date Submitted: 2005/4/27http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=ratingD (1 of 2) [02.08.2005 18:50:04]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Description: Working With Anger 34 13.49 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=13&orderby=ratingD (2 of 2) [02.08.2005 18:50:04]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Dhamma Audio Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/16Description: Ajahn Brahm disusses the modern day problem of 'Ending Relationships'. 1956 15.75 MB mp3 http://www.bswa.orgRating: 8.00 (8 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/5/28Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 1925 13.53 MB MP3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (3) Category: Dhamma Audio Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/1http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (1 of 6) [02.08.2005 18:50:25]Buddhist Society of Western Australia - Dhamma TalksDescription: Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 1820 14.27 MB MP3 http://www.bswa.orgRating: 8.00 (9 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/7Description: Ajahn Brahm talks about using wisdom to endure hard times with a smile. 1699 12.93 MB mp3 http://www.bswa.orgRating: 9.00 (10 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn BrahmavamsoDon't Be A Sicko! Date of Talk: 2005-06-03Date Submitted: 2005/6/3Description: Ajahn Brahm has a cold, so he decided to talk about the Buddhist attitude to sickness. There are some funny stories from Ajahn Brahm's past all mixed in with some good Dhamma as he explains how when the body is sick, the mind can remain well - and even find deep peace! 1560 14.64 MB MP3 http://www.bswa.orgRating: 9.00 (7 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoUnceremonious Buddhism Date of Talk: 2005-07-08Date Submitted: 2005/7/8Description: This talk is great for people new to Buddhism and are a bit put off by all the ceremony that can surround various religious traditions. Equally, it would probably remind many more experienced Buddhists that ceremony can be meaningless if one doesn't understand and/or value the meaning behind the actions. Ajahn Brahmavamso doesn't just discuss Buddhist ceremonies, but ceremonies in general and how they can enrich our lives if we are mindful enough to see and appreciate the meaning behind the rituals. Of course there are the usual stories and lively humour. 1295 16.53 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (2 of 6) [02.08.2005 18:50:25]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online4 user(s) are online (3 user(s) are browsing Dhamma Talks)Rating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) Category: Dhamma Audio Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/1Description: Ajahn Brahm talks about the importance of focussing on how we relate to the world. In the end, we shouldn't just open the door of our hearts ... we should tear the door of its hinges and throw it away. 1261 12.04 MB mp3 http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAddictions and Obsessions Date of Talk: 2003-06-27Date Submitted: 2005/5/12Description: Addictions and Obsessions 1092 11.53 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAttitude To Life Date of Talk: 2004-02-27Date Submitted: 2005/4/26Description: Attitude To Life 642 13.08 MB MP3 http://www.bswa.org/Rating: 8.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAnatta: Non-Self Date of Talk: 2001-04-06Date Submitted: 2005/4/20Description: Anatta: Non-Self 608 16.41 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (3 of 6) [02.08.2005 18:50:25]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksMembers: 0Guests: 4more...Category: Dhamma Audio Ajahn BrahmavamsoAnger and Forgiveness Date of Talk: 2001-05-04Date Submitted: 2005/4/20Description: Anger and Forgiveness 605 16.83 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Meditation - The Way To Wisdom Date of Talk: 2003-02-14Date Submitted: 2005/4/22Description: Buddhist Meditation - The Way To Wisdom 523 15.71 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/4/23Description: Ajahn Brahm talks about loneliness and the best attitude to have toward it. 518 13.27 MB mp3 http://www.bswa.orgRating: 9.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoMeditation And The Mind Date of Talk: 2003-05-10Date Submitted: 2005/5/12Description: Meditation And The Mind 481 17.91 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoCompassion Date of Talk: 2003-04-11Date Submitted: 2005/4/22Description: Compassionhttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (4 of 6) [02.08.2005 18:50:25]Buddhist Society of Western Australia - Dhamma Talks 414 11.43 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 408 13.56 MB MP3 http://www.bswa.orgRating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBe Patient Date of Talk: 2004-03-05Date Submitted: 2005/4/26Description: Be Patient 384 13.61 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoArguments Date of Talk: 2003-01-10Date Submitted: 2005/4/22Description: Arguments 351 12.18 MB MP3 http://www.bswa.org/Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAssumptions Date of Talk: 2004-04-30Date Submitted: 2005/4/27Description: Assumptions 343 14.59 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (5 of 6) [02.08.2005 18:50:25]Buddhist Society of Western Australia - Dhamma TalksStop Trying To Meditate Date of Talk: 2005-01-14Date Submitted: 2005/4/21Description: Stop Trying To Meditate 340 15.01 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 3 4 5 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=hitsD (6 of 6) [02.08.2005 18:50:25]Buddhist Society of Western Australia - Dhamma TalksMain : Dhamma Audio : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Dhamma Audio Ajahn BrahmavamsoAddictions and Obsessions Date of Talk: 2003-06-27Date Submitted: 2005/5/12Description: Addictions and Obsessions 1092 11.53 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Attitude to Death and Life Date of Talk: 2003-05-23Date Submitted: 2005/4/24Description: Buddhist Attitude to Death and Life 305 17.19 MB MP3 http://www.bswa.org/Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoCompassion Date of Talk: 2003-04-11Date Submitted: 2005/4/22Description: Compassion 414 11.43 MB MP3 http://www.bswa.org/Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoDependent Origination Date of Talk: 2004-06-25Date Submitted: 2005/4/27http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=ratingD (1 of 5) [02.08.2005 18:50:42]Buddhist Society of Western Australia - Dhamma Talks Main MenuDescription: Dependent Origination 171 14.46 MB MP3 http://www.bswa.org/Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoMental Energy Equals Happiness Date of Talk: 2004-10-29Date Submitted: 2005/4/21Description: Mental Energy Equals Happiness 230 13.42 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoStop Trying To Meditate Date of Talk: 2005-01-14Date Submitted: 2005/4/21Description: Stop Trying To Meditate 340 15.01 MB MP3 http://www.bswa.orgRating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoDoing What Is Good Date of Talk: 2004-10-15Date Submitted: 2005/4/21Description: Doing What Is Good 160 12.36 MB MP3 http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAssumptions Date of Talk: 2004-04-30Date Submitted: 2005/4/27Description: Assumptions 343 14.59 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=ratingD (2 of 5) [02.08.2005 18:50:42]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online4 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Category: Dhamma Audio Ajahn BrahmavamsoBe Patient Date of Talk: 2004-03-05Date Submitted: 2005/4/26Description: Be Patient 384 13.61 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism And Mental Illness Date of Talk: 2003-12-12Date Submitted: 2005/4/26Description: Buddhism And Mental Illness 288 13.16 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhist Meditation - The Way To Wisdom Date of Talk: 2003-02-14Date Submitted: 2005/4/22Description: Buddhist Meditation - The Way To Wisdom 523 15.71 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoTeachers From Hell Date of Talk: 2002-11-29Date Submitted: 2005/4/22Description: Teachers From Hell 101 19.17 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoSix Months Of BlissDate of Talk: 2002-06-28Date Submitted: 2005/4/21Description: Six Months Of Blisshttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=ratingD (3 of 5) [02.08.2005 18:50:42]User LoginBuddhist Society of Western Australia - Dhamma Talks 92 19.00 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoMindfulness Of The BodyDate of Talk: 2001-12-07Date Submitted: 2005/4/21Description: Mindfulness Of The Body 94 18.50 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Science Date of Talk: 2001-10-19Date Submitted: 2005/4/21Description: Buddhism and Science 253 9.42 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAnger and Forgiveness Date of Talk: 2001-05-04Date Submitted: 2005/4/20Description: Anger and Forgiveness 605 16.83 MB MP3 http://www.bswa.org/Rating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoAnatta: Non-Self Date of Talk: 2001-04-06Date Submitted: 2005/4/20Description: Anatta: Non-Self 608 16.41 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=ratingD (4 of 5) [02.08.2005 18:50:42]Buddhist Society of Western Australia - Dhamma TalksFree Will Date of Talk: 2004-06-04Date Submitted: 2005/4/27Description: Free Will 138 14.38 MB MP3 http://www.bswa.org/Rating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoSelf Discipline Date of Talk: 2004-07-23Date Submitted: 2005/4/27Description: Self Discipline 300 11.45 MB MP3 http://www.bswa.org/Rating: 9.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Audio Ajahn BrahmavamsoBuddhism and Psychology Date of Talk: 2004-11-12Date Submitted: 2005/5/12Description: Buddhism and Psychology 294 13.55 MB MP3 http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 3 4 5 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=4&orderby=ratingD (5 of 5) [02.08.2005 18:50:42]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopMain : Chanting : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: ChantingVerses of Sharing and Aspiration.mp3 Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Verses of sharing and aspiration 204 928.45 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingTaking the Three Refuges and Eight Precepts Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: This is the chant for taking the Three Refuges and Five Precepts 206 3.51 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingSalutation to the Triple Gem Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Salutation to the Triple Gem 214 3.89 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=titleD (1 of 3) [02.08.2005 18:51:34]SearchBuddhist Society of Western Australia - Dhamma TalksDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online4 user(s) are online (4 user(s) are browsing Dhamma Talks)Members: 0Guests: 4more...Category: ChantingRecollection of Universal Well-Being Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Recollection of Universal Well-Being 214 2.66 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingMorning Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Morning Chanting 296 4.32 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingFive Subjects of Frequent Recollection Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Five Subjects of Frequent Recollection 244 867.23 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingEvening Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Evening Chanting 299 4.11 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Chantinghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=titleD (2 of 3) [02.08.2005 18:51:34]User LoginBuddhist Society of Western Australia - Dhamma TalksDiscourse of Loving Kindness - Metta Sutta Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Metta Sutta - Discourse on loving kindess given by the Buddha. 463 1.21 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=titleD (3 of 3) [02.08.2005 18:51:34]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopMain : Chanting : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: ChantingMorning Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Morning Chanting 296 4.32 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingEvening Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Evening Chanting 299 4.11 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingSalutation to the Triple Gem Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Salutation to the Triple Gem 214 3.89 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=dateD (1 of 3) [02.08.2005 18:51:41]SearchBuddhist Society of Western Australia - Dhamma TalksDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Category: ChantingVerses of Sharing and Aspiration.mp3 Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Verses of sharing and aspiration 204 928.45 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingDiscourse of Loving Kindness - Metta Sutta Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Metta Sutta - Discourse on loving kindess given by the Buddha. 463 1.21 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingRecollection of Universal Well-Being Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Recollection of Universal Well-Being 214 2.66 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingFive Subjects of Frequent Recollection Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Five Subjects of Frequent Recollection 244 867.23 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Chantinghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=dateD (2 of 3) [02.08.2005 18:51:41]User LoginBuddhist Society of Western Australia - Dhamma TalksTaking the Three Refuges and Eight Precepts Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: This is the chant for taking the Three Refuges and Five Precepts 206 3.51 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=dateD (3 of 3) [02.08.2005 18:51:41]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopMain : Chanting : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: ChantingMorning Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Morning Chanting 296 4.32 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingEvening Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Evening Chanting 299 4.11 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingSalutation to the Triple Gem Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Salutation to the Triple Gem 214 3.89 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=ratingD (1 of 3) [02.08.2005 18:51:54]SearchBuddhist Society of Western Australia - Dhamma TalksDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Category: ChantingDiscourse of Loving Kindness - Metta Sutta Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Metta Sutta - Discourse on loving kindess given by the Buddha. 463 1.21 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingRecollection of Universal Well-Being Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Recollection of Universal Well-Being 214 2.66 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingVerses of Sharing and Aspiration.mp3 Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Verses of sharing and aspiration 204 928.45 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingFive Subjects of Frequent Recollection Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Five Subjects of Frequent Recollection 244 867.23 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Chantinghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=ratingD (2 of 3) [02.08.2005 18:51:54]User LoginBuddhist Society of Western Australia - Dhamma TalksTaking the Three Refuges and Eight Precepts Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: This is the chant for taking the Three Refuges and Five Precepts 206 3.51 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=ratingD (3 of 3) [02.08.2005 18:51:54]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopMain : Chanting : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: ChantingDiscourse of Loving Kindness - Metta Sutta Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Metta Sutta - Discourse on loving kindess given by the Buddha. 463 1.21 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingEvening Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Evening Chanting 299 4.11 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingMorning Chanting Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Morning Chanting 296 4.32 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=hitsD (1 of 3) [02.08.2005 18:52:02]SearchBuddhist Society of Western Australia - Dhamma TalksDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Category: ChantingFive Subjects of Frequent Recollection Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Five Subjects of Frequent Recollection 244 867.23 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingSalutation to the Triple Gem Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Salutation to the Triple Gem 214 3.89 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingRecollection of Universal Well-Being Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Recollection of Universal Well-Being 214 2.66 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 10.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: ChantingTaking the Three Refuges and Eight Precepts Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: This is the chant for taking the Three Refuges and Five Precepts 206 3.51 MB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Chantinghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=hitsD (2 of 3) [02.08.2005 18:52:02]User LoginBuddhist Society of Western Australia - Dhamma TalksVerses of Sharing and Aspiration.mp3 Date of Talk: 2003-10-26Date Submitted: 2005/4/25Description: Verses of sharing and aspiration 204 928.45 KB MP3 http://www.bswa.org/testing/modules/mydownloads/viewcat.php?cid=17Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=17&orderby=hitsD (3 of 3) [02.08.2005 18:52:02]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsMain : Dhamma Books (PDF) : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Dhamma Books (PDF)A History of Mindfulness Date of Talk: 2005-07-13Date Submitted: 2005/7/17Description: 'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 451 4.26 MB PDF http://www.santiforestmonastery.comRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A Swift Pair of Messengers Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: Ajahn Sujato's book "A Swift Pair of Messengers". 295 3.57 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Parampara Date of Talk: 2005-06-27Date Submitted: 2005/6/29http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19 (1 of 2) [02.08.2005 18:52:10]SearchBuddhist Society of Western Australia - Dhamma TalksLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Description: There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 340 54.07 KB PDF http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 238 124.35 KB PDF http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)The Bhikkhu's Rules Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 225 2.46 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19 (2 of 2) [02.08.2005 18:52:10]User LoginBuddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsMain : Dhamma Books (PDF) : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Dhamma Books (PDF)The Bhikkhu's Rules Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 225 2.46 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 238 124.35 KB PDF http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Parampara Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages.http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=titleD (1 of 2) [02.08.2005 18:52:17]SearchBuddhist Society of Western Australia - Dhamma TalksLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more... 340 54.07 KB PDF http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A Swift Pair of Messengers Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: Ajahn Sujato's book "A Swift Pair of Messengers". 295 3.57 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A History of Mindfulness Date of Talk: 2005-07-13Date Submitted: 2005/7/17Description: 'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 451 4.26 MB PDF http://www.santiforestmonastery.comRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=titleD (2 of 2) [02.08.2005 18:52:17]User LoginBuddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsMain : Dhamma Books (PDF) : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Dhamma Books (PDF)A History of Mindfulness Date of Talk: 2005-07-13Date Submitted: 2005/7/17Description: 'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 451 4.26 MB PDF http://www.santiforestmonastery.comRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A Swift Pair of Messengers Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: Ajahn Sujato's book "A Swift Pair of Messengers". 295 3.57 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Parampara Date of Talk: 2005-06-27Date Submitted: 2005/6/29http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=dateD (1 of 2) [02.08.2005 18:52:23]SearchBuddhist Society of Western Australia - Dhamma TalksLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Description: There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 340 54.07 KB PDF http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)The Bhikkhu's Rules Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 225 2.46 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 238 124.35 KB PDF http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=dateD (2 of 2) [02.08.2005 18:52:23]User LoginBuddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsMain : Dhamma Books (PDF) : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Dhamma Books (PDF)Parampara Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 340 54.07 KB PDF http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 238 124.35 KB PDF http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A History of Mindfulness Date of Talk: 2005-07-13Date Submitted: 2005/7/17http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=ratingD (1 of 2) [02.08.2005 18:52:27]SearchBuddhist Society of Western Australia - Dhamma TalksLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Description: 'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 451 4.26 MB PDF http://www.santiforestmonastery.comRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)A Swift Pair of Messengers Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: Ajahn Sujato's book "A Swift Pair of Messengers". 295 3.57 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)The Bhikkhu's Rules Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 225 2.46 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=ratingD (2 of 2) [02.08.2005 18:52:27]User LoginBuddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsMain : Dhamma Books (PDF) : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Dhamma Books (PDF)A History of Mindfulness Date of Talk: 2005-07-13Date Submitted: 2005/7/17Description: 'A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta' by Ajahn SujatoThe Satipatthana Sutta is the most influential Buddhist discourse in modern Theravada meditation. Yet rarely have modern expositions of satipatthana acknowledged the simple fact that there are several sectarian versions of the satipatthana Sutta. These share much in common, yet differ in key points. This is the first full-scale study encompassing all existing versions of the Satipatthana sutta, examining its place within the dynamic evolution of the Buddhist scriptures and the Indian meditative tradition as a whole. 451 4.26 MB PDF http://www.santiforestmonastery.comRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Parampara Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: There is much confusion and little clarity in our understanding of the relationships between the different Buddhist traditions found today. This essay examines the origin of the different monastic lineages - Theravada, Chinese, and Tibetan. Questioning assumptions of both traditional and modern scholars, it uncovers surprising connections between the existing lineages. 340 54.07 KB PDF http://www.bswa.orgRating: 9.00 (2 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=hitsD (1 of 2) [02.08.2005 18:52:32]SearchBuddhist Society of Western Australia - Dhamma TalksLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more...A Swift Pair of Messengers Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: Ajahn Sujato's book "A Swift Pair of Messengers". 295 3.57 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)Satipatthana and the Evolution of Dhamma Theory Date of Talk: 2005-06-27Date Submitted: 2005/6/29Description: This essay is a response to an article by Dr Rupert Gethin. Revisiting, in simplified form, some of the findings of 'A History of Mindfulness', it shows that these textual considerations cannot be ignored in an assessment of the abhidhammic 'dhamma' theory. 238 124.35 KB PDF http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Books (PDF)The Bhikkhu's Rules Date of Talk: 2005-06-27Date Submitted: 2005/6/27Description: The Theravada Monks Rules explained by Bhikkhu Ariyesako for lay people. 225 2.46 MB PDF http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=19&orderby=hitsD (2 of 2) [02.08.2005 18:52:32]User LoginBuddhist Society of Western Australia - Dhamma TalksMain : Sutta Study Audio : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (A to Z) Category: Sutta Study AudioDiscourse on Non-Conflict Date of Talk: 2004-11-14Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Discourse on Non-Conflict" (ARANAVIBHANGA SUTTA) Sutta 139, Majjhima Nikaya 347 24.08 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioFools and Wise Men Date of Talk: 2005-03-27Date Submitted: 2005/5/16Description: Ajahn Brahmali discusses the Balapandita Sutta, Majhimma Nikaya 129 392 17.37 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioMindfulness Of Breathing Date of Talk: 2004-03-14Date Submitted: 2005/6/3Description: The Anapanasati Sutta - Mindfulness of Breathing 276 24.32 MB MP3 http://www.bswa.orgRating: 10.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3 (1 of 5) [02.08.2005 18:52:44]Buddhist Society of Western Australia - Dhamma TalksOn Ratthapâla Date of Talk: 2004-01-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "On Ratthapâla" (RATTHAPÂLA SUTTA) Sutta 82, Majjhima Nikaya 149 15.94 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile Of The Quail Date of Talk: 2004-01-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile Of The Quail" (LATUKIKOPAMA SUTTA) Sutta 66, Majjhima Nikaya 150 16.71 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile of the Snake Date of Talk: 2004-07-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile of the Snake" (ALAGADDUPAMA SUTTA) Sutta 22, Majjhima Nikaya 126 23.75 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioStates of Consciousness Date of Talk: 2005-07-10Date Submitted: 2005/7/11Description: This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 582 23.07 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Discourse on Fire Date of Talk: 2004-03-11Date Submitted: 2005/4/21http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3 (2 of 5) [02.08.2005 18:52:44]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2Description: Ajahn Chandako: "The Discourse on Fire" (ADITTAPARIYAYA SUTTA) 148 18.89 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Exposition of the Elements Date of Talk: 2004-04-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "The Exposition of the Elements" (DHÂTUVIBHANGA SUTTA) Sutta 140, Majjhima Nikaya 119 16.58 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Five HindrancesDate of Talk: 2004-05-23Date Submitted: 2005/4/21Description: Ven. Nissarano: "The Five Hindrances" 95 18.45 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater & Shorter Discourses on the Cowherd Date of Talk: 2005-04-24Date Submitted: 2005/5/1Description: Ajahn Brahmavamso reads and discusses the Mahagopalaka and Culagopalaka Suttas from the Majjhima Nikaya 33 &34 614 20.64 MB mp3 http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater Discourse on the Full-moon NightDate of Talk: 2004-07-25Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Greater Discourse on the Full-moon Night" (MAHAPUNNAMA SUTTA) Sutta 109, Majjhima Nikayahttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3 (3 of 5) [02.08.2005 18:52:44]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talksmore... 99 21.47 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Hidden Structure Of The Buddhist Scriptures Date of Talk: 2003-12-14Date Submitted: 2005/4/21Description: Ajahn Sujato 156 20.00 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Kosambians Date of Talk: 2004-12-12Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Kosambians" (KOSAMBIYA SUTTA) Sutta 48, Majjhima Nikaya 100 18.77 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Six Sets Of Six Date of Talk: 2005-01-30Date Submitted: 2005/5/12Description: Venerable Nissarano: "The Six Sets Of Six" (CHACHAKKA SUTTA) Sutta 148, Majjhima Nikaya 215 19.91 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Magandiya Date of Talk: 2004-05-30Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "To Magandiya" (MAGANDIYA SUTTA) Sutta 75, Majjhima Nikaya 101 17.69 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3 (4 of 5) [02.08.2005 18:52:44]Buddhist Society of Western Australia - Dhamma TalksCategory: Sutta Study AudioTo PotaliyaDate of Talk: 2004-06-13Date Submitted: 2005/4/21Description: Ven. Ajahn Dhammasiha: "To Potaliya" (POTALIYA SUTTA) Sutta 54, Majjhima Nikaya 73 21.91 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Prince AbhayaDate of Talk: 2005-01-09Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "To Prince Abhaya" (ABHAYARAJAKUMARA SUTTA) Sutta 58, Majjhima Nikaya 91 15.60 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Upali Date of Talk: 2005-02-20Date Submitted: 2005/4/21Description: Venerable Brahmali: "To Upali" (UPALI SUTTA) Sutta 56, Majjhima Nikaya 102 15.50 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTwo Kinds of Thought/Removal of Disatracting Thoughts Date of Talk: 2005-05-08Date Submitted: 2005/5/16Description: Venerable Cittapalo discusses the Dvedhavitakka and Vitakkasanthana Suttas, Majjhima Nikaya 19 and 20. 878 12.15 MB mp3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3 (5 of 5) [02.08.2005 18:52:44]Buddhist Society of Western Australia - Dhamma TalksMain : Sutta Study Audio : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Sutta Study AudioVarious Date of Talk: 2005-04-10Date Submitted: 2005/4/21Description: Ajahn Brahmavamso "Various" Sutta 68-70, Samyutta Nikaya 189 20.59 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioUsing The Anussati's Date of Talk: 2004-03-28Date Submitted: 2005/4/21Description: Ven. Nissarano: "Using The Anussati's" 125 17.15 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTwo Kinds of Thought/Removal of Disatracting Thoughts Date of Talk: 2005-05-08Date Submitted: 2005/5/16Description: Venerable Cittapalo discusses the Dvedhavitakka and Vitakkasanthana Suttas, Majjhima Nikaya 19 and 20. 878 12.15 MB mp3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=titleD (1 of 5) [02.08.2005 18:52:58]Buddhist Society of Western Australia - Dhamma TalksTo Upali Date of Talk: 2005-02-20Date Submitted: 2005/4/21Description: Venerable Brahmali: "To Upali" (UPALI SUTTA) Sutta 56, Majjhima Nikaya 102 15.50 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Prince AbhayaDate of Talk: 2005-01-09Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "To Prince Abhaya" (ABHAYARAJAKUMARA SUTTA) Sutta 58, Majjhima Nikaya 91 15.60 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo PotaliyaDate of Talk: 2004-06-13Date Submitted: 2005/4/21Description: Ven. Ajahn Dhammasiha: "To Potaliya" (POTALIYA SUTTA) Sutta 54, Majjhima Nikaya 73 21.91 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Magandiya Date of Talk: 2004-05-30Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "To Magandiya" (MAGANDIYA SUTTA) Sutta 75, Majjhima Nikaya 101 17.69 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Six Sets Of Six Date of Talk: 2005-01-30Date Submitted: 2005/5/12Description: Venerable Nissarano: "The Six Sets Of Six" (CHACHAKKA SUTTA) Sutta 148, Majjhima Nikayahttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=titleD (2 of 5) [02.08.2005 18:52:58]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online2 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 2more... 215 19.91 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Kosambians Date of Talk: 2004-12-12Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Kosambians" (KOSAMBIYA SUTTA) Sutta 48, Majjhima Nikaya 100 18.77 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Hidden Structure Of The Buddhist Scriptures Date of Talk: 2003-12-14Date Submitted: 2005/4/21Description: Ajahn Sujato 156 20.00 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater Discourse on the Full-moon NightDate of Talk: 2004-07-25Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Greater Discourse on the Full-moon Night" (MAHAPUNNAMA SUTTA) Sutta 109, Majjhima Nikaya 99 21.47 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater & Shorter Discourses on the Cowherd Date of Talk: 2005-04-24Date Submitted: 2005/5/1Description: Ajahn Brahmavamso reads and discusses the Mahagopalaka and Culagopalaka Suttas from the Majjhima Nikaya 33 &34 614 20.64 MB mp3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=titleD (3 of 5) [02.08.2005 18:52:58]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Five HindrancesDate of Talk: 2004-05-23Date Submitted: 2005/4/21Description: Ven. Nissarano: "The Five Hindrances" 95 18.45 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Exposition of the Elements Date of Talk: 2004-04-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "The Exposition of the Elements" (DHÂTUVIBHANGA SUTTA) Sutta 140, Majjhima Nikaya 119 16.58 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Discourse on Fire Date of Talk: 2004-03-11Date Submitted: 2005/4/21Description: Ajahn Chandako: "The Discourse on Fire" (ADITTAPARIYAYA SUTTA) 148 18.89 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioStates of Consciousness Date of Talk: 2005-07-10Date Submitted: 2005/7/11Description: This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 582 23.07 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=titleD (4 of 5) [02.08.2005 18:52:58]Buddhist Society of Western Australia - Dhamma TalksSimile of the Snake Date of Talk: 2004-07-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile of the Snake" (ALAGADDUPAMA SUTTA) Sutta 22, Majjhima Nikaya 126 23.75 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile Of The Quail Date of Talk: 2004-01-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile Of The Quail" (LATUKIKOPAMA SUTTA) Sutta 66, Majjhima Nikaya 150 16.71 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioOn Ratthapâla Date of Talk: 2004-01-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "On Ratthapâla" (RATTHAPÂLA SUTTA) Sutta 82, Majjhima Nikaya 149 15.94 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioMindfulness Of Breathing Date of Talk: 2004-03-14Date Submitted: 2005/6/3Description: The Anapanasati Sutta - Mindfulness of Breathing 276 24.32 MB MP3 http://www.bswa.orgRating: 10.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=titleD (5 of 5) [02.08.2005 18:52:58]Buddhist Society of Western Australia - Dhamma TalksMain : Sutta Study Audio : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Date (New Files Listed First) Category: Sutta Study AudioStates of Consciousness Date of Talk: 2005-07-10Date Submitted: 2005/7/11Description: This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 582 23.07 MB MP3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTwo Kinds of Thought/Removal of Disatracting Thoughts Date of Talk: 2005-05-08Date Submitted: 2005/5/16Description: Venerable Cittapalo discusses the Dvedhavitakka and Vitakkasanthana Suttas, Majjhima Nikaya 19 and 20. 878 12.15 MB mp3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater & Shorter Discourses on the Cowherd Date of Talk: 2005-04-24Date Submitted: 2005/5/1Description: Ajahn Brahmavamso reads and discusses the Mahagopalaka and Culagopalaka Suttas from the Majjhima Nikaya 33 &34 614 20.64 MB mp3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=dateD (1 of 5) [02.08.2005 18:53:08]Buddhist Society of Western Australia - Dhamma TalksRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioVarious Date of Talk: 2005-04-10Date Submitted: 2005/4/21Description: Ajahn Brahmavamso "Various" Sutta 68-70, Samyutta Nikaya 189 20.59 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioFools and Wise Men Date of Talk: 2005-03-27Date Submitted: 2005/5/16Description: Ajahn Brahmali discusses the Balapandita Sutta, Majhimma Nikaya 129 392 17.37 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Upali Date of Talk: 2005-02-20Date Submitted: 2005/4/21Description: Venerable Brahmali: "To Upali" (UPALI SUTTA) Sutta 56, Majjhima Nikaya 102 15.50 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Six Sets Of Six Date of Talk: 2005-01-30Date Submitted: 2005/5/12Description: Venerable Nissarano: "The Six Sets Of Six" (CHACHAKKA SUTTA) Sutta 148, Majjhima Nikaya 215 19.91 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Prince AbhayaDate of Talk: 2005-01-09Date Submitted: 2005/4/21http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=dateD (2 of 5) [02.08.2005 18:53:08]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Description: Ajahn Brahmavamso: "To Prince Abhaya" (ABHAYARAJAKUMARA SUTTA) Sutta 58, Majjhima Nikaya 91 15.60 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Kosambians Date of Talk: 2004-12-12Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Kosambians" (KOSAMBIYA SUTTA) Sutta 48, Majjhima Nikaya 100 18.77 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioDiscourse on Non-Conflict Date of Talk: 2004-11-14Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Discourse on Non-Conflict" (ARANAVIBHANGA SUTTA) Sutta 139, Majjhima Nikaya 347 24.08 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater Discourse on the Full-moon NightDate of Talk: 2004-07-25Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Greater Discourse on the Full-moon Night" (MAHAPUNNAMA SUTTA) Sutta 109, Majjhima Nikaya 99 21.47 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile of the Snake Date of Talk: 2004-07-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile of the Snake" (ALAGADDUPAMA SUTTA) Sutta 22, Majjhima Nikayahttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=dateD (3 of 5) [02.08.2005 18:53:08]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks 126 23.75 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo PotaliyaDate of Talk: 2004-06-13Date Submitted: 2005/4/21Description: Ven. Ajahn Dhammasiha: "To Potaliya" (POTALIYA SUTTA) Sutta 54, Majjhima Nikaya 73 21.91 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Magandiya Date of Talk: 2004-05-30Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "To Magandiya" (MAGANDIYA SUTTA) Sutta 75, Majjhima Nikaya 101 17.69 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Five HindrancesDate of Talk: 2004-05-23Date Submitted: 2005/4/21Description: Ven. Nissarano: "The Five Hindrances" 95 18.45 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Exposition of the Elements Date of Talk: 2004-04-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "The Exposition of the Elements" (DHÂTUVIBHANGA SUTTA) Sutta 140, Majjhima Nikaya 119 16.58 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=dateD (4 of 5) [02.08.2005 18:53:08]Buddhist Society of Western Australia - Dhamma TalksUsing The Anussati's Date of Talk: 2004-03-28Date Submitted: 2005/4/21Description: Ven. Nissarano: "Using The Anussati's" 125 17.15 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioMindfulness Of Breathing Date of Talk: 2004-03-14Date Submitted: 2005/6/3Description: The Anapanasati Sutta - Mindfulness of Breathing 276 24.32 MB MP3 http://www.bswa.orgRating: 10.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Discourse on Fire Date of Talk: 2004-03-11Date Submitted: 2005/4/21Description: Ajahn Chandako: "The Discourse on Fire" (ADITTAPARIYAYA SUTTA) 148 18.89 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioOn Ratthapâla Date of Talk: 2004-01-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "On Ratthapâla" (RATTHAPÂLA SUTTA) Sutta 82, Majjhima Nikaya 149 15.94 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=dateD (5 of 5) [02.08.2005 18:53:08]Buddhist Society of Western Australia - Dhamma TalksMain : Sutta Study Audio : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Sutta Study AudioThe Six Sets Of Six Date of Talk: 2005-01-30Date Submitted: 2005/5/12Description: Venerable Nissarano: "The Six Sets Of Six" (CHACHAKKA SUTTA) Sutta 148, Majjhima Nikaya 215 19.91 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioVarious Date of Talk: 2005-04-10Date Submitted: 2005/4/21Description: Ajahn Brahmavamso "Various" Sutta 68-70, Samyutta Nikaya 189 20.59 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioMindfulness Of Breathing Date of Talk: 2004-03-14Date Submitted: 2005/6/3Description: The Anapanasati Sutta - Mindfulness of Breathing 276 24.32 MB MP3 http://www.bswa.orgRating: 10.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=ratingD (1 of 5) [02.08.2005 18:53:16]Buddhist Society of Western Australia - Dhamma TalksThe Greater & Shorter Discourses on the Cowherd Date of Talk: 2005-04-24Date Submitted: 2005/5/1Description: Ajahn Brahmavamso reads and discusses the Mahagopalaka and Culagopalaka Suttas from the Majjhima Nikaya 33 &34 614 20.64 MB mp3 http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTwo Kinds of Thought/Removal of Disatracting Thoughts Date of Talk: 2005-05-08Date Submitted: 2005/5/16Description: Venerable Cittapalo discusses the Dvedhavitakka and Vitakkasanthana Suttas, Majjhima Nikaya 19 and 20. 878 12.15 MB mp3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Hidden Structure Of The Buddhist Scriptures Date of Talk: 2003-12-14Date Submitted: 2005/4/21Description: Ajahn Sujato 156 20.00 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile Of The Quail Date of Talk: 2004-01-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile Of The Quail" (LATUKIKOPAMA SUTTA) Sutta 66, Majjhima Nikaya 150 16.71 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=ratingD (2 of 5) [02.08.2005 18:53:16]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3On Ratthapâla Date of Talk: 2004-01-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "On Ratthapâla" (RATTHAPÂLA SUTTA) Sutta 82, Majjhima Nikaya 149 15.94 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioUsing The Anussati's Date of Talk: 2004-03-28Date Submitted: 2005/4/21Description: Ven. Nissarano: "Using The Anussati's" 125 17.15 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Discourse on Fire Date of Talk: 2004-03-11Date Submitted: 2005/4/21Description: Ajahn Chandako: "The Discourse on Fire" (ADITTAPARIYAYA SUTTA) 148 18.89 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Exposition of the Elements Date of Talk: 2004-04-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "The Exposition of the Elements" (DHÂTUVIBHANGA SUTTA) Sutta 140, Majjhima Nikaya 119 16.58 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Five HindrancesDate of Talk: 2004-05-23Date Submitted: 2005/4/21Description: Ven. Nissarano: "The Five Hindrances" 95 18.45 MB mp3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=ratingD (3 of 5) [02.08.2005 18:53:16]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talksmore...Rating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Magandiya Date of Talk: 2004-05-30Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "To Magandiya" (MAGANDIYA SUTTA) Sutta 75, Majjhima Nikaya 101 17.69 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo PotaliyaDate of Talk: 2004-06-13Date Submitted: 2005/4/21Description: Ven. Ajahn Dhammasiha: "To Potaliya" (POTALIYA SUTTA) Sutta 54, Majjhima Nikaya 73 21.91 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile of the Snake Date of Talk: 2004-07-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile of the Snake" (ALAGADDUPAMA SUTTA) Sutta 22, Majjhima Nikaya 126 23.75 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater Discourse on the Full-moon NightDate of Talk: 2004-07-25Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Greater Discourse on the Full-moon Night" (MAHAPUNNAMA SUTTA) Sutta 109, Majjhima Nikaya 99 21.47 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=ratingD (4 of 5) [02.08.2005 18:53:16]Buddhist Society of Western Australia - Dhamma TalksCategory: Sutta Study AudioDiscourse on Non-Conflict Date of Talk: 2004-11-14Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Discourse on Non-Conflict" (ARANAVIBHANGA SUTTA) Sutta 139, Majjhima Nikaya 347 24.08 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Kosambians Date of Talk: 2004-12-12Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Kosambians" (KOSAMBIYA SUTTA) Sutta 48, Majjhima Nikaya 100 18.77 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Prince AbhayaDate of Talk: 2005-01-09Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "To Prince Abhaya" (ABHAYARAJAKUMARA SUTTA) Sutta 58, Majjhima Nikaya 91 15.60 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Upali Date of Talk: 2005-02-20Date Submitted: 2005/4/21Description: Venerable Brahmali: "To Upali" (UPALI SUTTA) Sutta 56, Majjhima Nikaya 102 15.50 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) (1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=ratingD (5 of 5) [02.08.2005 18:53:16]Buddhist Society of Western Australia - Dhamma TalksMain : Sutta Study Audio : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Sutta Study AudioTwo Kinds of Thought/Removal of Disatracting Thoughts Date of Talk: 2005-05-08Date Submitted: 2005/5/16Description: Venerable Cittapalo discusses the Dvedhavitakka and Vitakkasanthana Suttas, Majjhima Nikaya 19 and 20. 878 12.15 MB mp3 http://www.bswa.orgRating: 8.00 (5 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater & Shorter Discourses on the Cowherd Date of Talk: 2005-04-24Date Submitted: 2005/5/1Description: Ajahn Brahmavamso reads and discusses the Mahagopalaka and Culagopalaka Suttas from the Majjhima Nikaya 33 &34 614 20.64 MB mp3 http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioStates of Consciousness Date of Talk: 2005-07-10Date Submitted: 2005/7/11Description: This Sutta is number 9 in the Digha Nikaya, called the Potthapada Sutta (About Potthapada). 582 23.07 MB MP3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (1 of 6) [02.08.2005 18:53:24]Buddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioFools and Wise Men Date of Talk: 2005-03-27Date Submitted: 2005/5/16Description: Ajahn Brahmali discusses the Balapandita Sutta, Majhimma Nikaya 129 392 17.37 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioDiscourse on Non-Conflict Date of Talk: 2004-11-14Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Discourse on Non-Conflict" (ARANAVIBHANGA SUTTA) Sutta 139, Majjhima Nikaya 347 24.08 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioMindfulness Of Breathing Date of Talk: 2004-03-14Date Submitted: 2005/6/3Description: The Anapanasati Sutta - Mindfulness of Breathing 276 24.32 MB MP3 http://www.bswa.orgRating: 10.00 (4 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Six Sets Of Six Date of Talk: 2005-01-30Date Submitted: 2005/5/12Description: Venerable Nissarano: "The Six Sets Of Six" (CHACHAKKA SUTTA) Sutta 148, Majjhima Nikaya 215 19.91 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study Audiohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (2 of 6) [02.08.2005 18:53:24]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...Various Date of Talk: 2005-04-10Date Submitted: 2005/4/21Description: Ajahn Brahmavamso "Various" Sutta 68-70, Samyutta Nikaya 189 20.59 MB mp3 http://www.bswa.orgRating: 10.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Hidden Structure Of The Buddhist Scriptures Date of Talk: 2003-12-14Date Submitted: 2005/4/21Description: Ajahn Sujato 156 20.00 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile Of The Quail Date of Talk: 2004-01-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile Of The Quail" (LATUKIKOPAMA SUTTA) Sutta 66, Majjhima Nikaya 150 16.71 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioOn Ratthapâla Date of Talk: 2004-01-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "On Ratthapâla" (RATTHAPÂLA SUTTA) Sutta 82, Majjhima Nikaya 149 15.94 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Discourse on Fire Date of Talk: 2004-03-11Date Submitted: 2005/4/21http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (3 of 6) [02.08.2005 18:53:24]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksDescription: Ajahn Chandako: "The Discourse on Fire" (ADITTAPARIYAYA SUTTA) 148 18.89 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioSimile of the Snake Date of Talk: 2004-07-11Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "Simile of the Snake" (ALAGADDUPAMA SUTTA) Sutta 22, Majjhima Nikaya 126 23.75 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioUsing The Anussati's Date of Talk: 2004-03-28Date Submitted: 2005/4/21Description: Ven. Nissarano: "Using The Anussati's" 125 17.15 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Exposition of the Elements Date of Talk: 2004-04-25Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "The Exposition of the Elements" (DHÂTUVIBHANGA SUTTA) Sutta 140, Majjhima Nikaya 119 16.58 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Upali Date of Talk: 2005-02-20Date Submitted: 2005/4/21Description: Venerable Brahmali: "To Upali" (UPALI SUTTA) Sutta 56, Majjhima Nikaya 102 15.50 MB mp3 http://www.bswa.orghttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (4 of 6) [02.08.2005 18:53:24]Buddhist Society of Western Australia - Dhamma TalksRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioTo Magandiya Date of Talk: 2004-05-30Date Submitted: 2005/4/21Description: Ven. Ajahn Visuddhi: "To Magandiya" (MAGANDIYA SUTTA) Sutta 75, Majjhima Nikaya 101 17.69 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Kosambians Date of Talk: 2004-12-12Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Kosambians" (KOSAMBIYA SUTTA) Sutta 48, Majjhima Nikaya 100 18.77 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Greater Discourse on the Full-moon NightDate of Talk: 2004-07-25Date Submitted: 2005/4/21Description: Ajahn Brahmavamso: "The Greater Discourse on the Full-moon Night" (MAHAPUNNAMA SUTTA) Sutta 109, Majjhima Nikaya 99 21.47 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Sutta Study AudioThe Five HindrancesDate of Talk: 2004-05-23Date Submitted: 2005/4/21Description: Ven. Nissarano: "The Five Hindrances" 95 18.45 MB mp3 http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (5 of 6) [02.08.2005 18:53:24]Buddhist Society of Western Australia - Dhamma Talks(1) 2 » ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=3&orderby=hitsD (6 of 6) [02.08.2005 18:53:24]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : File Sharing : Audio Collections (0)Video (0)http://www.bswa.org/modules/mydownloads/viewcat.php?cid=20 (1 of 2) [02.08.2005 18:53:31]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksWho's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=20 (2 of 2) [02.08.2005 18:53:31]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : File Sharing : Video : http://www.bswa.org/modules/mydownloads/viewcat.php?cid=22 (1 of 2) [02.08.2005 18:53:37]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksWho's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=22 (2 of 2) [02.08.2005 18:53:37]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : File Sharing : Audio Collections (0)Video (0)http://www.bswa.org/modules/mydownloads/viewcat.php?op=&cid=20 (1 of 2) [02.08.2005 18:53:44]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksWho's Online3 user(s) are online (2 user(s) are browsing Dhamma Talks)Members: 0Guests: 3more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?op=&cid=20 (2 of 2) [02.08.2005 18:53:44]Buddhist Society of Western Australia - Dhamma Talks Main MenuMain : Dhamma Video : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Title (Z to A) Category: Dhamma Video Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/6/10Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 679 42.08 MB AVI http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 424 37.15 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/22Description: Video of Ajahn Brahm talking about ending of relationships. 857 51.54 MB AVI http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=titleD (1 of 3) [02.08.2005 18:53:59]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 5more...Category: Dhamma Video Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/7Description: Video of Ajahn Brahm talking about how we can relate to the world. 923 39.73 MB avi http://www.bswa.orgRating: 9.00 (6 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/11Description: This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 563 46.48 MB AVI http://www.bswa.orgRating: 3.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/5/1Description: How best to relate to being lonely. 1225 42.18 MB avi http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/22Description: Video of Ajahn Brahm discussing endurance. 746 41.57 MB AVI http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=titleD (2 of 3) [02.08.2005 18:53:59]User LoginBuddhist Society of Western Australia - Dhamma TalksCategory: Dhamma Video Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 649 39.97 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 753 40.59 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=titleD (3 of 3) [02.08.2005 18:53:59]Buddhist Society of Western Australia - Dhamma Talks Main MenuMain : Dhamma Video : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Rating (Highest Score to Lowest Score) Category: Dhamma Video Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/5/1Description: How best to relate to being lonely. 1225 42.18 MB avi http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/7Description: Video of Ajahn Brahm talking about how we can relate to the world. 923 39.73 MB avi http://www.bswa.orgRating: 9.00 (6 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/22Description: Video of Ajahn Brahm talking about ending of relationships. 857 51.54 MB AVI http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=ratingD (1 of 3) [02.08.2005 18:54:21]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 5more...Endurance Date of Talk: 2005-05-06Date Submitted: 2005/5/22Description: Video of Ajahn Brahm discussing endurance. 746 41.57 MB AVI http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/11Description: This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 563 46.48 MB AVI http://www.bswa.orgRating: 3.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 424 37.15 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 649 39.97 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=ratingD (2 of 3) [02.08.2005 18:54:21]User LoginBuddhist Society of Western Australia - Dhamma TalksBuddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 753 40.59 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/6/10Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 679 42.08 MB AVI http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=ratingD (3 of 3) [02.08.2005 18:54:21]Buddhist Society of Western Australia - Dhamma Talks Main MenuMain : Dhamma Video : Ajahn Brahmavamso : Sort by: Title () Date () Rating () Popularity () Files currently sorted by: Popularity (Most to Least Hits) Category: Dhamma Video Ajahn BrahmavamsoLoneliness Date of Talk: 2005-04-22Date Submitted: 2005/5/1Description: How best to relate to being lonely. 1225 42.18 MB avi http://www.bswa.orgRating: 9.00 (11 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTearing The Hinges Off The Door To Your Heart Date of Talk: 2005-04-29Date Submitted: 2005/5/7Description: Video of Ajahn Brahm talking about how we can relate to the world. 923 39.73 MB avi http://www.bswa.orgRating: 9.00 (6 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoThe Ending of Relationships Date of Talk: 2005-05-13Date Submitted: 2005/5/22Description: Video of Ajahn Brahm talking about ending of relationships. 857 51.54 MB AVI http://www.bswa.orgRating: 9.00 (1 vote)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn Brahmavamsohttp://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=hitsD (1 of 3) [02.08.2005 18:54:28]SearchBuddhist Society of Western Australia - Dhamma TalksHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 5more...Buddhist Response To Euthanasia And Abortion Date of Talk: 2005-02-26Date Submitted: 2005/4/21Description: Buddhist Response To Euthanasia And Abortion 753 40.59 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoEndurance Date of Talk: 2005-05-06Date Submitted: 2005/5/22Description: Video of Ajahn Brahm discussing endurance. 746 41.57 MB AVI http://www.bswa.orgRating: 8.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoWhich yana? Hahayana! Date of Talk: 2005-05-27Date Submitted: 2005/6/10Description: Ajahn Brahm deals the the question: What's the difference between the Buddhist traditions?Firstly, Ajahn Brahm looks at the history of Buddhism and the split into Mahayana, Vajrayana, Zen, Theravada etc. But then goes to the meaning and practice behind each tradition to show that they are all the same cake with different icing on the outside. 679 42.08 MB AVI http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoCompassion And Stillness Date of Talk: 2005-01-28Date Submitted: 2005/4/21Description: Compassion And Stillness 649 39.97 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoPanic Attacks Date of Talk: 2005-07-01Date Submitted: 2005/7/11http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=hitsD (2 of 3) [02.08.2005 18:54:28]User LoginBuddhist Society of Western Australia - Dhamma TalksDescription: This is the video if Ajahn Brahm's talk on Panic Attacks.Do you suffer from Anxiety, Fear or Stress? I have a strange feeling you are not alone. Anxiety seems to be an expected part of everyday living, but there is a lot we can do, and the Buddha even gave us a few tips. So stop worrying about your anxiety and get a few tips on how to end it by listening to this talk by Ajahn Brahmavamso. This free mp3 download is helpful, funny and a lot cheaper than either a therapist or a clown! 563 46.48 MB AVI http://www.bswa.orgRating: 3.00 (3 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) Category: Dhamma Video Ajahn BrahmavamsoTo Hell With Punishment Date of Talk: 2005-01-07Date Submitted: 2005/4/21Description: To Hell With Punishment 424 37.15 MB avi http://www.bswa.orgRating: 0.00 (0 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (0) ::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=15&orderby=hitsD (3 of 3) [02.08.2005 18:54:28]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Video : Ajahn Brahmavamso (9)Ajahn Nyanadhammo (1)http://www.bswa.org/modules/mydownloads/viewcat.php?op=&cid=2 (1 of 2) [02.08.2005 18:54:32]SearchUser LoginBuddhist Society of Western Australia - Dhamma TalksWho's Online5 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 5more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?op=&cid=2 (2 of 2) [02.08.2005 18:54:32]Buddhist Society of Western Australia - Dhamma Talks Main MenuHomeNewsDhamma TalksSubmitPopularTop RatedArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Main : Dhamma Video : Ajahn Nyanadhammo : Category: Dhamma Video Ajahn NyanadhammoSpeculation Date of Talk: 2005-04-08Date Submitted: 2005/5/7Description: Speculation 918 43.04 MB avi http://www.bswa.orgRating: 8.00 (9 votes)Rate this File | Modify | Report Broken File | Tell a Friend | Comments (1) http://www.bswa.org/modules/mydownloads/viewcat.php?cid=16 (1 of 2) [02.08.2005 18:54:36]SearchUser LoginBuddhist Society of Western Australia - Dhamma Talks Who's Online5 user(s) are online (3 user(s) are browsing Dhamma Talks)Members: 0Guests: 5more...::Disclaimer::http://www.bswa.org/modules/mydownloads/viewcat.php?cid=16 (2 of 2) [02.08.2005 18:54:36]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing News)News ArchivesAugust 2005July 2005June 2005May 2005April 2005ArticlesActionsViewsDateWA News: 2 Abbots Talk at New Norcia on Saturday 13 August 2005 472005/7/29 10:57Dhammaloka: Open Day on Thursdays at the Dhammaloka Centre!! 242005/7/28 12:40Features: Buddhist pilgrimage with Ajahn Brahm 2542005/7/22 12:46Dhammaloka: Speakers at Dhammaloka for July and August 2572005/7/22 12:36Buddhist News: BSWA helped Orphanage in Bangladesh CHT 492005/7/17 12:46BSWA News: 22nd Rains Retreat starts Sunday July 17 - and other Bodhinyana News 2162005/7/16 15:02BSWA News: Dhammasara Update 1192005/7/14 22:38Bodhinyana: Monk Factory Production Booming! 2962005/7/14 20:43Armadale Meditation: Armadale Meditation Group 392005/7/14 20:07BSWA News: The Passing of an Old Member - Don Clark 752005/7/14 18:29Dhammasara: Entry to the Rains Day at Dhammasara 582005/7/9 10:11Australian News: Entry to the Rains Open Day at Santi Forest Monastery 1502005/7/8 10:57Global News: Intensive Samatha foundation meditation course in Vancouver, British columbia 1962005/7/2 13:00http://www.bswa.org/modules/news/archive.php?year=2005&month=7 (1 of 2) [02.08.2005 18:55:38]SearchUser LoginBuddhist Society of Western Australia - NewsMembers: 0Guests: 5more...BSWA News: JULY 2005 at Bodhinyana Monastery 4032005/7/1 13:15There are 14 article(s) in total ::Disclaimer::http://www.bswa.org/modules/news/archive.php?year=2005&month=7 (2 of 2) [02.08.2005 18:55:38]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing News)News ArchivesAugust 2005July 2005June 2005May 2005April 2005ArticlesActionsViewsDateDhammaloka: Position Vacant – Administrative Officer 3132005/6/19 20:01Global News: Ajahns Chandako and Brahmali to visit Norway 732005/6/19 19:56BSWA Website: Tech Tip #4: Using the Library Shop to purchase items and make donations 2002005/6/16 13:41Global News: Review of Ajahn Brahm's book from Singapore 1552005/6/16 12:47Australian News: The 2005 Australian Youth Buddhist Conference 1842005/6/16 10:17Australian News: Ajahn Brahm ordains first monk at Santi Forest Monastery in New South Wales 4882005/6/14 16:21BSWA Website: Tech Tip #3: Podcasting 4592005/6/12 17:22BSWA News: Enlightened Times - edition #1 1082005/6/7 14:04Global News: New Research Discovers That Meditation Changes What Monks See 1352005/6/7 12:10BSWA Website: Tech Tip #2: user registration 2492005/6/7 6:10Dhammasara: Volunteers needed for Dhammasara Busy Bee 502005/6/6 2:30BSWA News: Largest ever ordination of Buddhist monks in Australia! 3092005/6/5 21:19Global News: Ajahn Brahm's visit of North America 3132005/6/5 14:17http://www.bswa.org/modules/news/archive.php?year=2005&month=6 (1 of 2) [02.08.2005 18:55:50]SearchUser LoginBuddhist Society of Western Australia - NewsMembers: 0Guests: 5more...BSWA News: New Articles Added to bswa.org 3662005/6/2 18:01BSWA Website: Tech Tip #1: finding and downloading Dhamma talks 2442005/6/1 20:34There are 15 article(s) in total ::Disclaimer::http://www.bswa.org/modules/news/archive.php?year=2005&month=6 (2 of 2) [02.08.2005 18:55:50]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing News)News ArchivesAugust 2005July 2005June 2005May 2005April 2005ArticlesActionsViewsDateBSWA News: Membership Renewals and New Applications now online! 182005/8/1 12:30There are 1 article(s) in total http://www.bswa.org/modules/news/archive.php?year=2005&month=8 (1 of 2) [02.08.2005 18:55:55]SearchUser LoginBuddhist Society of Western Australia - NewsMembers: 0Guests: 5more...::Disclaimer::http://www.bswa.org/modules/news/archive.php?year=2005&month=8 (2 of 2) [02.08.2005 18:55:55]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing News)News ArchivesAugust 2005July 2005June 2005May 2005April 2005ArticlesActionsViewsDateBodhinyana: Latest news from Bodhinyana 2322005/5/27 21:46BSWA News: Billy Connolly to speak at WA's Global Buddhism Conference? 2482005/5/27 19:04BSWA News: Ajahn Brahm and Sister Vayama's travels 3342005/5/27 19:01WA News: Buddha Day - Celebration of Buddhist Unity 1222005/5/23 20:02BSWA Website: Welcome to the new version of bswa.org 3282005/5/2 10:39There are 5 article(s) in total http://www.bswa.org/modules/news/archive.php?year=2005&month=5 (1 of 2) [02.08.2005 18:56:06]SearchUser LoginBuddhist Society of Western Australia - NewsMembers: 0Guests: 5more...::Disclaimer::http://www.bswa.org/modules/news/archive.php?year=2005&month=5 (2 of 2) [02.08.2005 18:56:06]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing News)News ArchivesAugust 2005July 2005June 2005May 2005April 2005ArticlesActionsViewsDateFeatures: National Sangha Conference 2562005/4/30 18:24There are 1 article(s) in total http://www.bswa.org/modules/news/archive.php?year=2005&month=4 (1 of 2) [02.08.2005 18:56:11]SearchUser LoginBuddhist Society of Western Australia - NewsMembers: 0Guests: 5more...::Disclaimer::http://www.bswa.org/modules/news/archive.php?year=2005&month=4 (2 of 2) [02.08.2005 18:56:11]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterA Forest Monk– an interview with Ajahn Brahmavamso –Rachael Kohn: Finding peace in the fast lane of the entertainment world is quite different from the kind of life that Ajahn Brahmavamso chose as a young man. Born in London and educated in Theoretical Physics at Cambridge University, he became a Buddhist monk in the Thai Forest tradition of Ajahn Chah. Now the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia, he’s in demand as a speaker and is known for his story telling.Although simplicity is the essence of monastic life, and that’s particularly so in the rural setting of Serpentine, the whole point of Buddhist insight is to find tranquillity in the midst of chaos. And that’s how it was when I caught up with Ajahn Brahm in the Bodhikusuma Buddhist and Meditation Centre located in the noisy inner city suburb of Chippendale in Sydney, where the transport trucks rumbled by just outside the door.Ajahn Brahm, you’ve been a monk for some years now, was it when you were 23?Ajahn Brahmavamso: When I was 23, I decided I’d had enough of the world and became a monk. I used to be a schoolteacher before, and that’s enough to make anyone leave the world and become a monk.Rachael Kohn: Now I thought you had been studying physics at Cambridge University.Ajahn Brahmavamso: Yes, that was before I became a schoolteacher. I thought I’d do something good with my life, instead of making bombs or things like that. And so I decided to try school teaching. However, after a while the whole feeling for a monastic life, or for something spiritual, was very strong inside of me. And one of the lovely things about Buddhist monastic life, in the Thai tradition was you can become a monk just for a http://www.bswa.org/modules/icontent/index.php?page=55 (1 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - Articlesshort time.So I decided I would take a couple of years off my career life, and then go off to Thailand, become a monk, get it out of my system, and then go back to the world again. But once I became a monk, something happened very quickly that I realised that’s what I always wanted to do, I felt so comfortable in the role of a monk.Rachael Kohn: Were you actually taking refuge as it were, away from the school life, I mean teaching children? What was it that really made you take quite a radical step.Ajahn Brahmavamso: OK, what really made me take that step was a realisation that deep inside there was much more to life than just getting on in one’s career or in relationships. Perhaps one of the most moving experiences in my life was one of my first meditation retreats. I did get into a very deep state of meditation, which was so joyful, it was so much bliss. And that never left me, and I wanted to find out what exactly that meant and how it fits in to the scheme of things. So that degree of deep meditation was something which changed a lot of perspectives on the meaning of life. I wanted to explore those perspectives more, and that could only be done in monastic life.Rachael Kohn: Well the description you give of life in Thailand doesn’t exactly sound joyful. I mean you spent a lot of time building monasteries, in fact I think it totals to about 20 years building monasteries, in rather difficult circumstances.Ajahn Brahmavamso: It was difficult physically, building the monasteries, but there was always a lot of fun around, and it was done joyfully. For example one of my stories was when we were building the main hall in my teacher Ajahn Chah’s monastery, there was a lot of earth left over and we had to move that earth from one place to another because Ajahn Chah, my teacher, said it didn’t look good over there.It took three whole days of very hard work from 9 o’clock in the morning until about 10pm with hardly any breaks. We’d already eaten our meal for the day, and that was one day after the other in the tropical heat. When we were finished, we were very happy but then Ajahn Chah left for another monastery. The following morning, his deputy abbot came up to us and said he thought the soil was in the wrong place and we had to move it. So for another three days we moved it to another spot, and again I was very happy when it was all finished.But the next day, Ajahn Chah came back and he said, ‘What did you put the soil over there for, I told you to leave it over here.’ And so for another three days we had to move the soil again. And of course by this time I was getting very angry and upset. And being a Westerner, in an Asian monastery, I could swear in English without anyone understanding. But they did understand because they could see my body language.And I always remember one monk coming up to me and saying, ‘It’s pushing the wheelbarrow is easy, it’s the thinking about it which is hard.’ And that’s changed the whole perspective of what I was doing. As soon as I stopped http://www.bswa.org/modules/icontent/index.php?page=55 (2 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - Articlescomplaining and moaning, it was easy to push that wheelbarrow, in fact it felt much lighter. And this is actually how I learned about the secrets, one of the secrets, of monastic life. Didn’t matter what you were doing, whether you were sitting for hours and hours and hours in your hut, whether you were working building a monastery, there’s a thinking about it which made it hard.Rachael Kohn: Well it also sounds like one of the secrets of monastic life is learning how to take orders. I mean it’s positively torture, isn’t it? to be told to do one thing and then to undo it and then re-do it again?Ajahn Brahmavamso: Well sometimes. If you look from my perspective it seems like it should be, look for another perspective, it wasn’t at all. It was just again, one can make anything torture, one could make sort of eating torture, or being interviewed torture, but it’s one’s attitude which is the most important thing, and this is one of the things you really found in monastic life, it’s how you approached it. And a lot of times you had a choice. If you were going to keep those old silly ways of looking at life, then you would suffer. But if you actually changed the way you looked at life, in other words you did learn some wisdom, you find it was no problem at all.Rachael Kohn: Were you always interested in your attitude to things? I mean were you always a kind of perfectionist, to try to find just the right sort of happiness, because when I think of happiness and most of us are quite content with some happiness and some unhappiness, you know the combination is what life delivers in most cases. But you seem to be going for the kind of almost magical solution to find happiness in all things.Ajahn Brahmavamso: Correct, yes, because I always thought that the search for happiness is the underlying force of life. No matter what we’re doing in our world, in our life, it’s always a search for some sort of happiness. Then again, one of those early experiences of deep bliss in meditation gave me a taste of some happiness which was out of this world. And so once you’ve tasted that you wanted to make even a deeper search into the meaning of happiness.The meaning of happiness is the meaning of life. And so it wasn’t just the meaning of happiness in meditation, it was also the meaning of happiness in anything you were doing. Because even sometimes your body gave you orders in saying, ‘Now you have to sleep’ or ‘Now you have to be sick’ or ‘Now you can’t do what you want’. So it didn’t matter whether there was something else in life which stopped you doing what you wanted to do. That was like the orders of life, and you had a chance there to actually let go, to surrender to the moment when you can’t change things, and be content. And that’s one of the wonderful things which I found in Buddhist practice. You can be happy, no matter what’s going on.Rachael Kohn: In fact you tell a story about going to a prison and speaking to prisoners, where you described your life to them, and they’re so shocked, they actually say, ‘Gee, come and live with us, it’s a lot nicer here than a monastic life’. In fact stories are quite important to you, in the way that you communicate.Ajahn Brahmavamso: Life is lived in stories, not in thoughts. Thoughts are http://www.bswa.org/modules/icontent/index.php?page=55 (3 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia almost like a second-hand report of what actually happens in your life. So if you can take the stories of life and illustrate from them the meanings of life, I think people can relate to it much more easily. So I like those stories.Just to actually complete that story which you only mentioned in part when one of my monks, it wasn’t myself, another monk was teaching in jail, after the session they asked him about what it was like in a Buddhist monastery in the West, and we told him we get up so early in the morning, 3 o’clock in the morning and then we have to go to this cold hall to sit for hours cross-legged, meditating, and doing some chanting. And then only afterwards, maybe at 6.30, we might get a cup of tea, and then you have to work for three or four hours, hard work, before you can get some lunch. And that lunch is just what you’re given, you’ve got no choice, and it’s all eaten in one bowl, all mixed together. So it’s not very delicious at all. And in the afternoon it’s usually more work in those days. And then you can’t watch the television, there is no television or radio, and you can’t follow sport, you can’t play sports, you can’t play music or listen to music. There’s no movies to watch, and there’s nothing in the evening, you can’t eat in the evening, except just to go to the main hall and to sit in more meditation, cross-legged on the hard floor for hours, and when you do go back to your hut to sleep, it’s on the floor, in the cold.And so when I said this, or when this monk said this, the prisoners were very shocked, and this is when one of the prisoners forgot where they were and said, ‘That’s disgusting, that’s terrible, that’s awful; why don’t you monks come and live in here with us, in the jail?’ which was crazy, they forgot where they were. But the important part of that story was the reason why my monks and other people who visit the monastery like to stay there, and it’s because they’re content, they don’t look upon a monastery as a prison, simply because it’s where they want to be. Whereas prisoners in a jail, because they don’t want to be there, therefore it is a prison.Rachael Kohn: It’s all about freedom, isn’t it, about our perspective on freedom, what constitutes freedom. I mean when I think about what constitutes freedom for me, it’s spontaneity, it’s learning, it’s choice. What is it for you?Ajahn Brahmavamso: Well there’s two types of freedom. The freedom of desire and the freedom from desire, and most people in the world only know the freedom of desire, the freedom of choice. In Buddhism, especially in meditation, we’re looking at the freedom from choice, the freedom from desire.So one is so content, so at peace, that desires don’t come up. One is free from the tyranny of these desires always pushing or pulling you, and telling you what to do. And it’s those are the orders which are coming from inside of each one of us, ordering us to be somehow different, ordering the pain to go away, ordering us to achieve some sort of goal, which we don’t really know why we’re reaching for this, but we’re supposed to do it. So these are the orders which in meditation we’re becoming free of.Rachael Kohn: Did you always know why you were reaching for this goal to be a Buddhist monk, to be an abbot.http://www.bswa.org/modules/icontent/index.php?page=55 (4 of 8) [02.08.2005 18:57:01]SearchUser LoginBuddhist Society of Western Australia - ArticlesWho's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...Ajahn Brahmavamso: No, an abbot just happened by bad luck, but being an Buddhist monk, I’d always had an inclination, that even though you saw many, many people who had so many things, that they did seem to have the opportunity to live their dreams, their dreams never stopped, they were never free from this, always reaching out, this stretching, this hunger, this thirst, and that hunger, that thirst, like any hungry person or thirsty person, is not all that comfortable. Sometimes we want to end thirst, we want to end hunger and be satisfied forever, but that never seemed to happen. But when I came across some Buddhist monks, they were the happiest people I’d ever seen.They appeared to be free, and even though that many wealthy people, successful people in the world, they are looked upon as being icons, looked upon as being people we try and emulate. If you actually asked them, or interview them and ask the question ‘Do you really feel free?’ then I think they would give some very interesting answers. But if you ask a monk who lives in a monastery with many rules, and many things you can’t do, if you ask a monk ‘Do you feel free?’ actually the feeling is freedom. So the ideas of freedom, the freedom of desire and the freedom from desire, in our modern world, we’ve got so much liberty to follow our desires and actually achieve those desires, basically we can do almost anything we want. But how many people feel free?Rachael Kohn: It all depends on what we expect from life. I know that your message is often about happiness, and how the point of life is kind of like that song, ‘Don’t Worry, Be Happy’, which is all about changing one’s attitude, not really about changing the world. And yet you would know, that that kind of an attitude can also be breeding a certain indifference to the world.Ajahn Brahmavamso: OK, well I don’t think this relates to indifference at all, because many people change their attitude and the world changes with it.Now the attitude of anger, of trying to get rid of problems, is like the attitude to the pest exterminator, and the attitude of the pest exterminator is instead of trying to live with nature, he always wanted control and eliminate all those things which create problem for us, and that could be a husband or a wife or it could be sort of some enemy which we perceive as being our pest. And you find you can’t eliminate all the pests in the world, nor can you eliminate the pests in your own body, like cancers and other sicknesses. Nor can you eliminate the pests in the world. Some time there comes a time to learn how to leave at peace and in harmony with nature.Rachael Kohn: Does Buddhism ever teach a resistance to things which are dangerous, which are bad, which are evil?Ajahn Brahmavamso: Yes, we teach a resistance to anger, we teach a resistance to jealousies, we teach a resistance to stupidity. Those are the things which we should really be resisting, you know, the anger and the feelings of revenge, the hurt, the grief, the guilt inside of us, all those negative emotions which make our world. Those are the things which we want to resist, to understand, to overcome, by letting go. And so those things aren’t there any more.http://www.bswa.org/modules/icontent/index.php?page=55 (5 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - ArticlesRachael Kohn: I like the story that you tell about the lecturer who comes into the classroom and brings a jar full of rocks. Can you tell that story?Ajahn Brahmavamso: OK, yes, that’s actually from the internet, so many of your listeners will probably know that one, but it’s a good story. There was a lecturer at a university who was showing just how broad his wisdom was, and instead of reading out his lecture notes one morning, he came with a big jar and put it on his desk. And while everybody in his class was wondering what he was up to, he started to put in some stones from a bag, one by one, into the jar until he could get no more in. And once he could get no more stones into his jar, he asked his class ‘Is the jar full?’ and the class said, ‘Yes, it is.’He smiled, and from under the desk he got out another bag, and that bag was full of gravel, small stones and one by one he managed to fit those small stones in the spaces between the big rocks. And once he could get no more small stones in, he looked up at his class and asked ‘Is the jar full?’ Now they all shook their heads and said, ‘No’. They were on to him by now. And so he smiled and got another bag, of sand. He poured that sand on top of the big rocks and small rocks, shook the jar, much of the sand went into the spaces between the big rocks and small rocks. After he could get no more sand in, he asked once more, ‘Is the jar full?’ And gain the class said ‘No’. And he got some water and poured that in. And after he could get no more water in, he stopped, he asked the class, ‘What am I trying to prove? What is the purpose of this demonstration?’Now this was a business school, so one of the students in the class put up their hand and said, ‘Sir, it shows to us that no matter how busy our schedule, we can always fit something more in.’ And he said, ‘No, no, no, that’s not what I’m trying to show. What I’m trying to show is if you want to fit the big rocks in, you have to fit them in first. Don’t leave them to the last, otherwise you will never get them in.’ It was a story about priorities, what you should really fit in to your schedule of your day, of your life first of all.So there are some things which many people realise are the precious stones, the big rocks of their life, like their family, like their relationships, like their peace of mind, whatever it is, and sometimes we leave them till last in our day, in our week, in our life, we find we never have the opportunity to fit them in. And that’s one of the reasons why people don’t find happiness. Their priorities are not correct. We should always remember that story of the stones in the jar, and put into our life what’s very, very important first of all. The other things you can always fit in, but later.Rachael Kohn: Ajahn Brahm, are there any more things that you want to fit into your jar?Ajahn Brahmavamso: Fit into the jar? Just peace and happiness for myself and for others. I mean after all, that’s what’s most important to me in my life, is the happiness of myself and the happiness of others, but what I found after many years of life as a monk, I cannot distinguish between the happiness of others and the happiness of myself. So that’s why I go out and serve as much as possible, to give talks, to tell stupid stories to make them laugh.Rachael Kohn: You’re very good at it.http://www.bswa.org/modules/icontent/index.php?page=55 (6 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - ArticlesAjahn Brahmavamso: Thanks very much.Rachael Kohn: Ajahn Brahm, we’re sitting in front of what looks to be a fairly traditional altar I suppose, with the great Golden Buddha in the centre, and lots of lotus flowers around. Can you explain the symbolism of this?Ajahn Brahmavamso: Yes certainly. I mean we have at the very top there, a golden Buddha sitting in meditation with a bit of a smile on his face, and obviously that’s a symbol of peace, and when people see images like that, it’s meant to engender a very soft and gentle feeling inside of them of peace. We have the candles on the sides of the Buddha, that’s always been like the symbol of wisdom, because you have to light a candle to dispel the darkness, and for a long time that has been a symbol of enlightenment, so the wisdom is there, no-one owns wisdom, but we need to have a candle in order to actually see it for ourselves.We have also on our shrine here, the lotus. The lotus is also a very potent symbol of Buddhism. Some of the lotuses we have there are ornamental, with many, many leaves on them, many petals, which is a symbol of the thousand petalled lotus, which is one of my favourite symbols for meditation, because to open the petals of a lotus, it means that the sun has to maintain its warmth on the thousandth petal before that opens up to reveal the 999th petal, and the sun has to stay on that thousand petal lotus a long time before it starts to open up the innermost petals.The innermost petals of a lotus are the most fragrant, the most subtle and the most beautiful, and if you’re lucky, and the sun maintains its warmth long enough, then the heart of the lotus can really open up and you can see what is called the jewel in the heart of the lotus. That is the very old mantra in Tibetan Buddhism, om mani padme hum, Hail to the jewel in the heart of the lotus. It’s a symbol for meditation because you have to have mindfulness, unremitting, without any interference or stopping for a long time, to open up this thousand petalled lotus of your mind and to see what’s truly inside, the jewel in the heart of you.Rachael Kohn: Ajahn Brahm thank you so much for being on The Spirit of Things.Ajahn Brahmavamso: No trouble, thank you.Ajahn Brahmavamso is the Abbot of the Bodhinyana Buddhist Monastery in Western Australia, and Spiritual Director of the Buddhist Society of Western Australia. He trained as a monk in the Thai Theravadan tradition under the guidance of the renowned meditation master Ajahn Chah. This interview is an excerpt from: "A Forest Monk and a Zen Roshi"The Spirit of Thingshttp://www.bswa.org/modules/icontent/index.php?page=55 (7 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - ArticlesNational RadioAustralian Broadcasting Corporation [Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=55 (8 of 8) [02.08.2005 18:57:01]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterBUDDHISM AND SCIENCEBased on a talk given by Ajahn Brahmavamso to lay people at the Dhammaloka Buddhist Centre, Nollamara, Western Australia, on 19th of October 2001Sometime ago, I was invited to the West Perth Observatory as part of the Centenary Federation celebrations in Western Australia. The youth groups of W.A. organised all the events. One of the events they presented was entitled 'Our Place in Space'. The idea was to try and find out whether the future would be one which followed science or one which would follow religion. They wanted to see how those two, so called contradictory approaches to life, would pan out into the future. So they invited representatives from a couple of religions. I represented the Buddhists, and a teacher from a prestigious Christian school represented the Christians. The State Astronomer and a young person from the University of WA, who was about to get a PhD in physics, were also on the panel, representing Astronomy and Physics. What they didn't know was that before I was a monk I was a theoretical physicist. So, I knew what Buddhists know and I also knew what they know. It was a bit unfair, but really good fun. It was good fun talking to the audience about Buddhism, religion and science, and how they come together. There are dangers in religion and science, but they can be used to help people to find a way through their lives in wise, compassionate and effective ways.The End of the UniverseI started by explaining a few things about Buddhism that many people do not know. Buddhism is so extensive that there are still many things that people in the West don't know about this great religion, especially from the old Scriptures, the suttas. For instance, do you know who the first man in space was? No, it certainly wasn't Yuri Gagarin. It was Venerable Rohitassa! (AN IV, 45)I think you all know that if you really get your meditation together, it is possible to levitate. One of the stories in the suttas tells the story of a hermit who lived alone in the forest. He developed his meditation and learned how to rise into the air and fly. This particular hermit wasn't just an ordinary levitator, he was one of the best levitators there has ever been. He took http://www.bswa.org/modules/icontent/index.php?page=105 (1 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articleslevitation to new heights and 'raised the bar', as it were! Because he could go so fast, it was said faster than an arrow, he decided to try and find out where the universe ends. He flew for many, many, many years, and he still could not find the end of the universe. He went beyond the solar systems into deep space using the power of the mind. People often say that's just belief. It's just not real. But later on I'll mention a few facts that show that it probably was real and certainly possible. He went on for many tens of years, and died on the way, never finding an end to the universe.Being reborn in one of the heavenly realms Venerable Rohitassa came to the Buddha and told him the story of his previous life. That as a hermit, he'd levitated and flew on "for ever and ever and ever", dying on the journey without reaching the end of the cosmos. He was not the first cosmonaut or astronaut, he was the first monkanaut! The Buddha rebuked him, saying that that's not the way to find the end of the universe. Instead, the Buddha emphatically said that the beginning and the end of the universe can only be found by investigating within. This gave the answer to one of the questions that people so often ask of Buddhists: "Who do Buddhists believe created this universe?" A scientist would reword the same question as, "What is the origin of this universe?" The answer is that the beginning and end of the universe are to be found within your own body and mind. You are its creator!Remembering Past LivesBuddhism is founded on meditation, and meditation can reveal many, many things, especially deep memories from the past. Monks, nuns, and ordinary meditators can reach such deep meditations that they can not only levitate, but they can remember previous lives! Many people can actually do this. When you come out of a deep meditation you have incredible energy. Afterwards you won't be able to go to sleep, nor will you be able to go and watch TV, because the mind will be too full of its own joy and happiness. Moreover, the mind is so empowered that you can make suggestions to it, suggestions that you would not normally be able to fulfil. But empowered by deep meditation, you can follow the suggestions. I've actually taught this special meditation to people on meditation retreats, because on meditation retreats some get deep results. People sometimes get memories of when they were babies, and then of being in their mother's womb. If they are lucky they get memories of when they were a very old person, i.e. memories from a past life! One of the important things with those past life memories is that they are very real to the person experiencing them. It's as if http://www.bswa.org/modules/icontent/index.php?page=105 (2 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articlesyou are back there experiencing it. Anyone who has had a memory like that has no doubt in their mind about past lives. It's not a theory any more. Such memories are like remembering where you were this morning when you had breakfast. You have no doubts that that was you this morning, having that breakfast. You didn't imagine it. With the same clarity, or even greater clarity, you remember that that very old person was you, only it wasn't a few hours ago, it was many decades ago. It was a different time, a different body and a different life. Now if people can do that on nine day meditation retreats, imagine what you would do if you were a monk or a nun, who meditates not just for a weekend, or for nine days, but nine years, twenty-nine, thirty-nine, or fifty-nine years. Imagine how much power you could generate in that meditation. Now imagine how much more power you could generate if you were a Buddha with an Enlightened mind.Now you know what to do to discover for yourself if you've lived before. Meditate. I don't mean just meditating to get rid of stress and make your self calm. I mean really meditate, deeply. Meditate to get your mind into what we call the Jh•nas. Those are deep states of absorption, where the body disappears. You don't feel. You can't see. You can't hear. You're absolutely inside the mind. You have no thoughts but you are perfectly aware. You are blissed out. The method, the instructions for the experiment, are very clearly laid down. Even in my little book "The Basic Method of Meditation" all the steps are there. Follow them, and invest the resources necessary for doing that experiment not just one weekend retreat, but many weekend retreats, and sometimes many years of meditating. If you want to follow that 'scientific method', you have to enter into a Jh•na. And then, after you emerge from that state, you ask yourself, "What is my earliest memory?" You can keep going back in your mind, and eventually you will remember. You will see for yourself the experience of past lives. Then you know. Yes, it is true! You have had the experience for yourself.The Buddha said he did remember past lives, many past lives, many aeons of past lives. He said specifically that he remembered ninety-one aeons. That's ninety big bangs, the time before and the time afterwards, huge spaces of time. That's why the Buddha said there was not just one universe, but many universes. We are not talking about parallel universes as some scientists say. We are talking about sequential universes, with what the Buddha called sanvattati vivattati. This is P•li, meaning the unfolding of the universe and the infolding of it, beginnings and endings.The suttas even give a measure for the lifetime of a universe. When I was a theoretical physicist, my areas of expertise were the very small and the very large; fundamental particle physics and astrophysics. They were the two aspects that I liked the most, the big and the small. So I knew what was meant by the age of a universe and what a 'big bang' was all about. The age of a universe, the last time I looked in the journals, was somewhere about seventeen thousand million years. In the Buddhist suttas they say that about thirty seven thousand million years is a complete age. When I told that to the state astronomer he said yes, that estimate was in the ball park, it was acceptable. The person who was the convener of the Our Place in Space seminar made a joke about the fact that a hundred or two hundred years ago, Christianity said the universe was about seven thousand years old. That estimate certainly isn't acceptable, the Buddhist one is!http://www.bswa.org/modules/icontent/index.php?page=105 (3 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - ArticlesIt is remarkable that there was a cosmology in Buddhism twenty-five centuries ago that doesn't conflict with modern physics. Even what astronomers say are galaxies, the Buddha called wheel systems. If any of you have ever seen a galaxy, you will know there are two types of galaxy. First, there is the spiral galaxy. The Milky Way is one of those. Have you seen a spiral galaxy? It is like a wheel! The other type is the globular cluster, which looks like a wheel with a big hub in the middle. 'Wheels' is a very accurate way of describing galaxies. This was explained by someone twenty five centuries ago, when they did not have telescopes! They didn't need them, they could go there themselves!There is a lot of interesting stuff in the old suttas, even for those of you who like weird stuff. Some times people ask this question, "Do Buddhists believe in extra terrestrial beings, in aliens?" Would an alien landing here upset the very foundation of Buddhism? When I was reading through these old suttas I actually found a reference to aliens! It's only a very small sutta, which said that there are other world systems with other suns, other planets, and other beings on them. That's directly from the Anguttara Nik•ya. (AN X, 29)The Ghost in the MachineDuring the seminar at the West Perth Observatory, one of the audience put their hand up and asked, "Why is it that when I look through a telescope I feel that my religion is challenged?" She was a Catholic. She explained that she felt scared when she looked through a telescope, because what she saw did not agree with what she read in her bible. As a Buddhist you don't need to be afraid. I took that question and turned it back on to the scientists by asking, "What if you looked through the opposite end of the telescope to investigate the one who is looking? I think you scientists would be scared. You would be afraid if you turned the telescope inwards and looked into yourselves, and asked who is looking at all of this?" Part of the problem with science is that it is all 'out there'. It's always a person looking through the telescope, looking at the apparatus, but never reflecting back to see who is actually looking at all this. Who is doing this?When the discussion was starting to get a bit dull, I decided to stir up the State Astronomer by talking about life. Any scientists here would know that quantum mechanics, or quantum theory, describes the world as composed of wave functions. The wave function specifies the probability of an observable event. However, when life gets involved, when an observation is made, the wave function collapses and reality as we know it occurs. There has to be observation, a life there, to make it happen. The quantum theory needed an observer, a life, to give meaning to the equations. After the quantum revolution in physics, an objective universe, independent of life, became nonsensical.Another fundamental law of physics is called the Second Law of Thermodynamics, which says that entropy always increases. In other words, life gets more disordered, even more chaotic. However, recently someone won the Nobel Prize for proving an exception, that when there is a closed system that includes life, entropy decreases! Life gives order to chaos. That http://www.bswa.org/modules/icontent/index.php?page=105 (4 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articlesdisproved the Second Law of Thermodynamics. Because of life we get organisation rather than disorder. The universe is a closed system and it has got life in it. That's why there is organisation.When I was at university, life was what the physicists called, the 'ghost in the machine'. The 'ghost in the machine' is what messed up all the objective theories. This ghost scared the lab-coats off many a scientist!Following Beliefs BlindlyThis method that we take as science in the universities, in the labs, and in the hospitals often suffers from the same disease as religion dogmatism. You know what religious dogmatism is like. We have a belief and whether it fits with experience or not, whether it's useful or not, whether it's conducive to people's happiness, harmony, and peace in the world or not, we follow it just because that's our belief. But following beliefs blindly, dogmatically, is just a recipe for violence and suffering.One of the beautiful things about Buddhism that encouraged me to become a Buddhist when I was young, and which keeps me as a Buddhist now, is that questioning is always encouraged. You do not need to believe. In one of the tales from the ancient texts the Buddha gave a teaching to his chief monk, Venerable Sariputta. After giving the teaching, the Buddha asked his chief monk, "Sariputta, do you believe what I just taught?" Sariputta, without any hesitation, said "No I don't believe it, because I haven't experienced it yet". The Buddha said, "Well done! Well done! Well done!" That is the attitude to encourage in all disciples, either of religion or science. Not to believe, but to keep an open mind until they've had the true experience. This attitude goes against dogmatism, it runs counter to fundamentalism, which one doesn't only see in religion, but which one also sees in science.'The eminence of a great scientist', the old saying goes, 'is measured by the length of time they obstruct progress in their field'.The more famous the scientist, the more prominent they are, the more their views are taken to be gospel truth. Their fame stops other people challenging them; it delays the arrival of a better 'truth'. In Buddhism when you find a better truth, use it at once.The Problem with DogmatismThere is an old story, from the time of the Buddha, about two friends who went looking for treasure in a town that had been abandoned. (DN 23.29) First they found some hemp and decided to make two bundles of that hemp and carry it away. They would be able to sell it when they got back home. Soon after they had made these big bundles of hemp they came across some hempen cloth. One of the men said, "What do I need the hemp for? The cloth is better". The other man said, "No this is already well bound up, I've carried it for so long already, I'll keep my load of hemp". Then they found some flax, some flaxen cloth, some cotton, and some cotton cloth, and each time the man carrying the hemp said, "No, the hemp is okay for me", while his friend changed his load for that which was more valuable. Later on they http://www.bswa.org/modules/icontent/index.php?page=105 (5 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary Shopfound some silver, and then some gold. Each time one man would always change what he was carrying for something better, but the other man stubbornly kept his bundle of hemp. When they got home the man who carried the gold was very popular with his family. As for the man who carried the hemp, his family was not happy with him at all! Why don't we change our views, our ideas, when we see something better? The reason we don't do that is because of attachment. This is my view. We are comfortable with the old views, even though we know they are wrong. We don't really want to change. Sometimes our self image is bound up with those views. Like the scientist who is bound up with his achievements, bound up with what he's seen so far, he or she resists new ideas.This is the problem called dogmatism. Sometimes when I talk about levitation, people say levitation doesn't exist, it's just myth. Wait until you see someone levitate! If you saw someone levitate, if the three monks here rose up about two or three feet, wouldn't that be challenging?Sorry, we can't do that in public. It's against our rules. One of the reasons we can't demonstrate psychic powers in front of people is that if we did, someone would probably record it on a video camera and send it to a television channel. Then everybody, even from overseas, would come to Perth. Not to listen to the Dhamma, not to hear about Buddhism, but just to see the monks do their tricks. Then we would be pressured into giving demonstrations all the time. It would be like a circus, not a temple. The point is that monks are not here to demonstrate tricks.Even if a monk did perform a miracle, many people would say: "This is just a trick. It's done with special effects. They are not really levitating". If you don't want to believe it, you won't. This is the problem with dogmatism. What you don't want to see, you do not see. When you don't want to believe it, you go into denial. This is why I say that many scientists are in denial about the nature of the mind.The Boy with No BrainThis is a well known case that throws a challenge to modern science. It's the case of Professor John Lorber and the student with no brain.[1] Professor Lorber was a neurologist at Sheffield University who held a research chair in paediatrics. He did a lot of research on hydrocephalus, or water on the brain. The student's physician at the university noticed that the youth had a slightly larger than normal head, and so referred him to Professor Lorber, simply out of interest. When they did a brain scan on the student they saw that his cranium was filled mainly with cerebrospinal fluid. The student had an IQ of 126, had gained a first-class honours degree in mathematics, and was socially completely normal. And yet the boy had virtually no brain. This is not just a fabrication; research has found other people with no brains. During the first world war, when there was such carnage in the trenches of Europe. Soldiers had their skulls literally blown apart by bullets and shrapnel. It is said that the doctors found that some of the shattered heads of those corpses were empty. There was no brain. The evidence of those doctors was put aside as being too difficult to understand. But Professor Lorber went forward with his findings, and published them, to the great disturbance of the scientific community. Billions of dollars are going http://www.bswa.org/modules/icontent/index.php?page=105 (6 of 13) [02.08.2005 18:57:11]SearchBuddhist Society of Western Australia - ArticlesDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...into research on the brain. Current views hold that imbalances in the brain are causing your depressions, your lack of intelligence, or your emotional problems. And yet here is evidence that shows you don't need much of a brain to have an excellent mind.A doctor friend in Sydney discussed this case with me once. He said he'd seen those CT scans, and confirmed that the case was well known in the medical community. He explained that that boy only had what was called a reptilian brain stem. Usually, any baby born with just a reptilian brain stem, without the cortex and the other stuff, will usually die straight away or within a few days after birth. A reptilian brain stem is not capable of maintaining basic bodily functions such as breathing, heart or liver. It's not enough to keep the higher brain functions going. It's not enough for speech, not enough for intelligence, certainly not enough for being an honours student in mathematics. This doctor said, "Ajahn Brahm, you wouldn't believe the problem that this is causing in my field of science. It shatters so much past research. It is challenging so many drug companies that are making billions of dollars in profits". Because dogmatic scientists can't understand how a person with virtually no brain can be intelligent, they are just burying the findings at the back of the filing cabinet, classifying it as an anomaly. But truth just won't go away.The Mind and the BrainAs soon as you start to include the mind, this 'ghost in the machine', in the equations, scientists tend to become discomfited. They take refuge in dogma, and say, "No, that cannot exist". I really took the Sate Astronomer to task over such dogmatism in science.As far as Buddhism is concerned there are six senses. Not just the five senses of science, namely sight, sound, smell, taste and touch but in addition the mind. From the very beginning in Buddhism, mind has been the sixth sense. Twenty-five centuries ago, the sixth sense was well recognised. So this is not changing things to keep up with modern times; this was so from the very beginning. The sixth sense, the mind, is independent of the other five senses. In particular the mind is independent of the brain. If you volunteer to have a brain transplant with me you take my brain and I take your brain I will still be Ajahn Brahm and you will still be you. Want to try it? If it was possible and it happened, you would still be yourself. The mind and the brain are two different things. The mind can make use of the brain but it doesn't have to.Some of you may have had out of the body experiences. These out of the body experiences have recently been the subject of mainstream scientific research. Out of the body experiences are now a scientific fact! I like to stir people up by saying things like that. Recently I saw that Dr. Sam Parnia, a researcher from the University of Southampton Medical School, has given a paper, stating that consciousness survives death.[2] He said that he did not know how it happens, or why it happens, but, he says, it does happen. His evidence was gathered from people who have had out of the body experiences in his hospital. Dr Parnia, investigated and interviewed many, many patients. The information which they gave him, as a cool headed scientist, said yes, those people were conscious during the time they were http://www.bswa.org/modules/icontent/index.php?page=105 (7 of 13) [02.08.2005 18:57:11]User LoginBuddhist Society of Western Australia - Articlesdead. What was especially very convincing was that often they could actually describe to the doctor the medical procedures that were done during the time when they were clinically dead. They could describe it as if they were looking at their body from a position above the table. But how that happens Dr. Parnia can't explain. Why it happens he can't explain. But other medical findings also support the above. Finally, their findings replicated the work done earlier by Dr. Raymond A. Moody in the United States.[3]The evidence proved to those hard nosed doctors that out of body experiences do happen. But how could they happen? If we agree that the mind can be independent of the body, then we have a plausible explanation. The brain doesn't need to be functioning for a mind to exist. The scientific facts are there, the evidence is there, but a lot of scientists don't like to admit those facts. They prefer to close their eyes because of dogmatism.Come and See for YourselfIf you had just one person who had been confirmed as medically dead who could describe to the doctors, as soon as they were revived, what had been said, and done during that period of death, wouldn't that be pretty convincing? When I was doing elementary particle physics there was a theory that required for its proof the existence of what was called the 'W' particle. At the cyclotron in Geneva, CERN funded a huge research project, smashing atoms together with an enormous particle accelerator, to try and find one of these 'W' particles. They spent literally hundreds of millions of pounds on this project. They found one, just one 'W' particle. I don't think they have found another since. But once they found one 'W' particle, the researchers involved in that project were given Nobel prizes for physics. They had proved the theory by just finding the one 'W' particle. That's good science. Just one is enough to prove the theory.When it comes to things we don't like to believe, they call just one experience, one clear factual undeniable experience, an anomaly. Anomaly is a word in science for disconcerting evidence that we can put in the back of a filing cabinet and not look at again, because it's threatens our worldview. It undermines what we want to believe. It is threatening to our dogma. However, an essential part of the scientific method is that theories have to be abandoned in favour of the evidence, in respect of the facts. The point is that the evidence for a mind independent of the brain is there. But once we admit that evidence, and follow the scientific method, then many cherished theories, what we call 'sacred cows' will have to be abandoned.When we see something that challenges any theory, in science or in religion, we should not ignore the evidence. We have to change the theory to fit the facts. That is what we do in Buddhism. All the Dhamma of the Buddha, everything that he taught, if it does not fit the experience, then we should not accept it. We should not accept the Buddha's words in contradiction of experience. That is clearly stated in the K•l•ma Sutta. (AN III, 65) The Buddha said do not believe because it is written in the books, or even if I say it. Don't just believe because it is tradition, or because it sounds right, or because it's comforting to you. Make sure it fits your experience. The existence of mind, independent of the brain, fits http://www.bswa.org/modules/icontent/index.php?page=105 (8 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articlesexperience. The facts are there.Sometimes, however, we cannot trust the experts. You cannot trust Ajahn Brahm. You cannot trust the scientific journals. Because people are often biased. Buddhism gives you a scientific method for your practice. Buddhism says, do the experiment and find out for your self if what the Buddha said is true or not. Check out your experience. For example, develop the method to test the truth of past lives, rebirth and reincarnation. Don't just believe it with faith, find out for yourself. The Buddha has given a scientific experiment that you can repeat.Until you understand the law of kamma, which is part of Buddhism, kamma is just a theory. Do you believe that there is a God 'up there' who decides when you can be happy or unhappy? Or is everything that happens to you just chance? Your happiness and your suffering in life, your joy, your pain and disappointments, are they deserved? Are you responsible or is it someone else's fault? Is it mere chance that we are rich or poor? Is it bad luck when we are sick and die at a young age? Why? You can find the true answer for yourself. You can experience the law of kamma through deep meditation. When the Buddha sat under the Bodhi tree at Bodhgaya, the two knowledge's he realized just before his Enlightenment were the knowledge from experience of the truth of rebirth, and the knowledge from experience of the Law of kamma. This was not theory, not just more thinking, not something worked out from discussions around the coffee table this was realization from deep experience of the nature of mind. You too can have that same experience.All religions in the world except Buddhism maintain the existence of a soul. They affirm a real 'self', an 'essence of all being', a 'person', a 'me'. Buddhism says there is no self! Who is right? What is this 'ghost in the machine'? Is it a soul, is it a being, or is it a process? What is it? When the Buddha said that there is no one in here, he never meant that to be just believed, he meant that to be experienced. The Buddha said, as a scientific fact, that there is no 'self'. But like any scientific fact, it has to be experienced each one for themselves, paccattam veditabbo viññ•h•. Many of you chant those P•li words every day. It is basic scientific Buddhism. You have to keep an open mind. You don't believe there is 'no self', you don't believe there is a 'self' both beliefs are dogmatism. Keep an open mind until you complete the experiment. The experiment is the practice of sila, sam•dhi and pañña, (virtue, meditation and insight). The experiment is Buddhist practice. Do the same experimental procedures that the Buddha did under the Bodhi tree. Repeat it and see if you get the same results. The result is called Enlightenment.Men and women have repeated that experiment many times over the centuries. It is in the laboratory of Buddhist practice that the Enlightened Ones, the Arahants, arise. The Arahants are the ones who have done the experiment and found the result. That's why Buddhism always has been the scientific way. It is the way of finding out for your self the truth of Enlightenment.Buddhism is also the scientific way of discovering the truth about happiness, what most people are interested in. What is happiness? Some http://www.bswa.org/modules/icontent/index.php?page=105 (9 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articlesstudents from our local Islamic school came to visit our monastery a short while ago. I performed a little party trick for them, which was also an illuminating way to demonstrate the existence of the mind. I was trying to explain Buddhism, so I asked them:"Are you happy? Put your hands up if you are happy now".At first there was no response. Then one person responded and raised their hand."Oh! You're all miserable?" I said "Only one person, come on! Are you happy or not?"More students put there hands up."Okay, all those people who put their hands up saying they are happy, with your index finger can you now point to that happiness? Can you give it coordinates in space?" They couldn't locate that happiness.It's hard to locate happiness, isn't it? Have you ever been depressed? Next time you are depressed, try to point to that feeling with your index finger! You will find that you cannot locate depression, or happiness, in space. You cannot give it coordinates, because these things reside in the mind, not in the body, not in space. The mind is not located in space. That's why after a person dies, if they become a ghost they can appear all over the world immediately. People sometimes ask me, "How can that happen?" How can a person who dies, say in New York, appear immediately in Perth? It is because the mind is not located in space, that's why. This is why you cannot point to happiness, you cannot point to depression, but they are real. Are you imagining the happiness? Do you imagine the depression? It's real. You all know that. But you cannot locate it in three dimensional space. Happiness, depression, and many other real things, all live in mind-space.The mind is not in the brain, it's not in the heart. We have seen that you could have no brain but still have a mind. You could take out your heart, and have a bionic heart, or a heart transplant, and you would still be you. This understanding of the mind is why Buddhists have no objection at all to cloning. You want to clone me, go for it! But don't think that if you clone Ajahn Brahm that you'll be able to have one Ajahn Brahm who goes to Singapore this evening, another one who stays in Perth for next Friday night's talk, plus one who can stay in Bodhinyana monastery, one who can go to Sydney, and one who can go to Melbourne. If you clone me, the person who looks like me will be completely different in personality, knowledge, inclination, and everything else. People clone Toyota cars in the same way. They look exactly the same but the performance really depends on the driver inside the car. That's all cloning is, it's just a replicating a body. Sure it looks the same, but is the body all that a person is? Haven't you seen identical twins? Are identical twins the same personality? Have they got the same intelligence? Have they got the identical inclinations? Do they even like the same food? The answer is usually no.Why do people have this problem about cloning? Clone as much as you want. You are just creating more bodies for streams of consciousness to http://www.bswa.org/modules/icontent/index.php?page=105 (10 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articlescome into. Those streams of consciousness come from past lives. What's the problem? You would never be able to predict the result. Suppose you took Einstien's brain, extracted some of his DNA, and cloned a new Einstien. He might look the same, but I guarantee he won't be half as clever.If people want to proceed with stem cell research, which is going to help humanity, then why not? In stem cell research there is no 'being' involved. The 'being' hasn't come in yet. In Buddhism, it is understood that the 'being' descends into the mother's womb at any time from conception until birth. Sometimes it doesn't even go into the womb at all and the foetus is stillborn. The objections to stem cell research are dogmatic, unscientific, and uncompassionate. They're foolish as far as I'm concerned. I think sometimes that I would tear my hair out if I weren't a monk.If you want to look at the scientific evidence for rebirth, check out Professor Ian Stevenson. He spent his whole life researching rebirth on a solid scientific basis at the University of Virginia.[4] Chester Carlson, the inventor of xerography, (encouraged by his wife) offered funds for an endowed chair at the University to enabled Professor Stevenson to devote himself full-time to such research. If it weren't for the fact that people do not want to believe in rebirth, Dr. Ian Stevenson would be a world famous scientist now. He even spent a couple of years as a visiting fellow of Magdalene College in Oxford, so you can see that this is not just some weird professor; he has all of the credentials of a respected Western academic. Dr. Stevenson has over 3000 cases on his files. One interesting example was the very clear case of a man who remembered many details from his past life, with no way of gaining that information from any other source. That person died only a few weeks before he was reborn! Which raises the question, for all those months that the foetus was in the womb, who was it? As far as Buddhism is concerned, the mother kept that foetus going with her own stream of consciousness. But when another stream of consciousness entered, then the foetus became the new person. That is one case where the stream of consciousness entered the mother's womb when the foetus was almost fully developed. That can happen. That was understood by Buddhism twenty five centuries ago. If the stream of consciousness doesn't enter the mother's womb, the child is a stillborn. There is a heap of evidence supporting that.http://www.bswa.org/modules/icontent/index.php?page=105 (11 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - ArticlesScience and BuddhismWhen a Buddhist looks through a telescope, they are not scared by what they might find. They are not scared of science. Science is an essential part of Buddhism. If science can disprove rebirth, then Buddhists should give up the idea of rebirth. If science disproves non-self, and shows there is a self, then all Buddhists should abandon non-self. If science proves there is no such thing as kamma, but instead there is a big God up in the sky, then all Buddhists should believe in God. That is, if it's provable science. Buddhism has no sacred cows. However, I encourage you to do those experiments for yourselves. I'll bet you will find out that there is no one 'in there'. You will find out about kamma. You will find out you've been here before, that this is not your first life. If you don't behave yourselves in this life, you'll have another life to come yet. Do you think you are finished with nappies, with school? Do you really want to go through all that again? If not be careful.So, here is my thinking about science and Buddhism. I think that Buddhism is pure science, a science that doesn't stop 'out there', but also investigates the mind, the 'being', the 'ghost in the machine'. And it doesn't disregard any anomalies. Buddhism takes everything as its data, especially experience, and looks at it scientifically. It is incredibly successful.One of the reasons why people celebrate science is because of all of its achievements in technology. One of the reasons why Buddhism is growing these days is because of all of its achievements in the 'technology of the mind'. It solves problems. It explains mental difficulties. Buddhism succeeds in solving those inner problems because it has all these strategies, these ancient 'gizmos', which actually work. If you try some of these Buddhist gizmos, you will find out for yourself that they produce the goods, they solve your inner suffering and pain. That is why Buddhism is growing. I think that Buddhism will supplant science!Thank you very much.[1] See the article 'Is Your Brain Really Necessary?' Science, Vol. 210, 12 December 1980, by Roger Lewin on Professor Lorber's findings. [2] Sam Parnia and Peter Fenwick, Resuscitation Journal, Vol. 52, Issue 1, January 2002, pages 5-11. 'Near death experiences in cardiac arrest: Visions of a dying brain or visions of a new science of consciousness'. [3] Raymond A. Moody, Life after life: The investigation of a phenomenon Survival of Bodily Death. Alexander Books: Alexander NC, USA, 1981[4] Dr. Ian Stevenson, Where Reincarnation and Biology Intersect. 1997, http://www.bswa.org/modules/icontent/index.php?page=105 (12 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - ArticlesPraeger Publishers, New York, USA.[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=105 (13 of 13) [02.08.2005 18:57:11]Buddhist Society of Western Australia - Articles Main Menu[Back | Show this page in printable format] Page submitted by WebmasterBuddhist Sexual Ethics - A RejoinderBuddhism means many things to many people. To some, it offers wise and compassionate advice on how to lessen the suffering of modem lay life. To others, it is the path to Enlightenment that ends all suffering. Mr Higgins' article in the November issue of Bodhi Leaf refers to the former kind of Buddhism only. The Buddhism that leads to Enlightenment is somewhat different, as we will now show. The place of sexuality in Buddhism is made manifestly clear in the Buddha's First Sermon in which the Great Teacher proclaimed the famous Middle Way:"One should not pursue sensual pleasure (kama-sukha), which is low vulgar, coarse, ignoble and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble and unbeneficial. So it was said. And with reference to what was this said? The pursuit of the enjoyment of one whose pleasure is linked to sensual desire - low, vulgar, coarse, ignoble and unbeneficial - is a state beset by suffering, vexation, despair and fever, and it is the wrong way. Disengage from the pursuit of the enjoyment of one whose pleasure is linked to sensual desire - low, vulgar, coarse, ignoble and unbeneficial - is a state without suffering, vexation despair and fever, and it is the right way. The pursuit of self-mortification... is the wrong way. Disengagement from the pursuit of self-mortification... is the right way... The Middle Way discovered by the Tathagata avoids both these extremes... it leads... to Nibbana."(Ven Bhikkhu Bodhi's translation of the Buddha's words in The Middle Length Discourses of the Buddha, p. 1080f)The Buddha's declaration that the pursuit of sensual pleasures, which include sex, lies outside the Middle Way is reinforced many times in the Sutta-pitaka. For example, in the Simile of the Quail, Sutta No 66 of the Majjhima Nikaya, the Buddha declares:http://www.bswa.org/modules/icontent/index.php?page=52 (1 of 3) [02.08.2005 18:57:19]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more..."Now, Udayin, the pleasure and joy that arises dependent on these five cords of sensual pleasure are called sensual pleasures - a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, that it should be feared... (whereas the pleasure of the Four Jhanas). This is called the bliss of renunciation, the bliss of Enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared." (ibid p.557)Even in the time of the Buddha, some misguided people went around saying that sexual practice was not an obstruction to Enlightenment. The Buddha rebuked them strongly with the well known simile of the snake, comparing their wrong grasp of the Teachings to a man who grasps a venomous snake by the tail, out of stupidity, and suffers accordingly:Misguided man, in many discourses have I not stated how obstructive things are obstructive, and how they are able to obstruct one who engages in them? I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of skeleton... with the simile of the piece of meat... with the simile of the grasstorch... with the simile of the pit of coals... with the simile of the dream... with the simile of the borrowed goods... with the simile of the tree laden with fruit... with the simile of the slaughterhouse... with the simile of the sword stake... with the simile of the snake's head, I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time." (The Buddha in the simile of the Snake, ibid p. 225)Indeed, the Buddha taught that sexual practises not only lie outside the Middle Way, but also that they are part of craving (Kama-tanha, the craving for sensual pleasure) described in the Second Noble Truth as the cause of suffering, they are attachments (Kama-upadana, `the attachment to sensual pleasure'), they are a hindrance to meditation (Kama-cchanda, the first of the Five Nivarana), they are defilement (kilesa) of the mind, they are a fetter obstructing liberation (the fourth fetter, Sanyojana, is Kama-raga `lust') and they have no part in the behaviour an Enlightened being is capable of). The Buddha realised that such Teachings would hardly be received enthusiastically by most, for He said shortly after the Enlightenment: "The world, however, is given to pleasure, delighted with pleasure, enchanted with pleasure. Truly, such beings will hardly understand the law of conditionality, the Dependent Origination (paticca-samuppada) of everything; incomprehensible to them will be the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving, detachment, extinction, Nibbana." (Ven. Nyanatiloka's translation in The Word of the Buddha, p. 2) But then, it is better to be true than to be popular. Ven. Ajahn Chah, the teacher under whom we both trained for many years, similarly taught that sexual practises had to be given up if one aspired for Enlightenment. For example, I remember a Westerner coming to see Ajahn Chah once and saying that he was sexually active but without being attached to the sex. Ajahn Chah completely ridiculed the statement as http://www.bswa.org/modules/icontent/index.php?page=52 (2 of 3) [02.08.2005 18:57:19]User LoginBuddhist Society of Western Australia - Articlesimpossibility, saying something like "Bah! that's like saying there can be salt which isn't salty!"Ajahn Chah taught all who came to him, monastic and lay, that sexual desire is Kilesa (defilement of the mind), it is a hindrance to success in meditation and an obstruction to Enlightenment. He taught that sexual activity should be abandoned if one wants to end suffering. He would never speak in praise of sex. He would only speak in praise of letting go.by Ajahn Brahmavamsoand Ajahn Nyanadhammo[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=52 (3 of 3) [02.08.2005 18:57:19]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterANATTA (NON-SELF)[1]Ven. Ajahn BrahmavamsoNamo Tassa Bhagavato Arahato Samma SambuddhassaSabbe Sankhara Anicca - Sabbe Sankhara Dukkha - Sabbe Dhamma Anatta Ti"All conditioned things are impermanent. All conditioned things are suffering. All dhammas (all things conditioned and unconditioned) are anatta". These are the three basic factors of all existence. It is in order to penetrate these truths that we practice the Noble Eightfold Path. We equip our minds with power through the abandoning of the five hindrances[2]; then we can actually uncover these truths by experiencing the deep states of meditation. In fact, once one of these three basic characteristics of existence (ti-lakkhana) is seen in its fullness one will also see the other two in their fullness. As the Buddha said, "What is impermanent, subject to change, is suffering, and that by its very nature cannot be taken to be 'me', 'mine', or a 'self'. Whatever is taken to be a self will cause suffering" (SN 22, 59)[3]. In fact, the permanent happiness of a self is impossible.The Buddha's teaching on anatta (non-self) is deep and profound because it challenges something very basic to our assumptions about life. The Buddha talked about avijja (delusion) being the root cause of all problems, of all rebirths, the root cause of defilements. He explained what avijja is through the teaching of the vipallasas (the perversions or distortions of view, thought and perception). Namely, the vipallasas say that by view, thought and perception we take what is dukkha to be sukha (happiness); we take what is impermanent to be permanent; we take what is not beautiful (asubha) to be beautiful (subha); and we take what is anatta to be atta, a self (AN 4, 49). Never in that teaching of the vipallasas did the Buddha say that we take what is self to be http://www.bswa.org/modules/icontent/index.php?page=49 (1 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - Articlesanatta. It's always something that is anatta that is taken to be a self. This is because throughout the Buddha's teachings there never was, in any way whatsoever, an atta (self) postulated.Therefore, this Dhamma discourse will explain how the practice of deep meditation, combined with careful investigation uncovers the truth of anatta, so that the illusion of a 'self' can be removed."There is Nothing"Towards the end of his teaching life, Ajahn Chah would visit the Western monks at Wat Pa Nanachat once a week to take a sauna for his health. He would also give a Dhamma talk before his sauna, to offer us some wisdom, encouragement and inspiration. On one of these occasions I remember that after the Dhamma talk, I thought for once, instead of going right away to help care for Tan Ajahn, I would sit meditation and use some of the inspiration from his talk to aid my meditation. So I went around to the back of the Dhamma hall at Wat Pa Nanachat, where no one was and I sat meditation. I don't know whether it was for half an hour or one hour. I had a very nice meditation, a very deep meditation. When I came out afterwards I had a lot of happiness and clarity in my mind.Of course, the first thing that came to my mind after that meditation was to see if I could assist my teacher, Ajahn Chah. So I got up and started walking towards the sauna. Half way between the Dhamma hall and the sauna, I met Ajahn Chah coming in the opposite direction with two or three Thai laymen. He had completed his sauna and he was on his way back to Wat Pa Pong. When he saw me, he obviously perceived that I'd had a very deep meditation and that my mind was clear, so it was one of those occasions when he tried, out of compassion, to enlighten me. He looked me in the eye, as Ajahn Chah could do, and said, "Brahmavamso, tam mai?" which means, "Brahmavamso, why?" I said, "I don't know". He laughed and said, "If anyone ever asks you that question again the right answer is, 'Mai me arai' (there is nothing)". He asked me if I understood, and I said, "Yes", and he said, "No you don't".I'll always remember his reply. As he walked off it was like a profound teaching that he had just shared with me. What he was actually saying here by his teaching, 'Mai me arai' was, there is nothing, just emptiness, anatta. This is a powerful teaching because in our world we always want to have something. We always want to grab on to something, and to say "there is something". But actually, there is nothing.Whether one looks at the body (rupa), feelings (vedana), perceptions (sanna), the mental formations (sankhara, which includes the will), or consciousness (vinnana)[4], for each one of these - 'Mai me arai' - there is nothing there. This is the teaching of anatta. However, it is very difficult for people to accept such a teaching; that there is nothing. The reason that it is difficult to accept is because one almost always asks the wrong questions. It's well known that if you ask the wrong questions then you will get the wrong answers. So it's important to ask the right questions first of all. Looking through the suttas, (the collected discourses of the Buddha) one can find many instances of those questions being asked of the Buddha that did not lead to any purpose or have any use. These were thoughts or questions or inquiries that the Buddha said http://www.bswa.org/modules/icontent/index.php?page=49 (2 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - Articleswere wrongly formed, and most importantly, they were not conducive to Enlightenment.What do You Take Your Self to be?One of those wrongly formed questions is "Who am I?" This is an inquiry that many people in the world follow: "Who am I?" However, a little bit of reflection should make it very clear that this question already implies an assumption that you are someone. It already implies an answer. It's not open enough. Instead, one needs to rephrase the question from, "Who am I?" or even, "What am I?" to, "What do I take myself to be?" or, "What do I assume this thing called 'I' is?" Such questions dig very deep into one's avijja (delusion). Only then can one start to really look at what it is that one takes one's 'self' to be.Consider the human body. Do you consider the body to be yours? It's very easy to say, "The body is not self" when one is young, healthy and fit. The test comes when one is sick, especially when that sickness is very deep and lasting, or can even be life threatening. That's when one can really see at a deeper level whether one is taking the body to be 'me' or 'mine'. Why does this fear arise? The fear is always because of attachment. One is afraid that something which one cherishes is being threatened or taken away. If ever a fear of death comes up at any time, that will show with ninety nine percent certainty, that in that moment one is seeing or thinking that this body is 'me', or is 'mine'.Contemplate this body. Contemplate the death of this body, contemplate the contents of this body, and take it apart as it says in the Satipatthana Suttas (MN 10, DN 22). See that with whatever parts of this body, that it's just flesh and blood and bones. It's just the four great elements (earth, water, heat and air), just atoms and molecules and chemicals, that's all. Continually contemplating the body in this way, one will eventually break down the delusion that this body is substantial, beautiful, delightful and one's 'own'.4 The Illusion of ControlWhen there is a self, there will be things that belong to a self. When there are things belonging to a self there will be control, there will be work, there will be doing. This illusion of a self (taking oneself to be something substantial) is what creates craving and attachment. This is what creates will. That's why when people take the body to be the self, then they go and take it to the gym, they take it to the beauty parlour, they take it to the hair dressers, they wash it, they preen it, they try hard to make it look nice. "This is important, this is me. It's my selfimage." Such people think that it's very important what they look like. They think that it creates their happiness. Other (wiser) people say how stupid they are. Other people tell the truth. The point is that if you take the body to be you, you will want to control it. Some people get upset when they start to get old and ugly and smelly. They start to get upset when they get sick, because they realise they can't control this body.Some people who I've seen dying try and control their body to the very end. To be with someone when they are dying, and to see them struggling for the http://www.bswa.org/modules/icontent/index.php?page=49 (3 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - Articles Main Menulast breath, and trying to control everything, this is one of the saddest things to see in life. This is real suffering. Then you see those other people, who have more wisdom, those who can let go and not struggle at death. Realising that this body is not theirs any more, they don't care about it any more, and they don't try to control it. The 'controller' has gone. When this controlling has gone, then so much peace, ease and freedom naturally arises in the mind.Achievements are Not YoursEven deeper than the body is the stuff of the mind. First of all, let us consider the objects of the mind. So often people identify themselves with their thoughts, or with the perceptions or objects, which come up in their minds. For example, it's so easy to actually take one's achievements to be 'me', or to be 'mine'. If one takes any achievements to be 'me', or to be 'mine', the inevitable result of that is pride, and the attachment to praise. How much suffering results from pride? Every time one does something wrong, one will feel that there is some problem there. Very often because of pride, when one does something wrong, one may even break the precepts[5] and lie, just out of taking one's abilities to be 'me', or to be 'mine'. That's why in the world when someone makes a mistake they usually say, "I wasn't feeling my self today". "When I do something right, that's the real me."People often say that speaking in public is one of the most terrifying things that one can do. This kind of fear is always because of some attachment. One then needs to ask the question: "Fear of what?" "Fear of losing what?" It's always fear of losing what is called 'reputation'. That is to say, the delusions about what one takes oneself to be. All of these things are just conditioned. If I give good talks, it's just because I've had a lot of practice that's all. If I give bad talks, that has nothing to do with me either. Maybe it is because the tea isn't strong enough. It has nothing to do with me. Isn't that marvellous, to take away the sense of self from whatever one does? Then there's no sense of guilt, no sense of fear, of remorse. One doesn't go back afterwards and say, "What I did today was really rotten and horrible". It's just conditioning, that's all.If one takes any success in meditation to be because of one's own abilities, then one misunderstands the law of causality, the law of cause and effect. For example, any skill in meditation that I have is nothing to do with me, it's just because of causes. It's not one's abilities or inabilities that stop success in meditation. Never think, "I can" or "I can't", that is just coming from a sense of self. Create the causes. Once the causes are there, then one will be able to experience jhanas[6] , one will be able to get Enlightened. When one gets to be skilled in creating the causes for deep meditation, creating the causes for insight, and creating the causes for liberation, then one will understand what bhavana (development of the mind) really means.Thoughts are Not YoursWhen thoughts come up in the mind it's both useful and fascinating for one to consider, "Why did I think that? Where did that thought come from?" Very often one can trace these thought patterns back to teachers who inspired you, either in words or in books. Why did you think that thought? Is it really your thought, or is it the thought of Ajahn Brahm, or maybe the thought of your http://www.bswa.org/modules/icontent/index.php?page=49 (4 of 9) [02.08.2005 18:57:29]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...father, or the thought of your mother? Where did that thought come from? Thought does not belong to you. Thoughts come according to their conditions, they are triggered in the mind because of causes. It's fascinating to see that thought is anatta, not 'me', and not 'mine'.Why is it that thoughts obsess the mind? Thoughts come in and we grab hold of them. We make them stay because of the illusion that they are important. People sometimes have such nice thoughts, they come and tell me later, and they call them 'insights'. They are just thought, that's all. Just leave the thoughts alone. Don't take them to be 'mine'. If one takes thoughts to be 'mine', then one will go and beat someone else over the head with them, and argue about who's right and who's wrong. Letting them go is far more peaceful, far more joyful. Thinking is one of the biggest hindrances to deep meditation. Thinking so often stops one from seeing the truth, from seeing the true nature of things.Therefore, give thinking no value. Give it no interest. Instead, give that value and interest much more to the silence. For those of you who have experienced long periods in meditation, where not a thought has been going on in your mind, isn't that nice, isn't that beautiful, isn't that just so lovely, when there is peace in the mind and not a thought coming up? Remember that, cherish that thought of no thought. Then it's a thought that ends thought. All truth, all insight, all wisdom, arises in the silence.The 'Doer' is Not SelfIf one thinks "I am in charge", if that delusion is still there, that will be a major hindrance to one's meditation. This will create restlessness, and there will be craving for this, that and the other. One will never be able to get into jhanas. However, one must understand that the 'doer' cannot let go of doing. This is like trying to eat your own head. That's what people often try and do. They try to do the non-doing. That's just more doing! It has to be like a change, a flip in the mind. It takes some wisdom to see that this 'doing' is just a conditioned process. Then one can let go. When one lets go, then this whole process just goes so beautifully, so smoothly, so effortlessly. With luck one might get into a jhana. In the jhana states the 'doing' has gone and it has stopped for a long time. Coming out again afterwards one will naturally think, "This is good, this is beautiful, this is wonderful". Then one will start to see this illusion of the 'doer'.To do is to suffer. Doing is dukkha, dukkha is doing. When there is doing, it's like a wave on the lake. The stillness is lost. When the stillness is lost, like the rippled surface of a lake it distorts the image of the moon high in the sky. When the lake is perfectly still and nothing is happening, when no one is doing anything to disturb the moment, then the reflection is pure, truthful, real, and it's also very beautiful. The jhanas should give one enough data to see once and for all that this thing, that which we call 'the doer', is just a completely conditioned phenomenon. That insight has profound effects afterwards. Sometimes people ask the question, "If the will is not yourself, if it's nothing to do with you, why bother? Why even bother to get up at four o'clock in the morning and meditate?" The answer is, "Because you've got no choice".http://www.bswa.org/modules/icontent/index.php?page=49 (5 of 9) [02.08.2005 18:57:29]User LoginBuddhist Society of Western Australia - Articles'The Knower' is Not SelfEven deeper than 'the doer' is 'the knower'. The two actually go together. One can stop 'the doer' for a little while in the jhanas, but later it comes back again. One even can stop 'the doer' for aeons by going to the jhana realms after one dies. However, it will still come back again. Once there is a 'knower' it will react to what it knows, and it will create 'doing'.'The knower' is usually called consciousness or citta (mind), which is what knows. That knowing is often seen to be the ultimate 'self'. Very often people can get the perception, or the paradigm, in their minds of perceiving something in here, which can just know and not be touched by what it knows. It just knows heat and cold, pleasure and pain. It just knows beauty and ugliness. However, at the same time (somehow or other), it can just stand back and not be known, and not be touched by what's actually happening. It is important to understand that the nature of consciousness is so fast, so quick, that it gives the illusion of continuity. Owing to this illusion, one misses the point that whatever one sees with your eyes, or feels with the body, the mind then takes that up as it's own object, and it knows that it saw. It knows that it felt. It's that knowing that it saw, knowing that it felt, that gives the illusion of objectivity. It can even know that it knew.When philosophy books talk about 'self reflection' or 'self knowledge', the fact that not only do "I know", but that "I know that I know", or that "I know that I know that I know", is given as a proof of the existence of a self. I have looked into that experience, in order to see what actually was going on with this 'knowing' business. Using the depth of my meditation, with the precision that that gave to mindfulness, to awareness, I could see the way this mind was actually working. What one actually sees is this procession of events, that which we call 'knowing'. It's like a procession, just one thing arising after the other in time. When I saw something, then a fraction of a moment afterwards I knew that I saw, and then a fraction of a moment afterwards I knew that I knew that I saw. There is no such thing as, "I know that I know that I know". The truth of the matter is, "I know that I knew that I knew". When one adds the perspective of time, one can see the causal sequence of moments of consciousness. Not seeing that causal sequence can very easily give rise to the illusion of a continuous 'knower'. This illusion of a continuous 'knower' is most often where people assume that their 'self' resides.However, as it says in the suttas, one can see that even knowing is conditioned (sankhata) (MN 64). One can see that this too rises because of causes, and then ceases when the causes cease. This is actually where one starts to see through the illusion of objectivity. It is impossible to separate the 'knower' from the known. As the Buddha said many times, "In all of the six senses, such as the mind base, when mind base and mind objects come together it turns on mind consciousness. The coming together of the three is called phassa (contact)" (eg. MN, 28). Consciousness is conditioned, it has its causes, and it's not always going to be there. During the experience of jhana one is totally separated from the world of the five senses. All five senses have disappeared. All that's left is mind, mind base, mind experience. One then knows clearly what mind (citta) is.http://www.bswa.org/modules/icontent/index.php?page=49 (6 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - ArticlesUnderstanding the Nature of ConsciousnessOnce one knows what mind consciousness is (mind activity, the mind sense), then one can actually notice outside of the jhanas, in ordinary worldly consciousness, that whatever one sees is followed immediately by a different type of consciousness. Different types of consciousness are arising and passing away, one after the other. Maybe it's another sight consciousness, and then mind consciousness, or maybe taste consciousness, and then mind consciousness. This mind consciousness follows immediately, so close behind the other five types of sense consciousness, that it gives the five senses an illusion of similarity. When one sees something, when one hears something or feels something with the body, what is in common with those experiences? What gives it the illusion of sameness? After experiencing jhana one will know that there is this mind consciousness always following behind; holding the hand, so to speak, of the other five senses. Once one sees that, then one can understand why there's an illusion of continuity in the experience of consciousness.'Knowing' is like the particles of sand on a beach. From a distance it looks like there is no gap, no space, between those grains of sand. Then one goes closer and closer and closer and sees that there are just grains of sand, and in between those grains there is nothing. Nothing runs through those grains of sand. Like water in a stream. It looks like there is a continuous flow. However, once one gets closer with a microscope, an electron microscope, one can see that between the water molecules there is nothing, just space. One can then see the granular nature of consciousness. One consciousness arises and then another disappears. As it says in the Satipatthana Samyutta, "cittas arise and pass away" (SN 47, 42).A person who still thinks they are the citta (mind), 'the knower', might be able to let go of the body, and get reborn into the jhana realms. But they would have to be reborn into this world again. They are again subject to more rebirths, more suffering. This is because they haven't fully let go of bhava (being). This person has not yet eradicated bhava-tanha (the craving to be), which results from taking the 'knower' to be self. It's like the simile of the tadpole. The tadpole is hatched in the pond, always in the water, and therefore it can't understand what dry land is. However, when the tadpole grows up to be a frog and leaves that water for the first time it carries the water on it's back. It's wet and slimy, but at least it knows what dry land is and it gets an idea for the first time what dryness is.Getting Out of the Pond, and Onto Dry LandThe only way that one can understand what is meant by, "the self is not 'the doer'" is to get into a jhana. This means that one is getting out of the pond of doing. The only way that one can really understand that 'the knower' is not self, is to get out of the pond of the five senses, and to stay just with the sixth sense. With just the mind consciousness remaining, then after a while, whether one likes it or not, whether one thinks it's true or not, one will actually see that that which is called 'knowing' just arises and passes away. It is granular, it is fragmentary.http://www.bswa.org/modules/icontent/index.php?page=49 (7 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - ArticlesThe whole purpose of these jhanas is to learn through practice, bit by bit, to let go of more and more consciousness. It's like slicing away at mind consciousness. Allowing consciousness to cease, by calming it, settling it, and allowing it to go to cessation. Then the consciousness completely ceases for long periods of time in what's called nirodha-samapatti (the attainment of cessation). This is the cessation of all that is felt and all that's perceived asanna-vedayita-nirodha). Any person who experiences this attainment, they say, will be an arahant or an anagami afterwards. Why? Because they've seen the end of consciousness, they've touched that as an experience.With this experience there is no longer any thought or theories or ideas. This is bare experience. All that one formerly took to be 'me' is seen as just delusion (avijja). What was anatta? One will realize that for many lifetimes, one had taken all these things to be a self, and that the result was so much birth and consequent suffering. The cause was so much controlling and doing and craving (tanha). Wriggling through Samsara, wriggling towards happiness, wriggling away from pain, always trying to control the world. It's not what one would like to see. However, through the experience of the jhanas, and the surmounting of conditioning, one has gone beyond all of that. It is not what one has been taught. It is what one has seen, it is what one has actually experienced. This is the brilliance of the Buddha's teaching of anatta. It goes right to the heart of everything.They say that the Dhamma is the source. One is not going outwards to its consequences, one is not getting lost in papanca (mental proliferation). One is going right in to the very middle, the very essence, and the very heart of the atta, what one takes to be 'me'. From the body into the mind, from the mind into 'the doer', from 'the doer' into 'the knower', one can then see that one is not 'the knower'. It's just causes and conditions. That's all it is, just a process. Then one will understand why the Buddha said that he doesn't teach annihilation. Annihilation means that there is some thing there that existed, which is now destroyed. Nor did he teach eternalism (that there is some thing there that is never destroyed). He taught the Middle Way, namely Dependent Origination.The process that one has taken to be a self for all these lifetimes is just an empty process. Cause effect, cause effect, cause effect - just a process. "When there is this, this comes into being. With the cessation of that, that ceases." That is the heart of the Buddha's teaching. Everything is subject to that law. If one can see everything as being subject to that law, then one has seen fully into the nature of anatta. Samsara has been mortally wounded; and one will soon make an end of all birth, old age, death and suffering. If, however, there is just a tiny bit left, which one hasn't seen, just a tiny bit - that can keep one stuck in Samsara for aeons. Sabbe-dhamma-anatta'ti. The whole bloody lot![1] Dhamma discourse given by Ajahn Brahmavamso at Bodhinyana Monastery on 19th September 2001, during the annual three-month Rains Retreat.[2] The five hindrances are: sensual desire, ill will, sloth-and-torpor, restlessness-and-remorse, and doubt. In the suttas these are said to be the http://www.bswa.org/modules/icontent/index.php?page=49 (8 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - Articles'nutriment' for ignorance (AN 10, 61).[3] References to suttas: AN = Anguttara Nikaya, MN = Majjhima Nikaya, DN = Digha Nikaya, SN = Samyutta Nikaya (references to book number, then sutta number).[4] These are the five khandhas, or 'groups of existence', which the Buddha taught compose the entirety of sentient human existence.[5] In Buddhism there are 5 core precepts, (moral codes) for wholesome bodily and verbal conduct, which are undertaken; to abstain from: killing, stealing, sexual misconduct (ie. adultery), false speech, and intoxicants like alcohol, which give rise to heedlessness. For monastics the main additional precepts are: celibacy and not handling money.[6] Jhanas - deep states of meditative 'absorption', where the mind becomes united with one object for long periods of time. In these states the five hindrances have been abandoned. The mind dwells within itself and in these states of refined bliss there is no impingement at all from the five external senses.[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=49 (9 of 9) [02.08.2005 18:57:29]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterI KNOW, BUT I DON'T KNOW: THE CONTEMPLATION OF DEATHA Talk given by Ajahn Brahmavamso to the monks at Bodhinyana Monastery on 20th December 2000.Sabbe satt• maranti ca marimsu ca marissare,Tath'ev•ham mariss•mi, n'atthi me ettha samsayo.Many of you will recall that gatha, which I chanted in P•li at the beginning of this talk. It means, 'All beings will die, they are of the nature to die, and I too will also die, of that I have no doubt'. It's one of those beautiful chants which we have in Buddhism. It relates to the fact that every one of us will die. I will use this contemplation of death for today's Dhamma talk.In particular, this afternoon, I was thinking about the block of land, which we are purchasing opposite our monastery. I thought what a wonderful thing it would be if we could use some of that land as a Buddhist crematorium. The monks can go there in the evening and just contemplate death, next to, or even inside, the crematorium. Contemplation of death is part of our tradition.The Illusion of LifeI told the lay people, who are soon going to accompany me to India and then to the North East of Thailand, to Wat Pah Nanachat, the monastery where I spent so many years, that if they are lucky, there's a good chance that they might see a Buddhist funeral. There the body of the person who has died is not sanitised by embalmers. It's just put into a very simple coffin so that everyone can go and look at, and even touch, the person who has died. It is then burnt out in the open. The very cheap wood of the coffin quickly burns away to reveal the body. The body burns away part by part, bit by bit, and you can see the members of the body come apart from each other. You can see the skull pop and explode, and all the other parts of the body eventually just being burnt away. After many hours, all that's left are the bones. To be able to see death in the raw is a marvellous privilege in http://www.bswa.org/modules/icontent/index.php?page=95 (1 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articlesones life. By sanitising death we are preserving the illusion of life.The illusion is that life will go on forever. The whole purpose of life is just the seeking of pleasures and amusements, and the accumulation of wealth. In the perspective of death, all of those foolish things, which we do in life, appear so obviously stupid. We see them as things that are completely worthless.We heard recently of a couple of monks who disrobed. If only they could have gone to a funeral, and been able to watch a body being burnt, they might have been able to see themselves in those flames. That will surely happen to them one day. All of the searching: for sensory pleasures, for having relationships, getting married, having houses, accumulating wealth and cars, having experiences, going up the Amazon, or trekking in the Himalayas; what does all that mean in the face of death?Asoka's BrotherOne of my favourite anecdotes on death is the story of Asoka's brother.[1] Asoka was the Indian Emperor who became a Buddhist. Asoka had a brother, named V´tasoka, who seemed completely unspiritual, and was into sensory pleasures. Being the brother of the Emperor afforded him many opportunities to indulge in them. In order to lead his brother into understanding the Dhamma, Asoka set a trap for him.As I re-tell the story, with some literary licence, the Emperor was in his bath while his robes and insignia were laid outside. Asoka had arranged for some of his close advisers to be walking with his brother and, as if by accident, to come through the bath house. Pointing out the Emperors robes just lying on the bench, the advisers said to Asoka's brother, 'Why not try these on for size? Who knows? One day when your brother dies, you will probably be Emperor. Try them on. Go on, it will be alright'. At first the brother would not do it. He knew that it was illegal to do so. But in the end his pride got the better of him. Who wouldn't like to dress up in the Emperor's clothes? It was all pre-planned, and so as soon as he was dressed in the Emperor's clothes, the Emperor Asoka came out of the bathhouse and caught him!The Emperor asked: 'What are you doing? Are you usurping the throne? Are you a traitor?' Because this was a crime, the Emperor said, 'Even though you are my brother, I have to administer the law impartially. The penalty for this is death.'Despite his own brother's desperate pleas for mercy, the Emperor insisted on maintaining the law and having his unfortunate brother killed. However, he added, 'Seeing you are my brother, and you would like to be Emperor so much, for the next seven days you can enjoy all the pleasures of an Emperor. But you will have none of the responsibilities. You can enjoy my harem. You can have whatever you want to eat. And whatever entertainment I enjoy, you can enjoy as well. The pleasures of the Emperor are yours for seven days. But after seven days, you will be executed'. Then the Emperor left.http://www.bswa.org/modules/icontent/index.php?page=95 (2 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - ArticlesAfter seven days, the Emperor Asoka summoned his brother to the place of execution. The Emperor asked him, 'Did you enjoy the harem, all those beautiful girls? Did you enjoy the best food from my kitchens? Did you enjoy my musicians and other entertainers?' The brother looked down at the ground, his shoulders drooping and said, 'Could I enjoy all that? I couldn't even enjoy one night's sleep. How can you enjoy anything when you know that you are soon to be executed?'The Emperor smiled and said, 'Now you may understand!'Whether its seven days, seven months, seven years or seventy years, how can you enjoy the pleasures of the senses, such as: sex, sport, movies, travelling or accumulating possessions? How can you enjoy all that when you know that you are going to be executed? Whether it's seven days, seven months, seven years or seventy years, soon you are all going to be dead.Through this experience, the brother learnt much of the Dhamma. He became a devout Buddhist from that time on and kept the precepts. His insight into the meaning of death made very clear that which is important in life.I Know, but I Don't KnowThe Buddha wanted his monks to contemplate their death in the same way. It is as if you are all going to be executed! Life is a death sentence! We are all on death row in this monastery, but we don't know how the execution is going to take place, and we don't know exactly when. A weaver's daughter once responded to a series of questions from the Buddha, by answering, 'I know, but I don't know'. The Buddha smiled and acknowledged her wisdom. Someone asked her afterwards, 'What do you mean by you know, but you don't know?', and she replied that she knew that she would die, but didn't know when she would die (Dhp-a, XIII. 7).Insight into death rearranges your priorities. So what is important for you? You are soon going to die, and after your death you are going to be carrying the kamma of this life into your future lives.Any person who doesn't believe in rebirth is going to get a great shock when it happens. It's true. Reincarnation is real. You will soon experience this for yourselves! Embracing the reality of your death and subsequent rebirth gives you a different perspective on how to live your life.As monks, we have the ten reflections for one who has gone forth. The tenth is a reflection on our deathbed. (An X, 48)[2] It is traditional to ask a monk on his deathbed, 'What states of Jh•nas have you achieved? What stages of liberation, or Enlightenment have you reached?'Good monks do not tell even their friends about such attainments, unless they are close to death. That's why it is an old tradition to ask monks that question only on their deathbeds. I encourage you to do the same. Ask your fellow monks when they are near death, 'What have you achieved? What have you realized?' Such questioning brings back a sense of urgency to http://www.bswa.org/modules/icontent/index.php?page=95 (3 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articleswhat we are doing in this monastery. We don't want to live for years and years in this or other monasteries, going from place to place in the Buddhist monastic world, and then find at the end of our life that we are no further along the Path to Liberation than when we started. We don't want to find that we haven't made proper use of this wonderful opportunity to experience a Jh•na, or to at least achieve Stream Winning. I say this because if you don't realize these things in your life as a monk, after death who knows what might happen?Throwing Up a StickIn one of the stories from the suttas, the Buddha said that your future rebirth is so very uncertain. It's like throwing a stick into the air. You can't be sure which end it is going to fall on. In the same way, you can't be certain after death if you will fall into the fortunate realms or the unfortunate realms! (Sn 15. 9)That impressed me. But it also scared me, when I first read it. We all think that if we make lots and lots of good kamma then we are certain of a happy rebirth. And you do make good kamma, because you are all good monks. You keep the precepts very well. The novices are good, they are great novices. Even the visitors who come here are all very high minded. They are pure minded beings for the most part. As beings in the world go, you are the cream. However, even if you live a very good life, even if you are a monk for many years in this life, if you don't penetrate to Stream Winning then you can't be certain what rebirth is going to follow!All that you can achieve by making lots of good kamma is to make one end of the 'stick' heavier. Then the chances are it will fall on the heavy end, and your good kamma will ripen into a beautiful rebirth. But the sutta very clearly says that even though one end is heavy, every now and again that stick will land on the lighter end. So, even if you make lots of good kamma, the bad kamma that you have performed, either in this life or in previous lives, is still there. Because of that bad kamma, which hasn't been used up yet, there is always the chance of being reborn in a very unfortunate rebirth.That is the fear of sams•ra. It's not just old age, sickness and death in this life. Its also, old age sickness and death in future lives, in less pleasant lives than the one you are in now. Even though you may be a good monk, a good novice, or a good lay person, it's still uncertain what your rebirth is going to be. This fact makes you put forth more effort on your spiritual path. It makes you more diligent. Where does diligence come from? Where does that effort come from? It only comes when you see how dangerous rebirth is.Letting GoI gave a talk last night to lay people about the meditation on letting go, of just doing nothing. To be able to do nothing, you have to be able to understand that doing nothing is important. That letting go within the mind is valuable. Just sitting down meditating is a matter of life and death, more important than any other business. Meditation is more important than our finances, our relationships, our children, our vehicles, or our possessions. It http://www.bswa.org/modules/icontent/index.php?page=95 (4 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articlesis more important even than going out and working for the community. It's more important than everything else because it's the only way to make an end of suffering.Accumulating wealth, what meaning has that? It all disappears when you die. Indulging in the pleasures of life, even if you manage to get them in great amounts, usually just bring lots of frustrations. If you do get lots and lots of pleasure in this life, so what! It always disappears in the pain and fog of old age. One of the things that you notice in life, as you get older, is that most of the pleasures in life occur early on and the pain of life is what you're mostly left with at the end. Knowing this, seeing the dangers in life, why does anybody get involved in all this wasting of time?We can go around teaching others, or writing books for others, and spreading the Dhamma, but is that really our duty in this life? So many people are spreading the Dhamma, but so few people are realising the Dhamma. Sometimes you wonder what we are spreading anyway. If you don't realise the Dhamma for yourself, you run the risk of spreading muck around. And people will take up that muck, thinking that it's Dhamma. Sometimes people give teachings on muck, and everyone thinks how Enlightened they are; but it's all muck Dhamma. It's not real Dhamma. They haven't realised the Dhamma for themselves. That's a great shame for this world. We don't really need people spreading Dhamma as much as we need more people realising that Dhamma.The Purpose of LifeWhen you start reflecting on death, everything starts to become so clear. You realize how foolish you have been. During my life I have wasted so much time, when I really didn't have time to waste. When I look back on my early years as a monk, I did waste too much time. But fortunately I had enough good meditation as well. Now as a forty-nine year old monk I can't afford to waste any more time.I look at all the opportunities young monks have, and sometimes, well, they don't make good use of those opportunities. They don't hang around in their huts, or on their walking paths for hour after hour, walking and sitting, walking and sitting. They don't use the time in between walking and sitting to study the suttas, and to contemplate their meaning. If you are wasting time, isn't that a shame!Here we have one of the best monasteries in the world and some of the best facilities. Of all the monasteries that I have been to, this is one of the best. It's as good as it gets. Sometimes, just living in a forest takes so much effort. In the forest monasteries that I knew in Thailand, you had to spend so much of the day just walking the long distance for the alms round, and then working in the monastery in the afternoon. The time for seclusion to meditate was very limited.So, reflect on the following: 'I don't know how long I'll have these facilities. I don't know how long I'll be healthy enough to do this'. There are enough monks here with bad backs or bad knees, bad this and bad that. If you're a healthy monk, or even a reasonably healthy one, if you can sit meditation, http://www.bswa.org/modules/icontent/index.php?page=95 (5 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative Commonscross your legs and straighten your back without too much pain, you are extremely fortunate. You won't always be like that. Use this opportunity now!It's not just your body that is going to die, your good health will die, your energy will die, and your opportunities will die. So reflect on death, as it says in the suttas, as if your turban was on fire. In other words, death gives precedence to the practice, and it makes the Eightfold Path[3] the most important thing in the world. It gives the Path priority over everything else. It would be wonderful if people had that understanding of death to the degree that they embraced it all the time. It would be wonderful if they had that mindfulness, which remembers that death is always stalking you. Death can happen at any time!Therefore, what's important to me is to develop the Eightfold Path as much as I can, as deeply as I can, so that I can experience the Jh•nas. It's important that I can experience the Paths and Fruits of this practice. It's important that I can be free. Free first of all from the lower realms, and eventually from rebirth altogether. Otherwise death becomes very scary, even for great practitioners. They can fall so easily if they haven't got this security from bondage, this security from all bad rebirths. We use these reflections on death to generate a sense of urgency.As we travel the Eightfold Path, we should not use force. We don't 'do' the practice, it is something we allow to happen. We renounce all other business in our lives. I've often noticed that if you just allow this path to happen, it happens so beautifully, so powerfully and so effectively. The problem is we don't allow the path to happen. We are too busy doing other things. It's quite clear what we are supposed to be doing.We know the section of the Eightfold Path about virtuous conduct; Right Speech, Right Action, Right Livelihood. Everyone in this monastery, even if you are in this monastery temporarily, can tick off those three parts of the Eightfold Path. You're fulfilling them, that is of course, as long as you are keeping the rules and the precepts of this monastery.Now as to Right Effort, (it is unfortunate that we have to translate these terms into English), as soon as you say right effort, people think of striving and struggling, and forcing and controlling, and doing. If we can somehow turn our minds to effort without doing, to a practice of letting go, then we have gained some deeper understanding about what right effort truly means. It's the effort to let go, not the effort to add to or to get rid of, that is one of the hardest things for the Western mind to get around. Often people waste so many years and so much of their time just trying too hard.It's the Arahants, and the people who have great wisdom, who have no difficulty. Those of you who have studied P•li, come across this again and again. Jh•nas are easy for the wise; they are attained with no difficulty. You should reflect on how these states can be attained without difficulty? It is because those people know the path to entering the Jh•nas. It is the 'no difficulty' path. So don't make it difficult! If you can let go, disentangle yourself from the past and the future, then there is no difficulty. Let the past and the future die for you, so that you've only got the present moment. Let http://www.bswa.org/modules/icontent/index.php?page=95 (6 of 12) [02.08.2005 18:57:41]SearchBuddhist Society of Western Australia - ArticlesLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...all thinking die. Then there is no difficulty. What does it mean when you die to all your past? All the things you worried about, and all the concerns about the past, it's all gone. And as for the future who knows?Into the LightThe present moment is the only thing that you ever have. When you die your body and all your concerns, are taken away from you. What were you worried about? Let it all go. Allow your thinking, thinking, thinking, to die. When a person's dead, they are brain dead, there's no brain activity. When a person dies, often in the first moments after death, there is that silence of the mind, before the mind made body can start to name things, and start to conceptualise about what they are experiencing. For the first few seconds or even longer, it's a time of silence, a different type of perception. This is similar to what one can do in one's meditation, let go of that inner chatter, allow it to die, as if you are dying. Many people when they have been close to death have had spiritual experiences. In many traditions, they have experiences of dying to the world and becoming wise afterwards. The experience which Therav•da monks of our tradition have is that when they get into Jh•nas, they die to the body and become wise to the nature of the mind.That experience of allowing every thing to disappear is so similar to the process of dying, that the reflection on dying can very easily be incorporated into the practice which leads into Jh•nas. Die to the past and future. Die to the thoughts. Die to the body, and eventually die to the breath. It's as if you take your last breath as you are meditating. In other words your body becomes as still as a corpse, you completely let go of the breathing, and go into the nimitta. It is just like that when a person dies. They go out of their body into the light that is the same as the nimitta.Really we're talking about an amata state (a deathless state). Amata is a word that is used in P•li. The word death, marana, is always about the death of the body. The death of the mind is called Parinibb•na, but the death of the body is always marana. The past participle of that is mata, dead or died. But do you know what really doesn't die? If you've contemplated this through deep meditation, you know it is this stream of consciousness. It's that which carries on after death. In that sense, the stream of consciousness is amata, because that is beyond the physical death. It's that which can be reborn in the r•pa realms (material realms) or the ar•pa realms (immaterial realms). However, that's not the end of things. I think that word amata was popular in the time of the Buddha because, like most people even today, when they talked about some sort of salvation, it was very much a materialistic idea. It was the idea of going into a state of amata, of deathlessness, where they could 'be' forever and ever and ever, without having to worry about death. Some sort of heaven realm, some sort of eternity realm. Perhaps the way the Buddha used the word amata was taking it from common usage and giving it a different meaning. But from experience, what doesn't die is the stream of consciousness, the mano viññana or mind consciousness. In Jh•nas you can actually know what mind consciousness really is as an experience.In the Jh•nas it is as if the body has died along with all the conceptions of http://www.bswa.org/modules/icontent/index.php?page=95 (7 of 12) [02.08.2005 18:57:41]User LoginBuddhist Society of Western Australia - Articlesthe world, all feelings, everything that is concerned with the world and the body. So really the Jh•nas are death-like states, in the sense that the body has gone, it has disappeared. The worlds of the past and future have gone, they have disappeared. All your possessions have gone, they have disappeared. All your thoughts have gone, they have disappeared, along with all the struggling and doing. The coming and going, has gone, they have disappeared. Can you understand me? Can you understand what the word 'death' means? It means transcending this body. It is letting go of the body. The problem is of course, that most people when they die go and get born again, and then they have to die all over again. They keep on doing that because they don't fully die to the world, they die a little bit, but they still want to experience some more.So you have to learn how to develop the meditation of letting go, that effort which abandons all the plans and busyness, all of those little fetters, those little knots, which tie you to this worldly body. It's fascinating to sometimes reflect on just how wisely you've spent your day. What's occupied your mind today? Do a statistical analysis. How much of your mind has been occupied today with the body, or with the world, or with the monastery, or with your own affairs? And how much has been occupied with the affairs of the deathless? That will give you a good idea of why you're not getting Enlightened. We have to be more occupied with the deathless!A Place of SimplicityI've been struggling for many years to try and make this monastery a place where you don't need to worry about much. To organise it so that all of the basic human needs are provided for. Out there in the world people have to struggle so much just to survive, to have a house, and food to get by. It's so complex out there. The whole ethos and meaning behind the monastery is to be a place of simplicity. A place where the time you spend looking after this body, feeding it, washing it, and housing it is so little, that you can devote the majority of your time to the deathless, that which lies beyond the body. However people always tend to make life more complex. They always make things more difficult: taking the body from one place to another, getting it healthy, feeding it, and washing it, or whatever else it is that we do with our bodies. There is so little time left for the mind. When we've developed the perception of death, and its opposite, the deathless, we can incline and spend more time on that which is beyond death. Even though you may not have experienced those states yet, in this life anyway, there is something that recognises the existence of the state of mind that is beyond the body. By just knowing that much, it's like a whiff of scent. It is enough to show you what direction to go.Remember that all the doing, which we think is right effort, keeps us with this body, keeps us with the past and the future; so it is not the correct type of doing. It's effort which leads to more entanglements. The effort which leads to letting go is remembering that this doesn't belong to me. It is c•ga, giving up and abandoning. That's why this monastery can be a prison if you don't want to be here. But if you're completely content here, if you're completely happy, then it's not a prison any more. It's contentment that frees you. Letting go is thinking that it doesn't belong to me. I'm content with whatever's happening. Its an•laya, or freedom from attachment. It's the http://www.bswa.org/modules/icontent/index.php?page=95 (8 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - ArticlesTeflon mind, nothing sticks to it, nothing can land on it, and its patinissagga, always giving up, relinquishing; going in the opposite direction to attaching. It's actually throwing things off rather than allowing things to land on you and to ingratiate themselves with you. That's the effort to let go. That's the effort that leads to the transcending of death.When you let go of all these things, everything disappears: the body goes, the world goes, the huts go, the books go, the illnesses go, the Buddhist Society of Western Australia disappears. Everything is gone, and you realise what monastic life is all about. The holy life, at least the start of it, is all about going into the realms of the mind. And if you have got into Jh•nas, an insight that comes automatically after those Jh•na states is that the stream of mind consciousness has died to the body. There has been a separation. It is just like the Christian idea of the soul leaving the body. It is the stream of consciousness that leaves the body, not physically, because these are different planes. The realm of the mind, mind space, is not something that you can measure in physical space. It is a parallel universe if you like, but that parallel universe, the mind space, is independent. It is completely unaffected, if it wants to be, by the four dimensional world of space and time.Nibb•naTo know that much means that there will never be a fear of death, because you know what death is. It's the death of the body. It's the death of the five senses, the ending of that entire world outside. Such understanding gives you a different perspective. It is one of the greatest treasures, one of the greatest happinesses, that you have ever found. All the pleasures of the world seem to be so useless, so trivial and petty. You really wonder why you've been messing around: with relationships, with sex, with getting married, with accumulating wealth or keeping wealth. What a foolish thing to do spending your life running around, backwards and forwards, when you could have these beautiful blissful states of mind! That's why I've always encouraged people by hook or by crook, somehow or other, to get a taste of those states. One taste will change your life and give you a different perspective. Even though it may have been only one taste many years ago, you can't forget that. You can't ignore it because it's a powerful transforming experience. It gives you an idea an experience of what is possible, what it means to let go of the k•ma loka, the world of the body, the world of, birth, old age sickness and death.When you look at the world of the mind, you see that the mind doesn't get old, and it needn't get sick. The mind really only gets sick if you let it get sick. That's why the Buddha said that even though the body is sick, the mind does not need to be sick. (Sn III, 1) So even though the body gets sick, don't let the mind get sick too. The stream of consciousness can be completely above that. If you can do just that much and completely let go of the world of the body, then you will at least be an An•g•mi, a Non Returner. When you die you will go up to the realm of the mind, play around there for a few aeons and from there, Nibb•na. I shouldn't really say this, but it's not a bad way of exiting from sams•ra. The Buddha would quite rightly criticise me for advocating any type of existence, even in the An•g•mi realms. The Buddha says it's just not worth it, it's best to Nibb•na as soon as you can.http://www.bswa.org/modules/icontent/index.php?page=95 (9 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - ArticlesNibb•na is like another level of death. It is the end of the mind. Ordinary death is the death of things relating to the body, the death of this world, the losing of all your possessions, and separation from what you loved. Old age and sickness, they're just the messengers of death, the precursors, just the signs that death is coming. 'Death is coming!' It's just like the first bills you get, the first reminders, saying if you don't pay within a few days you are going to be taken to court. They're the warning notices, and then suddenly it just comes.Old age and sickness, they are all part of death. It's amazing how people can completely neglect and deny those warning signs. They get old, old, old and they think they're still going to live for a long time, they get sick, sick, sick and they think they are always going to get better. These are the warning signs that: 'Death is coming. Death is coming. Death is coming.' If you've got a bad back today, that's a warning sign that death is coming. If you have a headache, or stomach ache, if you feel a bit low in energy or even if you've just had a cold, that's death coming. Always remember that. These symptoms are like death knocking on the door, you may not be quite ready yet, but it doesn't really matter. Death will just break in, like a home invader, and drag you away, whether you are ready or not.Summary and ConclusionSo it's good to be ready. You do that by preparing to let go of this world. This world is useful in as much as it provides a means for the holy life to be lived. This body is useful in that it provides a vehicle for you to be able sit down and meditate, and gain the Jh•nas, and the consequent insight the enables one to leave sams•ra. That's the whole purpose of the body, the purpose of the senses, and the purpose of this life. However people who don't know the purpose of life, the meaning of life, just waste their time and do foolish things. They go around and around, like children on a merry-go-round, thinking that it's so good, so wonderful and so enjoyable. Doing the reflection on death again and again, allows you to let go of a lot of the useless pursuits in your life.Even those of you who are senior monks in this monastery, what do you really want to achieve? You might die tonight. What's important to you? Is it finishing off that letter, or is it meditating and getting into Jh•na. You may only have another week or two, who knows? What's really important to you? Just before your death do you want to look back and be able to say: 'I've used this life properly? At least I've had a Jh•na, (or even better) I've got Magga Phala, the Fruit of the Path.' Then you can die at ease, and you've used this life as it's supposed to be used. You've made the best of your opportunities. So be diligent. Know the Path, and know what works!Make that effort, which is a letting go. Remember, 'this doesn't belong to me'. The body doesn't belong to me. This monastery doesn't belong to me. My letters doesn't belong to me. My family doesn't belong to me. My past, my history, don't belong to me, and neither does my future. You own nothing in this world. Death teaches how little you really own. The body belongs to nature. The past belongs to fantasy. The future belongs to stupidity. You own nothing. All your thoughts belong to your conditioning. http://www.bswa.org/modules/icontent/index.php?page=95 (10 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - ArticlesYou own nothing, nothing, nothing. My robes just belong to the earth. All the possessions in my hut belong to the earth as well. All that is mine will one day go to the rubbish dump. It will be incinerated.I thought when I first came here, that I would build this monastery strong so that it would last for hundreds and thousands of years. And already you can see it is falling apart. Cracks are appearing in the walls of your huts. The monk who told me he saw cracks appearing in the wall of his hut should look at his own body and see the cracks right down his own body. We're falling apart. We're crumbling. Soon we'll be dust like that hut.When we look at things in this way, we get everything into perspective. The crack in the wall of your hut is showing you death. You're grateful to the harbinger of death for encouraging you to let go and develop the deep meditations. You are dying to the body, dying to world, and dying to the defilements that keep you in that world. You are liberating yourself, owning nothing, and being content with owning nothing. When you're content, you need nothing. When you're content you're dead to desires. When people die you write on their gravestone, 'Rest in Peace'. When you're in Jh•nas you are resting in peace, and Nibb•na is the only true peace.These are some reflections about death, reflections about Nibb•na, reflections about the body, the world and the mind. So please be diligent, life is fading away so fast.[1] Adapted from the Asok•vad•na, John S Strong: New Delhi, Motilal Banasidass, 1989. [2] The Ten Reflections of a Monk: (AN10, 48) 1. I have entered a life beyond caste or class.2. My life is dependent on the generosity of others.3. My conduct must be different from that of a lay person.4. Do I reproach myself in regard to virtue?5. Do my wise fellow monks reproach me in regard to virtue?6. I must be separated and parted from all that is dear and beloved to me.7. I am the owner of my actions, heir to my actions …http://www.bswa.org/modules/icontent/index.php?page=95 (11 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articles8. How do I spend my days and nights?9. Do I delight in solitude?10. If I am questioned about my attainments by my fellow monks at the time of my death shall I be dismayed? [3] The Eightfold Path consists of:(Wisdom)1. Right View or Understanding.2. Right Thoughts or Intentions.(Morality)3. Right Speech.4. Right Action.5. Right Livelihood.(Mind Development)6. Right Effort.7. Right Mindfulness.8. Right Concentration = Jh•na[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=95 (12 of 12) [02.08.2005 18:57:41]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by SolHannaThe Basic MethodofMeditationAjahn BrahmavamsoJanuary 2003PRINTED FOR FREE DISTRIBUTIONThe Basic Method of MeditationFirst published by Buddhist Gem Fellowship (BGF), MalaysiaFirst edition 1998 - 2,500 copies2nd Reprint 1999 - 3,400 copies3rd Reprint 2000 - 2,000 copies4th Reprint (revised) 2000 - 5,000 copies5th Reprint 2002 - 5,000 copies6th Reprint 2003 - 20,000 copies©The Buddhist Society of Western AustraliaThis book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved.http://www.bswa.org/modules/icontent/index.php?page=89 (1 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesLayout & cover design JotikaPrinted by Opima Press, Perth, Western Australia.ContentsPART 1l Sustained attention on the present momentPART 2l Silent awareness of the present momentl Silent present moment awareness of the breathl Full sustained attention on the breathPART 3l Full sustained attention on the beautiful breathl Experiencing the beautiful Nimittal First JhanaNAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAPART 1"The goal of this meditation is the beautiful silence, stillness and clarity of mind."Meditation is the way to achieve letting go. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism and in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful.Often with meditation there will be some hard work at the beginning, but be willing to bear that hard work knowing that it will lead you to experience some very beautiful and meaningful states. They will be well worth the effort! It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or in anything.Effort alone, though, is not sufficient. The effort needs to be skilful. This means directing your energy just at the right places and sustaining it there until its task is completed. Skilful effort neither hinders nor disturbs you, instead it produces the beautiful peace of deep meditation.In order to know where your effort should be directed, you must have a clear understanding of the goal of meditation. The goal of this meditation is the beautiful silence, stillness and clarity of mind. If you can understand that goal then the place to apply your effort, the means to achieve the goal becomes very clear.http://www.bswa.org/modules/icontent/index.php?page=89 (2 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesThe effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that "a meditator whose mind inclines to abandoning, easily achieves Samadhi". Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha is saying is that the major cause for attaining deep meditation, for reaching these powerful states is the willingness to abandon, to let go and to renounce.During meditation, we should not develop a mind which accumulates and holds on to things, but instead we develop a mind which is willing to let go of things, to let go of burdens. Outside of meditation we have to carry the burden of our many duties, like so many heavy suitcases, but within the period of meditation so much baggage is unnecessary. So, in meditation see how much baggage you can unload. Think of these things as burdens, heavy weights pressing upon you. Then you have the right attitude for letting go of these things, abandoning them freely without looking back. This effort, this attitude, this movement of mind that inclines to giving up, is what will lead you into deep meditation. Even during the beginning stages of this meditation, see if you can generate the energy of renunciation, the willingness to give things away, and little by little the letting go will occur. As you give things away in your mind you will feel much lighter, unburdened and free. In the way of meditation, this abandoning of things occurs in stages, step by step.You may go through the initial stages quickly if you wish, but be very careful if you so do. Sometimes, when you pass through the initial steps too quickly, you find the preparatory work has not been completed. It is like trying to build a town house on a very weak and rushed foundation. The structure goes up very quickly, but it comes down very quickly as well! So you are wise to spend a lot of time on the foundations, and on the `first storeys' as well, making the groundwork well done, strong and firm. Then when you proceed to the higher storey, the bliss states of meditation, they too are stable and firm.In the way that I teach meditation, I like to begin at the very simple stage of giving up the baggage of past and future. Sometimes you may think that this is such an easy thing to do, that it is too basic. However, if you give it your full effort, not running ahead to the higher stages of meditation until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages.Abandoning the past means not even thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child..., you abandon all past experiences by showing no interest in them at all. You become someone who has no history during the time that you meditate. You do not even think about where you are from, where you were born, who your parents were or what your upbringing was like. All of that history is renounced in meditation. In this way, everyone here on the retreat becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. If you abandon all that history then we are all equal and free. We are freeing ourselves of some of these concerns, perceptions and thoughts that limit us and which stop us from developing the peace born of letting go. So every 'part' of your history you finally let go of, even the history of what has happened to you so far in this retreat, even the memory of what happened to you just a moment ago! In this way, you carry no burden from the past into the present. Whatever has just happened, you are no longer interested in it and you let it go. You do not allow the past to reverberate in http://www.bswa.org/modules/icontent/index.php?page=89 (3 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articlesyour mind.I describe this as developing your mind like a padded cell! When any experience, perception or thought hits the wall of the 'padded cell', it does not bounce back again. It just sinks into the padding and stops right there. Thus we do not allow the past to echo in our consciousness, certainly not the past of yesterday and all that time before, because we are developing the mind inclined to letting go, giving away and unburdening.Some people have the view that if they take up the past for contemplation they can somehow learn from it and solve the problems of the past. However, you should understand that when you gaze at the past, you invariably look through distorted lenses. Whatever you think it was like, in truth it was not quite like that! This is why people have arguments about what actually happened, even a few moments ago. It is well known to police who investigate traffic accidents that even though the accident may have happened only half an hour ago, two different eyewitnesses, both completely honest, will give different accounts. Our memory is untrustworthy. If you consider just how unreliable memory is, then you do not put value on thinking about the past. Then you can let it go. You can bury it, just as you bury a person who has died. You place them in a coffin then bury it, or cremate it, and it is done with, finished. Do not linger on the past. Do not continue to carry the coffins of dead moments on your head! If you do, then you are weighing yourself down with heavy burdens which do not really belong to you. Let all of the past go and you have the ability to be free in the present moment.As for the future, the anticipations, fears, plans, and expectationsl let all of that go too. The Lord Buddha once said about the future, "Whatever you think it will be, it will always be something different"! This future is known to the wise as uncertain, unknown and so unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation.When you work with your mind, you find that the mind is so strange. It can do some wonderful and unexpected things. It is very common for meditators who are having a difficult time, who are not getting very peaceful, to sit there thinking, "Here we go again, another hour of frustration". Even though they begin thinking like that, anticipating failure, something strange happens and they get into a very peaceful meditation.Recently I heard of one man on his first ten-day retreat. After the first day his body was hurting so much he asked to go home. The teacher said, "Stay one more day and the pain will disappear, I promise". So he stayed another day, the pain got worse so he wanted to go home again. The teacher repeated, "Just one more day, the pain will go". He stayed for a third day and the pain was even worse. For each of nine days, in the evening he would go to the teacher and, in great pain, ask to go home and the teacher would say, "Just one more day and the pain will disappear". It was completely beyond his expectations, that on the final day when he started the first sit of the morning, the pain did disappear! It did not come back. He could sit for long periods with no pain at all! He was amazed at how wonderful is this mind and how it can produce such unexpected results. So, you don't know about the future. It can be so strange, even weird, completely beyond whatever you expect. Experiences like this give you the wisdom and courage to abandon all thoughts about the future and all expectation as http://www.bswa.org/modules/icontent/index.php?page=89 (4 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articleswell.When you're meditating and thinking, "How many more minutes are there to go? How much longer have I to endure all of this?", then that is just wandering off into the future again. The pain could just disappear in a moment. The next moment might be the free one. You just cannot anticipate what is going to happen.When on retreat, after you have been meditating for many sessions, you may sometimes think that none of those meditations have been any good. In the next meditation session you sit down and everything becomes so peaceful and easy. You think "Wow! Now I can meditate!", but the next meditation is again awful. What's going on here?The first meditation teacher I had told me something that then sounded quite strange. He said that there is no such thing as a bad meditation! He was right. All those meditations which you call bad, frustrating and not meeting your expectations, all those meditations are where you do the hard work for your `pay cheque'...It is like a person who goes to work all day Monday and gets no money at the end of the day. "What am I doing this for?", he thinks. He works all day Tuesday and still gets nothing. Another bad day. All day Wednesday, all day Thursday, and still nothing to show for all the hard work. That's four bad days in a row. Then along comes Friday, he does exactly the same work as before and at the end of the day the boss gives him a pay cheque. "Wow! Why can't every day be a pay day?!"Why can't every meditation be `pay day'? Now, do you understand the simile? It is in the difficult meditations that you build up your credit, where you build up the causes for success. While working for peace in the hard meditations, you build up your strength, the momentum for peace. Then when there's enough credit of good qualities, the mind goes into a good meditation and it feels like `pay-day'. It is in the bad meditations that you do most of the work.At a recent retreat that I gave in Sydney, during interview time, a lady told me that she had been angry with me all day, but for two different reasons. In her early meditations she was having a difficult time and was angry with me for not ringing the bell to end the meditation early enough. In the later meditations she got into a beautiful peaceful state and was angry with me for ringing the bell too soon. The sessions were all the same length, exactly one hour. You just can't win as a teacher, ringing the bell!This is what happens when you go anticipating the future, thinking, "How many more minutes until the bell goes?" That is where you torture yourself, where you pick up a heavy burden that is none of your business. So be very careful not to pick up the heavy suitcase of "How many more minutes are there to go?" or "What should I do next?" If that is what you are thinking, then you are not paying attention to what is happening now. You are not doing the meditation. You have lost the plot and are asking for trouble.In this stage of the meditation keep your attention right in the present moment, to the point where you don't even know what day it is or what time it is -- morning? afternoon? -- don't know! All you know is what moment it is -- right now! In this way you arrive at this beautiful monastic time scale where you are just meditating in the moment, not aware of how many minutes have gone or how many remain, not even remembering what day it is.http://www.bswa.org/modules/icontent/index.php?page=89 (5 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesOnce, as a young monk in Thailand, I had actually forgotten what year it was! It is marvellous living in that realm that is timeless, a realm so much more free than the time driven world we usually have to live in. In the timeless realm, you experience this moment, just as all wise beings have been experiencing this same moment for thousands of years. It has always been just like this, no different. You have come into the reality of now.The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here, you are mindful. This is the first stage of the meditation, just this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden, which stops deep meditation. So put forth a lot of effort to reach this first stage until it is strong, firm and well established. Next we will refine the present moment awareness into the second stage of meditation -- silent awareness of the present moment.PART 2"Silence is so much more productive of wisdom and clarity than thinking."In Part 1, I outlined the goal of this meditation, which is the beautiful silence, stillness and clarity of mind, pregnant with the most profound of insights. Then I pointed out the underlying theme which runs like an unbroken thread throughout all meditation, that is the letting go of material and mental burdens. Lastly, in part one, I described at length the practice which leads to what I call the first stage of this meditation, and that first stage is attained when the meditator comfortably abides in the present moment for long, unbroken periods of time. I made the point that "The reality of now is magnificent and awesome. Reaching here you have done a great deal. You have let go of the first burden which stops deep meditation." But having achieved so much, one should go further into the even more beautiful and truthful silence of the mind.It is helpful, here, to clarify the difference between silent awareness of the present moment and thinking about it. The simile of watching a tennis match on T.V. is informative. When watching such a match, you may notice that, in fact, there are two matches occurring simultaneously -- there is the match that you see on the screen, and there is the match that you hear described by the commentator. Indeed, if an Australian is playing a New Zealander, then the commentary from the Australian or New Zealand presenter is likely to be much different from what actually occurred! Commentary is often biased. In this simile, watching the screen with no commentary stands for silent awareness in meditation, paying attention to the commentary stands for thinking about it. You should realize that you are much closer to Truth when you observe without commentary, when you experience just the silent awareness of the present moment.Sometimes it is through the inner commentary that we think we know the world. Actually, that inner speech does not know the world at all! It is the inner speech that weaves the delusions that cause suffering. It is the inner speech that causes us to be angry with those we make our enemies, and to have dangerous attachments to those we make our loved ones. Inner speech causes all of life's problems. It constructs fear and guilt. It creates anxiety and depression. It builds these illusions as surely as the skilful commentator on T.V. can manipulate an audience to create anger or tears. So if you seek for Truth, you should value silent awareness, considering it more important, when meditating, than any thought whatsoever.http://www.bswa.org/modules/icontent/index.php?page=89 (6 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesIt is the high value that one gives to one's thoughts that is the major obstacle to silent awareness. Carefully removing the importance one gives to one's thinking and realizing the value and truthfulness of silent awareness, is the insight that makes this second stage -- silent awareness of the present moment -- possible.One of the beautiful ways of overcoming the inner commentary is to develop such refined present moment awareness, that you are watching every moment so closely that you simply do not have the time to comment about what has just happened. A thought is often an opinion on what has just happened, e.g. "That was good", "That was gross", "What was that?" All of these comments are about an experience that has just passed by. When you are noting, making a comment about an experience that has just passed, then you are not paying attention to the experience that has just arrived. You are dealing with old visitors and neglecting the new visitors coming now!You may imagine your mind to be a host at a party, meeting the guests as they come in the door. If one guest comes in and you meet them and start talking to them about this that or the other, then you are not doing your duty of paying attention to the next guest that comes in the door. Since a guest comes in the door every moment, all you can do is to greet one and then immediately go on to greet the next one. You cannot afford to engage in even the shortest conversation with any guest, since this would mean you would miss the one coming in next. In meditation, all experiences come through the door of our senses into the mind one by one in succession. If you greet one experience with mindfulness and then get into conversation with your guest, then you will miss the next experience following right behind.When you are perfectly in the moment with every experience, with every guest that comes in your mind, then you just do not have the space for inner speech. You cannot chatter to yourself because you are completely taken up with mindfully greeting everything just as it arrives in your mind. This is refined present moment awareness to the level that it becomes silent awareness of the present in every moment.You discover, on developing that degree of inner silence, that this is like giving up another great burden. It is as if you have been carrying a big heavy rucksack on your back for forty or fifty years continuously, and during that time you have wearily trudged through many, many miles. Now you have had the courage and found the wisdom to take that rucksack off and put it on the ground for a while. One feels so immensely relieved, so light, and so free, because one is now not burdened with that heavy rucksack of inner chatter.Another useful method of developing silent awareness is to recognize the space between thoughts, between periods of inner chatter. Please attend closely with sharp mindfulness when one thought ends and before another thought begins -- There! That is silent awareness! It may be only momentary at first, but as you recognize that fleeting silence you become accustomed to it, and as you become accustomed to it then the silence lasts longer. You begin to enjoy the silence, once you have found it at last, and that is why it grows. But remember silence is shy. If silence hears you talking about her, she vanishes immediately!It would be marvellous for each one of us if we could abandon the inner speech and abide in silent awareness of the present moment long enough to realize how delightful it is. Silence is so much more productive of wisdom and clarity than thinking. When you realize how much more enjoyable and valuable it is to be silent within, then silence becomes more attractive and important to you. The Inner Silence becomes http://www.bswa.org/modules/icontent/index.php?page=89 (7 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!Donationswhat the mind inclines towards. The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since, at this stage, you have realized that most of our thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.The second stage of this meditation, then, is `silent awareness of the present moment'. You may spend the majority of your time just developing these two stages because if you can get this far then you have gone a long way indeed in your meditation. In that silent awareness of `Just Now' you will experience much peace, joy and consequent wisdom.If you want to go further, then instead of being silently aware of whatever comes into the mind, you choose silent present moment awareness of just ONE THING. That ONE THING can be the experience of breathing, the idea of loving kindness (Metta), a coloured circle visualised in the mind (Kasina) or several other, less common, focal points for awareness. Here we will describe the silent present moment awareness of the breath, the third stage of the meditation.Choosing to fix one's attention on one thing is letting go of diversity and moving to its opposite, unity. As the mind begins to unify, sustaining attention on just one thing, the experience of peace, bliss and power increases significantly. You discover here that the diversity of consciousness, attending to six different senses -- like having six telephones on one's desk ringing at the same time -- is such a burden. Letting go of this diversity -- only permitting one telephone, a private line at that, on one's desk -- is such a relief it generates bliss. The understanding that diversity is a burden is crucial to being able to settle on the breath.If you have developed silent awareness of the present moment carefully for long periods of time, then you will find it quite easy to turn that awareness on to the breath and follow that breath from moment to moment without interruption. This is because the two major obstacles to breath meditation have already been subdued. The first of these two obstacles is the mind's tendency to go off into the past or future, and the second obstacle is the inner speech. This is why I teach the two preliminary stages of present moment awareness and silent awareness of the present moment as a solid preparation for deeper meditation on the breath.It often happens that meditators start breath meditation when their mind is still jumping around between past and future, and when awareness is being drowned by the inner commentary. With no preparation they find breath meditation so difficult, even impossible, and give up in frustration. They give up because they did not start at the right place. They did not perform the preparatory work before taking up the breath as a focus of their attention. However, if your mind has been well prepared by completing these first two stages then you will find when you turn to the breath, you can sustain your attention on it with ease. If you find it difficult to keep attention on your breath then this is a sign that you rushed the first two stages. Go back to the preliminary exercises! Careful patience is the fastest way.When you focus on the breath, you focus on the experience of the breath happening now. You experience `that which tells you what the breath is doing', whether it is going in or out or in between. Some teachers say to watch the breath at the tip of the nose, some say to watch it at the abdomen and some say to move it here and then move it there. I have found through experience that it does not matter where you watch the http://www.bswa.org/modules/icontent/index.php?page=89 (8 of 16) [02.08.2005 18:57:55]SearchUser LoginBuddhist Society of Western Australia - ArticlesSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...breath. In fact it is best not to locate the breath anywhere! If you locate the breath at the tip of your nose then it becomes nose awareness, not breath awareness, and if you locate it at your abdomen then it becomes abdomen awareness. Just ask yourself the question right now, "Am I breathing in or am I breathing out?" How do you know? There! That experience which tells you what the breath is doing, that is what you focus on in breath meditation. Let go of concern about where this experience is located; just focus on the experience itself.A common problem at this stage is the tendency to control the breathing, and this makes the breathing uncomfortable. To overcome this problem, imagine that you are just a passenger in a car looking through the window at your breath. You are not the driver, nor a `back seat driver', so stop giving orders, let go and enjoy the ride. Let the breath do the breathing while you simply watch without interfering.When you know the breath going in and the breath going out, for say one hundred breaths in a row, not missing one, then you have achieved what I call the third stage of this meditation, `sustained attention on the breath'. This again is more peaceful and joyful than the previous stage. To go deeper, you now aim for full sustained attention on the breath.This fourth stage, or `full sustained attention on the breath', occurs when one's attention expands to take in every single moment of the breath. You know the in-breath at the very first moment, when the first sensation of in-breathing arises. Then you observe those sensations develop gradually through the whole course of one in-breath, not missing even a moment of the in-breath. When that in-breath finishes, you know that moment, you see in your mind that last movement of the in-breath. You then see the next moment as a pause between breaths, and then many more pauses until the out-breath begins. You see the first moment of the out-breath and each subsequent sensation as the out-breath evolves, until the out-breath disappears when its function is complete. All this is done in silence and just in the present moment.You experience every part of each in-breath and out-breath, continuously for many hundred breaths in a row. This is why this stage is called `FULL sustained attention on the breath'. You cannot reach this stage through force, through holding or gripping. You can only attain this degree of stillness by letting go of everything in the entire universe, except for this momentary experience of breath happening silently now. `You' don't reach this stage; the mind reaches this stage. The mind does the work itself. The mind recognizes this stage to be a very peaceful and pleasant abiding, just being alone with the breath. This is where the `doer', the major part of one's ego, starts to disappear.You will find that progress happens effortlessly at this stage of the meditation. You just have to get out of the way, let go, and watch it all happen. The mind will automatically incline, if you only let it, towards this very simple, peaceful and delicious unity of being alone with one thing, just being with the breath in each and every moment. This is the unity of mind, the unity in the moment, the unity in stillness.The fourth stage is what I call the `springboard' of meditation, because from here one can dive into the blissful states. When you simply maintain this unity of consciousness, by not interfering, the breath will begin to disappear. The breath appears to fade away as the mind focuses instead on what is at the centre of the experience of breath, which is the awesome peace, freedom and bliss.http://www.bswa.org/modules/icontent/index.php?page=89 (9 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesAt this stage I use the term `the beautiful breath'. Here the mind recognizes that this peaceful breath is extraordinarily beautiful. You are aware of this beautiful breath continuously, moment after moment, with no break in the chain of experience. You are aware only of the beautiful breath, without effort, and for a very long time.Now you let the breath disappear and all that is left is `the beautiful'. Disembodied beauty becomes the sole object of the mind. The mind is now the mind as its own object. You are now not aware at all of breath, body, thought sound or the world outside. All that you are aware of is beauty, peace, bliss, light or whatever your perception will later call it. You are experiencing only beauty, with nothing being beautiful, continuously, effortlessly. You have long ago let go of chatter, let go of descriptions and assessments. Here, the mind is so still that you can not say anything.You are just experiencing the first flowering of bliss in the mind. That bliss will develop, grow, become very firm and strong. Thus you enter into those states of meditation called Jhana. But that is for Part 3 of this booklet!PART 3"Do absolutely nothing and see how smooth and beautiful and timeless the breath can appear."Parts 1 and 2 describe the first four stages (as they are called here) of meditation. These are:l Sustained attention on the present moment;l Silent awareness of the present moment;l Silent present moment awareness of the breath; andl Full sustained attention on the breath.Each of these stages needs to be well developed before going in to the next stage. When one rushes through these `stages of letting go' then the higher stages will be unreachable. It is like constructing a tall building with inadequate foundations. The first storey is built quickly and so is the second and third storey. When the fourth storey is added, though, the structure begins to wobble a bit. Then when they try to add a fifth storey it all comes tumbling down. So please take a lot of time on these four initial stages, making them all firm and stable, before proceeding on to the fifth stage. You should be able to maintain the fourth stage, `full sustained attention on the breath', aware of every moment of the breath without a single break, for two or three hundred breaths in succession with ease. I am not saying to count the breaths during this stage, but I am giving an indication of the sort of time interval that one should remain with stage four before proceeding further. In meditation, patience is the fastest way!The fifth stage is called full sustained attention on the beautiful breath. Often, this stage flows on naturally, seamlessly, from the previous stage. As one's full attention rests easily and continuously on the experience of breath, with nothing interrupting the even flow of awareness, the breath calms down. It changes from a coarse, ordinary breath, to a very smooth and peaceful `beautiful breath'. The mind recognizes this beautiful breath and delights in it. The mind experiences a deepening of contentment. It is happy just to be there watching this beautiful breath. The mind does not need to be forced. It stays with the beautiful breath by itself. `You' don't do anything. If you try and do something at this stage, you disturb the whole process, the beauty is lost and, http://www.bswa.org/modules/icontent/index.php?page=89 (10 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articleslike landing on a snake's head in the game of snakes and ladders, you go back many squares. The `doer' has to disappear from this stage of the meditation on, with just the `knower' passively observing.A helpful trick to achieve this stage is to break the inner silence just once and gently think to yourself "calm". That's all. At this stage of the meditation, the mind is usually so sensitive that just a little nudge like this causes the mind to follow the instruction obediently. The breath calms down and the beautiful breath emerges.When you are passively observing just the beautiful breath in the moment, the perceptions of `in' (breath) or `out' (breath), or beginning or middle or end of a breath, should all be allowed to disappear. All that is known is this experience of the beautiful breath happening now. The mind is not concerned with what part of the breath cycle this is in, nor on what part of the body this is occurring. Here we are simplifying the object of meditation, the experience of breath in the moment, stripping away all unnecessary details, moving beyond the duality of `in' and `out', and just being aware of a beautiful breath which appears smooth and continuous, hardly changing at all.Do absolutely nothing and see how smooth and beautiful and timeless the breath can appear. See how calm you can allow it to be. Take time to savour the sweetness of the beautiful breath, ever calmer, ever sweeter.Now the breath will disappear, not when `you' want it to, but when there is enough calm, leaving only `the beautiful'. A simile from English literature might help. In Lewis Carroll's `Alice in Wonderland', Alice and the Red Queen saw a vision of a smiling Cheshire cat appear in the sky. As they watched, first the cat's tail disappeared, then its paws followed by the rest of its legs. Soon the Cheshire cat's torso completely vanished leaving only the cat's head, still with a smile. Then the head started to fade into nothing, from the ears and whiskers inwards, and soon the smiling cat's head had completely disappeared - except for the smile which still remained in the sky! This was a smile without any lips to do the smiling, but a visible smile nevertheless. This is an accurate analogy for the process of letting go happening at this point in meditation. The cat with a smile on her face stands for the beautiful breath. The cat disappearing represents the breath disappearing and the disembodied smile still visible in the sky stands for the pure mental object `beauty' clearly visible in the mind.This pure mental object is called a nimitta. `Nimitta' means `a sign', here a mental sign. This is a real object in the landscape of the mind (citta) and when it appears for the first time it is extremely strange. One simply has not experienced anything like it before. Nevertheless, the mental activity called `perception' searches through its memory bank of life experiences for something even a little bit similar in order to supply a description to the mind. For most meditators, this `disembodied beauty', this mental joy, is perceived as a beautiful light. It is not a light. The eyes are closed and the sight consciousness has long been turned off. It is the mind consciousness freed for the first time from the world of the five senses. It is like the full moon, here standing for the radiant mind, coming out from behind the clouds, here standing for the world of the five senses. It is the mind manifesting, it is not a light, but for most it appears like a light, it is perceived as a light, because this imperfect description is the best that perception can offer.For other meditators, perception chooses to describe this first appearance of mind in terms of physical sensation, such as intense tranquility or ecstasy. Again, the body consciousness (that which experiences pleasure and pain, heat and cold and so on) has http://www.bswa.org/modules/icontent/index.php?page=89 (11 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articleslong since closed down and this is not a physical feeling. It is just `perceived' as similar to pleasure. Some see a white light, some a gold star, some a blue pearl... the important fact to know is that they are all describing the same phenomena. They all experience the same pure mental object and these different details are added by their different perceptions.You can recognize a nimitta by the following 6 features:1. It appears only after the fifth stage of the meditation, after the meditator has been with the beautiful breath for a long time;2. It appears when the breath disappears;3. It only comes when the external five senses of sight, hearing, smell, taste and touch are completely absent;4. It manifests only in the silent mind, when descriptive thoughts (inner speech) are totally absent;5. It is strange but powerfully attractive; and6. It is a beautifully simple object.I mention these features so that you may distinguish real nimittas from imaginary ones.The sixth stage, then, is called experiencing the beautiful nimitta. It is achieved when one lets go of the body, thought, and the five senses (including the awareness of the breath) so completely that only the beautiful nimitta remains.Sometimes when the nimitta first arises it may appear `dull'. In this case, one should immediately go back to the previous stage of the meditation, continuous silent awareness of the beautiful breath. One has moved to the nimitta too soon. Sometimes the nimitta is bright but unstable, flashing on and off like a lighthouse beacon and then disappearing. This too shows that you have left the beautiful breath too early. One must be able to sustain one's attention on the beautiful breath with ease for a long, long time before the mind is capable of maintaining clear attention on the far more subtle nimitta. So train the mind on the beautiful breath, train it patiently and diligently, then when it is time to go on to the nimitta, it is bright, stable and easy to sustain.The main reason why the nimitta can appear dull is that the depth of contentment is too shallow. You are still `wanting' something. Usually, you are wanting the bright nimitta or you are wanting Jhana. Remember, and this is important, Jhanas are states of letting go, incredibly deep states of contentment. So give away the hungry mind, develop contentment on the beautiful breath and the nimitta and Jhana will happen by themselves.Put another way, the reason why the nimitta is unstable is because the `doer' just will not stop interfering. The `doer' is the controller, the back seat driver, always getting involved where it does not belong and messing everything up. This meditation is a natural process of coming to rest and it requires `you' to get out of the way completely. Deep meditation only occurs when you really let go, and this means REALLY LET GO to the point that the process becomes inaccessible to the `doer'.A skilful means to achieve such profound letting go is to deliberately offer the gift of confidence to the nimitta. Interrupt the silence just for a moment, so so gently, and whisper as it were inside your mind that you give complete trust to the nimitta, so that the `doer' can relinquish all control and just disappear. The mind, represented here by the nimitta before you, will then take over the process as you watch it all happen.http://www.bswa.org/modules/icontent/index.php?page=89 (12 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesYou do not need to do anything here because the intense beauty of the nimitta is more than capable of holding the attention without your assistance. Be careful, here, not to go assessing. Questions such as `What is this?', `Is this Jhana?', `What should I do next?', and so on are all the work of `the doer' trying to get involved again. This is disturbing the process. You may assess everything once the journey is over. A good scientist only assesses the experiment at the end, when all the data are in. So now, do not assess or try to work it all out. There is no need to pay attention to the edge of the nimitta `Is it round or oval?', `Is the edge clear or fuzzy?'. This is all unnecessary and just leads to more diversity, more duality of `inside' and `outside', and more disturbance.Let the mind incline where it wants, which is usually to the centre of the nimitta. The centre is where the most beautiful part lies, where the light is most brilliant and pure. Let go and just enjoy the ride as the attention gets drawn into the centre and falls right inside, or as the light expands all around enveloping you totally. This is, in fact, one and the same experience perceived from different perspectives. Let the mind merge in the bliss. Let the seventh stage of this path of meditation, First Jhana, occur.There are two common obstacles at the door into Jhana: exhilaration and fear. Exhilaration is becoming excited. If, at this point, the mind thinks, "Wow, this is it!" then the Jhana is most unlikely to happen. This `Wow' response needs to be subdued in favour of absolute passivity. You can leave all the `Wows' until after emerging from the Jhana, where they properly belong. The more likely obstacle, though, is fear. Fear arises at the recognition of the sheer power and bliss of the Jhana, or else at the recognition that to go fully inside the Jhana, something must be left behind - You! The `doer' is silent before entering Jhana but it is still there. Inside Jhana, the `doer' is completely gone. The `knower' is still functioning, you are fully aware, but all the controls are now beyond reach. You cannot even form a single thought, let alone make a decision. The will is frozen, and this can appear scary to the beginner. Never before in your whole life have you ever experienced being so stripped of all control yet so fully awake. The fear is the fear of surrendering something so essentially personal as the will to do.This fear can be overcome through confidence in the Buddha's Teachings together with the enticing bliss just ahead that one can see as the reward. The Lord Buddha often said that this bliss of Jhana "should not be feared but should be followed, developed and practised often"(Latukikopama Sutta, Majjhima Nikaya). So before fear arises, offer your full confidence to that bliss and maintain faith in the Lord Buddha's Teachings and the example of the Noble Disciples. Trust the Dhamma and let the Jhana warmly embrace you for an effortless, body-less and ego-less, blissful experience that will be the most profound of your life. Have the courage to fully relinquish control for a while and experience all this for yourself.If it is a Jhana it will last a long time. It does not deserve to be called Jhana if it lasts only a few minutes. Usually, the higher Jhanas persist for many hours. Once inside, there is no choice. You will emerge from the Jhana only when the mind is ready to come out, when the `fuel' of relinquishment that was built up before is all used up. These are such still and satisfying states of consciousness that their very nature is to persist for a very long time. Another feature of Jhana is that it occurs only after the nimitta is discerned as described above. Furthermore, you should know that while in any Jhana it is impossible to experience the body (e.g. physical pain), hear a sound from outside or produce any thought, not even `good' thoughts. There is just a clear http://www.bswa.org/modules/icontent/index.php?page=89 (13 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articlessingleness of perception, an experience of non-dualistic bliss which continues unchanging for a very long time. This is not a trance, but a state of heightened awareness. This is said so that you may know for yourself whether what you take to be a Jhana is real or imaginary.There is much more to meditation, but here only the basic method has been described using seven stages culminating with the First Jhana. Much more could be said about the `Five Hindrances' and how they are overcome, about the meaning of mindfulness and how it is used, about the Four Satipatthana and the Four Roads to Success (Iddhipada) and the Five Controlling Faculties (Indriya) and, of course, about the higher Jhanas. All these concern this practice of meditation but must be left for another occasion.For those who are misled to conceive of all this as `just Samatha practice' without regard to Insight (Vipassana), please know that this is neither Vipassan* nor Samatha. It is called `Bhavana', the method taught by the Lord Buddha and repeated in the Forest Tradition of NE Thailand of which my teacher, Ven. Ajahn Chah, was a part. Ajahn Chah often said that Samatha and Vipassana cannot be separated, nor can the pair be developed apart from Right View, Right Thought, Right Moral Conduct and so forth. Indeed, to make progress on the above seven stages, the meditator needs an understanding and acceptance of the Lord Buddha's Teachings and one's precepts must be pure. Insight will be needed to achieve each of these stages, that is insight into the meaning of `letting go'. The further one develops these stages, the more profound will be the insight, and if you reach as far as Jhana then it will change your whole understanding. As it were, Insight dances around Jhana and Jhana dances around Insight. This is the Path to Nibbana, the Lord Buddha said, "for one who indulges in Jhana, four results are to be expected: Stream-Winner, Once-Returner, Non-Returner or Arahant"(P*s*dika Sutta, Digha Nikaya).~oOo~About the AuthorAjahn Brahmavamso was born in London in 1951. He regarded himself a Buddhist at the age of 17 through his reading of Buddhist books while still at school. His interest in Buddhism and meditation flourished while studying Theoretical Physics at Cambridge University. After completing his degree and teaching for a year, he traveled to Thailand to become a monk.He was ordained in Bangkok at the age of 23 by the Abbot of Wat Saket. He subsequently spent 9 years studying and training in the forest meditation tradition of the Venerable Ajahn Chah.In 1983, he was asked to assist in the establishing of a forest monastery near Perth, Western Australia. Ajahn Brahm now is the Abbot of Bodhinyana Monastery and the Spiritual Director of the Buddhist Society of Western Australia.The Buddhist Society of WAand Dhammaloka Buddhist Centre in Perthhttp://www.bswa.org/modules/icontent/index.php?page=89 (14 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesThe Buddhist Society of Western Australia has been established to encourage the teaching, practice and realisation of the Dhamma (the Buddhist word for 'Truth') with special emphasis on Theravada Buddhism. To fulfil this aim, the Society has established Bodhinyana Monastery in Serpentine, 60 km south of Perth, and Dhammasara Nuns' Monastery in Gidgegannup, 35 km north east of Perth. The Society actively supports the monastic communities living there.The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall, used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies; adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities. A multipurpose building provides accommodation for monks, offices for the administration of the Buddhist Society, a library containing many books for loan and sale as well as audio cassettes and CD recordings of many talks given by monks and nuns and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat. The whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth.Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender or country of origin.AddressesThe Buddhist Society of WADhammaloka Buddhist Centre18-20 Nanson WayNollamara WA 6061, AUSTRALIAPhone: (61-8) 9345 1711Fax: (61-8) 9344 4220Website: [1]www.bswa.orgBodhinyana Monastery216 Kingsbury DriveSerpentine WA 6125, AUSTRALIAPhone: (61-8) 9525 2420Fax: (61-8) 9525 3420Dhammasara Nuns' Monastery287 Reen Roadhttp://www.bswa.org/modules/icontent/index.php?page=89 (15 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - ArticlesGidgegannup WA 6083, AUSTRALIAPhone: (61-8) 9574 6583May all beings be happy and well.22References1. http://www.bswa.org[Back | Show this page in printable format] Page submitted by SolHanna::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=89 (16 of 16) [02.08.2005 18:57:55]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative Commons[Back | Show this page in printable format] Page submitted by WebmasterAttachmentAjahn BrahmavamsoNAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAProbably the most misunderstood term in Western Buddhist circles is that usually translated as 'attachment'. Too many have got it into their head that they shouldn't be attached to anything. Thus jokes abound such as the one on why the houses of Buddhists have dirt in the corners - because they don't allow even their vacuum cleaner any attachments. Some misguided pseudo-Buddhists criticise those living a moral life as being attached to their precepts and thus praise immoral action as a sign of deep wisdom. Bah! Others in traditional Buddhist circles create fear of deep meditation by incorrectly stating that you will only get attached to the Jhanas. It all goes too far. Perhaps the pinnacle of mischievous misinformation was said by Rajneesh who claimed "I am so detached, I am not even attached to detachment" and thus conveniently excused all his excesses.The Pali work in question is UPADANA, literally meaning 'a taking up'. It is commonly used indicating a 'fuel', which sustains a process, such as the oil in a lamp being the fuel/upadana for the flame. It is related to craving (TANHA). For example, craving is reaching out for the delicious cup of coffee, Upadana is picking it up. Even though you think that you can easily put the cup of coffee down again, though your hand is not superglued to the cup, it is still Upadana. You have picked it up. You have grasped.Fortunately not all Upadana is un-Buddhist. The Lord Buddha only specified four groups of Upadana: 'taking up' the five senses, 'taking up' wrong views, 'taking up' the idea that liberation may be attained simply through rites and initiations, and 'taking up' the view of a self. There are many other things that one may 'take up' or grasp, but the point is that only these four groups lead to rebirth, only these four are fuel for future existence and further suffering, only these four are to be avoided.Thus taking up the practice of compassion, taking up the practice of the Five Precepts or the http://www.bswa.org/modules/icontent/index.php?page=50 (1 of 2) [02.08.2005 18:58:04]SearchBuddhist Society of Western Australia - ArticlesLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...greater precepts of a monk or nun, and taking up the practice of meditation - these are not un-Buddhist and it is mischievous to discourage them by calling them 'attachments'. Keeping the Five Precepts is, in fact, a letting go of coarse desires like lust, greed and violence. Practising compassion is a letting go of self-centredness and practising meditation is letting go of past, future, thinking and much else. The achievement of Jhana is no more than the letting go of the world of the five senses to gain access to the mind. Nibbana is the letting go once and for all of greed, hatred and delusion, the seeds of rebirth. Parinibbana is the final letting go of body and mind (the Five Khandhas). It is wrong to suggest that any of these stages of letting go are the same as attachment.The path is like a ladder. One grasps the rung above and lets go of the rung below to pull oneself up. Soon, the rung just grasped is the rung one is now standing on. Now is the time to let go of that rung as one grasps an even higher rung to raise oneself further. If one never grasped anything, one would remain spiritually stupid.To those without wisdom, letting go may often appear as attachment. For example a bird on the branch of a tree at night appears to be attaching firmly to the branch, but it has actually let go and is fully asleep. When a bird lets go and the muscles around its claws begin to relax they close on the branch. The more it relaxes, the more the claws tighten. That's why you never see a bird fall off a perch even when they are asleep. It may look like attachment but, in fact, it is letting go. Letting go often leads to stillness, not moving from where you are, which is why it is sometimes mistaken as attachment.So don't be put off by well-meaning but misinformed L-plate Buddhists who have completely misunderstood Upadana and attachment. Attach without fear to your precepts, your meditation object and to the path for it will lead to Nibbana. And don't forget to purchase the attachments for your vacuum cleaner too!Ajahn BrahmavamsoBSWA Newsletter, December 1999[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=50 (2 of 2) [02.08.2005 18:58:04]User LoginBuddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterJoy at Last to Know There is No Happiness in The WorldA Talk on the First Three Noble TruthsAjahn Brahmavamso(This is an edited version of a talk given during the 1999 Rains Retreat at Bodhinyana Buddhist Monastery, near Perth, Western Australia)NAMO TASA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA.This evening I want to talk about the Four Noble Truths (suffering, its cause, its ending and the path leading to its ending). Towards the end of any retreat, whether it is a three-month rainy season retreat or a shorter one, it's worthwhile to bring the meditator's attention to the core teaching of the Lord Buddha. Bringing the attention to this marvellous and profound teaching might be sufficient to take the meditator just that one step into full awareness, full knowledge and full realisation of the Dhamma. Thereby you might see what the Lord Buddha saw under the Bodhi tree. This will qualify you to enter the stream and to make the transition to the Noble Person (Ariya-puggala) that is, seeing this very profound and powerful teaching of the Four Noble Truths. Obviously, it's important to first know those Four Noble Truths theoretically, and each one of you here has that theoretical knowledge. I am going to try to build upon and deepen that knowledge in this talk.Joy At LastAs I was about to give this talk I brought to mind a well-known picture of my teacher, Ajahn Chah (a Thai meditation master), visiting his first monastery in England. In this picture, he has his arms raised above his head in imitation of a statue from another monastery. Beneath this picture it says, "Joy at last to know there is no happiness in the http://www.bswa.org/modules/icontent/index.php?page=56 (1 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlesworld".I'm going to start from there because so often in our practice and in our lives we are seeking for happiness in the world. We seek for happiness in so many areas and in so many ways, always seeking in the wrong place. Eventually we realise that not finding happiness in these places doesn't mean there is something wrong with us. It doesn't mean we are incompetent or hopeless. Insight will show us that there is no way anyone can find happiness in the place we were looking. The mind realises that the world can only be dukkha (suffering). The wise person, instead of being distressed by that suffering and wallowing in it, contemplates what The Lord Buddha says about suffering, the Four Noble Truths. That means, they seek to understand this whole process of suffering.Sometimes the suffering can be raw, going deep into the bones, even deeper than the bones, right to the very source of what we think we are. It goes so deep and can cause so many problems. It's such a relief to find out that this is par for the course, that there's nothing wrong with this. This is the nature of the world. What do we expect?Sometimes we go about with the false expectation that if we're clever enough, if we're smart enough, if we keep all the rules and do all the right things, somehow we can have a happy life. Sometimes we think everybody is happy but me. Often people in this monastery think, "I bet everybody in this monastery has experienced jhana (meditative absorption) but me". What we need to understand is that there is nothing special with us, and that as we practise in this monastery these are things that everyone has to deal with. Ajahn Chah said that when we first come to a monastery, when we first start to practise in the true way, we can expect suffering. We're going against the stream, and we can expect to feel the pressure of the defilements, just in the same way as when we go against the wind we can feel the force against our bodies. This is a sign we are getting somewhere.Wisdom Power Better Than Will PowerYou will find that when suffering arises, you have two options. You can either try to escape from the suffering or you can investigate it.Ajahn Maha Boowa (a contemporary Thai meditation master) would only give talks when there was a special occasion to do so. I'm pretty sure that when I went to visit him as a young monk it must have been such an occasion because he asked one of his senior Western monks to translate for the visiting Western monk, which was me. Fortunately, I could already speak Thai so I understood perfectly what Ajahn Maha Boowa was saying. -- the story that he told -- which I took for my own benefit -- turned out to be very instructive for my whole monastic life.He was talking about himself as a young monk in the time of Tan Ajahn Mun (Thai meditation master and 'reformer' of the Thai forest meditation tradition). He was saying that once he had malaria and, instead of just laying in bed, in typical Ajahn Maha Boowa style he decided to fight it, to battle it and conquer it with his will. So he got off the floor, went out of his hut, got a broom, and started to sweep even though he was sweating and shaking. Tan Ajahn Mun saw him and told him off. Later that evening he gave a talk to the monks saying: "There are some people in this monastery who are born boxers and they haven't changed". He was of course alluding to Ajahn Maha Boowa who was a boxer when he was a layperson. Ajahn Mun said that's not the way of Buddhism. He actually said it is the way of Hindu yogis. The way of Buddhism is to http://www.bswa.org/modules/icontent/index.php?page=56 (2 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlesinvestigate suffering, not to fight it. Because if you fight you will find that you just get more and more suffering. Instead, use wisdom power rather than will power. Wisdom power is always much more effective because it's coming from a good place. Will power, in nearly all cases, comes from ego, from self, and you cannot expect it to produce results if it's coming from such an unfortunate source.To use wisdom power means remembering the Teachings and looking at your experience in the framework of those teachings, the framework of the Four Noble Truths. The Lord Buddha taught that birth is suffering, old age, sickness and death are suffering. And all that goes in between is also suffering. In brief, life is suffering. So when suffering comes -- as disappointment, as frustration, as loneliness or depression, or as wondering what you're supposed to be doing -- you're seeing here a basic truth of nature which every human being, whether in a monastery or outside, must come across from time to time in their lives.There are times when you don't know what to do because the suffering is so bad. As Ajahn Chah used to say, "You cannot go forward, you cannot go back, you cannot stand still" -- you don't know what to do. This is a beautiful time. It is the time you can really understand what the Lord Buddha was talking about -- about the suffering of life. The thing to do when suffering arises is to investigate. To investigate means to watch and to observe in silence. You have to watch without interfering, without getting involved, because if you get involved you're not watching fully.It requires courage and strength to stand your ground and just watch. One of the things you will see is that suffering passes and it always passes into happiness. This is the play of samsara (the perpetual wandering from life to life), the play of night and day, the play of warmth and cold. It is the basic duality of experience. There is no escape from that in this realm or in any other realm. It will always follow you around, this duality of experience. The Lord Buddha said that getting what you don't want is suffering and not getting what you do want is also suffering. I often ask myself, "Just what do I want?" I use that as a mantra as I walk along the meditation path, or as I sit if my mind is restless. "What do I want?" I've been in this world long enough now - forty-eight years - and I have experienced much of this world. I wasn't born in a monastery, and from all that I have experienced and seen, from all that I have known, I know there is not a corner of this world where I can find happiness[1]. By its very nature, sensory experience is going to be disappointing, and I know that if I ask for something the world can never give me, I will suffer. When I crave for something I cannot reach, I know I am just torturing myself more than necessary.Putting Make-Up On The MirrorInstead of craving for something else you learn to be content with what you have. When you talk about contentment you are talking about the Third Noble Truth. The Third Noble Truth is letting go of craving. Contentment is the letting go of wanting something else. It is learning to be at peace with what you have. This is where in this struggle - and it is always a struggle you can be at peace. How can you be content when everything is going wrong? How can you be content when the body is on fire with pain? How can you be at peace and content when the mind is going crazy with so many thoughts? Even in these situations you can find contentment in letting go, letting go of the 'controller'.I gave a simile to some Thai's last week. I gave this simile to the Thai ladies because http://www.bswa.org/modules/icontent/index.php?page=56 (3 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlessome of them are very vain - you've all seen the way they dress up when they come to the monastery. I told them it's just like when one sees oneself in the mirror, and sees this ugly person, but instead of actually doing something with one's face, one puts make up on the mirror. One tries to make the mirror look good! Of course, it's a complete waste of time. The mirror might look good for a while with all the make up on it, but when one walks somewhere else and sees another mirror one is back to square one again. Putting make up on the mirror is like trying to solve the 'outside' by craving instead of trying to solve the 'inside' through contentment. For the last sixteen years I've worked hard - extremely hard, as many of you would know trying to build up this monastery. It's been a complete waste of time trying to make a perfect monastery, or even trying to make an adequate monastery, because it's never good enough. The way that craving works, the Second Noble Truth, is to delude you into thinking that if you just try and do a little bit more, if you just strive harder, work harder for just one more day, then everything will be O.K. "I'll just work another year and I'll pay off my mortgage." "I'll just sit for one more retreat, that's all I need, and I'll get my Jhanas." "There's this one last course of medicine then I'll be healthy again." You might put off sickness for a while, but you'll never escape it. It's just the nature of the body. You might put off suffering for a while, but you'll never escape it in that way. You're just putting it off.The Happiness and Suffering of the Senses Are Just Contrast - That's AllIt is the nature of a human being to get suffering and happiness in roughly equal proportions. If we're suffering now, it's because of some happiness that we had before and lost. Happiness is no more than the end of suffering, just as suffering is no more than the end of happiness. We go around in this cycle throughout our lives.This existential fact is why The Lord Buddha says in the First Noble Truth that the five aggregates (khandhas) that make up a human being are suffering. By their very nature they are suffering. So, if anyone comes for an interview with me and says she is having a terrible time, often I want to say, "Of course, what's wrong with that?" Ajahn Chah used to say it's like someone who goes into the army to become a soldier, and then goes on to complain about being shot at and being wounded. What do you expect when you join the army? That's what happens. What do you expect when you become a human being? It's suffering.Sometimes in the world, people run away from suffering, they hide from it. You ask them how they are and they say, "I'm doing fine today", even though they are going through divorces, psychotherapy, chemotherapy or the like. They keep on saying they are 'fine' because that is what we are supposed to say in this world. That's what's expected of us. If only people were really honest, you'd ask them how they are and they'd say, "I'm blooming awful today - I've got a headache, I've got a stomach ache, the family is causing me all sorts of trouble, I feel rotten." If most people were honest, that's what they would say. If they really knew what was going on, that's what they would say. There's nothing wrong with recognising the suffering of existence. It's being honest and having the courage to face up to the truth.How many people do you know who are happy - really happy, really content? Not just people who say they are happy but people who really are happy. The only people I have ever seen in my forty-eight years of life who are happy are the Enlightened Ones (Arahants) whom I have had the good fortune to meet. Other than that, nobody! When http://www.bswa.org/modules/icontent/index.php?page=56 (4 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlesyou understand this you understand the First Noble Truth, that the very nature of life is suffering, and you understand it in the very deepest of senses.We have this world of the five senses. When we analyse it in the way the Lord Buddha asked us to, we use wisdom to ask, "Well, what is this world anyway, this world is made up of sight, sound, taste, touch, smell, and mind?" When we analyse it in that way, we can see that what we see, hear, taste, and touch by their very nature are part of the duality of happiness and suffering. Even the food we get here, which is so wonderful, after a while it's not good enough. If we had rotten food here as I had in my first years of being a monk, after a while we would get to like it. It's just contrast, that's all. The happiness and suffering of the senses are just contrast.I've known people who went to great restaurants, and because the food wasn't quite up to the standard it was the week before, they got upset and complained. Whereas other people would be glad just to get anything to eat because they hadn't eaten for days. With the same food, why is it that some people find it joyful and others find it full of suffering? Just contrast, that's all! Whatever you take to be happiness in the world is all of the same nature. Take sexual happiness, most of that is just the excitement of wanting beforehand. When that happiness is reached it becomes exhausted in no time. Sexual desire is basically a hunger, a thirst, a state of separation from what you want, and you take that to be happiness! What The Buddha said is suffering, you take to be happiness!It's craving you take to be happiness. But actually, the craving, the thirst, the stressing out to try and reach something that is always beyond your grasp, is suffering. Wanting is suffering. The trying to achieve what you want, the manipulating, the thinking, the planning, that's all suffering. How much time have you wasted on this rains retreat planning, manipulating and thinking about how you can get what you want? How much more freedom would you have if you had no `wants' at all and didn't need to plan? When all the manipulation or craving is abandoned, can you understand the peace and contentment that will come then?Pulling Out the ThornOften, when there is great pain in the body, or when there is great disturbance in the mind, a skilful meditator can just say 'stop'! They can let go in a moment and stop fighting, stop craving, stop trying to control. But when you experience great pain you may think you are going crazy and fight even more. Ask yourself, what's wrong with being in great pain or being greatly disappointed? The answer is, nothing is wrong. Such things are a natural part of life. They are unavoidable. So, let go of the 'controller'.When you let go of the controller and stop craving, a strange thing happens. The madness stops and the pain disappears. I had that happen to me with great pain once. Every monastic has to come across this sooner or later. Some just want to run away, but they know they can't. It's a case of wanting to go forward, but you can't go forward, wanting to go backwards, but you can't go backwards, wanting to stay still, but you can't stay still. You don't know what to do! You can't go forward, you can't go back, you can't stay still - this is where you let go. When you do let go, you find out that half of the suffering was the fighting.The Lord Buddha said there are two thorns which cause suffering in a human being (see SN, 36 6). The first thorn is the thorn of the five senses which is physical suffering. The second thorn is the mental thorn. There's the thorn of having sickness, http://www.bswa.org/modules/icontent/index.php?page=56 (5 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News Feedshaving pain, and having to hear, see, taste, smell, and touch unpleasant things. Then there is the proliferation that goes around that, which is mental pain. It's very important here to notice the physical pain - seeing what you don't want to see, hearing what you don't want to hear, and doing what you don't want to do. And it's important to recognise there's not much you can do about that. For example, when I was a young monk I thought if I ever became an abbot, it would be fine because I could always do what I wanted to do. I could give all the orders, and I'd only give the orders I wanted to. Ironically, I found out that the more authority I had, the more of a prison I was in! I couldn't just do what I wanted. I had responsibility. I was even more controlled by the situation than before. So in the end I realised I had to give up trying to control, trying to somehow make things different.Let go, just be with the present moment. You will find out that if you can let go of the pain and allow it to be, the whole situation changes. The first time I did this as a monk in Thailand was with a toothache. As soon as I let go the pain disappeared. It was quite a remarkable event in my monastic life to see intense pain suddenly go - just through wisdom power. Ajahn Chah and other great monks, following The Lord Buddha, always taught the Third Noble Truth as a way to end suffering, that is to let go of craving. They kept on saying it again and again, but theory is never as powerful as practise.If you really let go, the whole problem just caves in - it fades and disappears. This is a beautiful moment of insight. Not insight based on thinking or theory, but insight based on experience. For a moment you let go of suffering because you don't fight. Thus the Second and Third Noble Truths are not just something to be thought about, written about, and theorised about, they are to be practised, especially the Third Noble Truth about letting go.That is why in this monastery I have been teaching meditation aimed at letting go of the `controller', particularly in deeper meditation when we can carelessly get too involved in trying to make the breath quiet or make some mental images (nimitta) appear and move it this way or that. What are we doing that for? - or rather, what's doing it? As we look deeper and deeper into the problem, we might have enough wisdom and enough courage to let go. Every meditator who has ever come to me and said that they got into a deep meditation always says that it was because they let go of something - that 'controller', that 'doer'.You can only teach the Four Noble Truths deeply once a person has done a lot of meditation, because suffering, its cause, and the end of suffering, can only be seen through practise, through letting go of suffering. When you are meditating you are letting go of the world. You are letting go of one thorn, the physical thorn of suffering, for a short while, by going into the world of the mind.Revulsion Towards This Thing We Call ExistenceThe Lord Buddha kept on saying that the five aggregates are suffering. I know some monks who say it is just attachment to the five aggregates that is suffering, not the aggregates themselves. You just chanted the Anattalakkhana Sutta (the Discourse on Non-Self, M, 1, 6, 3 8-47), a very beautiful Sutta which does say quite clearly that it's not just the attachment to the aggregates that is suffering: it's form (rupa), this body itself, that is suffering, feeling (vedana) is suffering, perception (sanna), consciousness (vinnana) and mental formations (sankhara) are suffering. All formations are suffering http://www.bswa.org/modules/icontent/index.php?page=56 (6 of 12) [02.08.2005 18:58:17]SearchBuddhist Society of Western Australia - ArticlesMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...(sabbe sankhara dukkha; ANJ11, 13 4).If you see this, you get revulsion (nibbida) to these aggregates. Revulsion means that you see that the five aggregates are just a bunch of suffering. To really see it means that you get fed up, you get disinterested, you get repulsed from these five aggregates! Not just from one of them but from all five, especially the mental aggregates. Why do you always want to go out into the world and get more feeling, more sensations, and more experience? "Let's go out and see a movie and get more experience. Let's go out and get a wife, get a husband, and have children. You haven't lived until you've had kids", so people say. That's stupid! That's just getting more feeling to be worried about, to be concerned about, and to torture yourself with. The whole point of the practise of Buddhism as expressed in the Third Noble Truth is to try and let go of feeling, to try and let go of perception, to try and calm mental formations and to try and eliminate consciousness, to bring it all to an end.Sometimes I get into trouble when I say that consciousness is suffering. I like to use the metaphor for consciousness of a television screen. When you really investigate it, you see that this is not one 'television set' with six different programs on it, ie. sight, hearing, smell, taste, touch and mental phenomena, but it's six completely different types of televisions with only one type of program on each. This is where you actually see what consciousness truly is. When there is consciousness there will be suffering. `Consciousness is the condition for suffering' (vinnana paccaya dukkha), as is stated in the Sutta Nipata (734-735). If you know this, you know the danger (adinava) in consciousness, and then you get revulsion towards consciousness.The world, life, no matter how you arrange it, always ends up in suffering. You get your share of happiness, then suffering, then happiness, then suffering in whatever realm. Even if you get into the bliss of Jhanas it doesn't last, you have to come out afterwards. You have a beautiful two-week retreat, and when you come out, you find your disciples are going up the wall and you've got work to do. No matter how high you get on your retreat, you've got to come down. This is just the nature of life. So what we actually see when we use wisdom power is that wherever we go in the world, no matter what we do, ultimately all we have is suffering. Ajahn Chah used to tell the story of the mangy dog. It itches so much that it goes into the sun to try to get rid of the mange. It doesn't go away, so it goes into the rain. The itch doesn't go away, so it goes under a rock, into the forest, into the village, but of course, wherever it goes it always takes the mange with it. It doesn't matter where we go in this world, or in other worlds, that suffering which we experience now will go with us. There is no escape in that way because suffering is inherent to human existence and even to the existence of the devas (heavenly beings).Whether you get into Jhanas or you don't, there is still suffering. After a while, looking at all the different aspects and all the different types of happiness to be found in the world - sex, drugs, rock'n'roll, even right up to the high meditative happinesses - you see that each one of them are by their very nature impermanent and are therefore conducive to suffering. After a while you realise what the Lord Buddha was saying: form is suffering, feeling is suffering, perception, mental formations, and consciousness are suffering - the whole caboodle is suffering.When you truly see suffering, and that wherever you go suffering will be with you, then you get revulsion towards this thing we call existence. You find that whether it's in the deva realms or in the hell realms or in the human realm, it's just like the dog going to different places to get rid of the itch. It's just that some realms hurt more than others, http://www.bswa.org/modules/icontent/index.php?page=56 (7 of 12) [02.08.2005 18:58:17]User LoginBuddhist Society of Western Australia - Articlesbut all realms hurt. When the Jhana realms fall apart, there comes the hurt and pain. The higher the happiness you have, the more suffering there is when that happiness disappears. It's like people in the world, the more they love someone, the more they suffer when that person dies. The more you love your existence in the great Jhana realms, in the higher deva realms (brahmaloka), the more suffering there is when that existence collapses and disappears. This is the nature of experience. After a while you realise that the whole purpose of the Buddha's teaching is to end suffering through the ending of birth - to find the cause for birth and to eliminate that cause.Why Would You Crave For SufferingAs to this particular life you have now, you're stuck with it. If you try to end it prematurely you just get another life, and you have to go through the whole thing all over again. That's not the way to end life, through suicide. You end life through cutting off craving, cutting off the cause. If you investigate things according to Dependent Origination (Paticca Samuppada), you will see how rebirth occurs and what this process is that makes you go into another life in the future. You are already fueling that process now from the delusion of a self and from the delusion that there is some happiness somewhere in the world. You crave based on the lie that somewhere, some place, there can be happiness, there can be fulfilment, there can be what you really want. What you are really looking for in the world, "It's over there somewhere", so you think. For that reason you crave.If you knew there is no happiness in the world - no place, no where - why would you crave? All sorts of craving would be taken away. If you really saw that `all formations are suffering', if you could actually understand and accept this fully, that would be the end of craving. Why would you crave for dukkha? You only crave for what you assume to be happiness. This 'happiness' has been burning you for lifetime, after lifetime, after lifetime.When I ask myself what I really want, I always get the same answer. What I really want is more dukkha. "Stupid monk, shut up!" Seeing that you're looking and searching for more dukkha, is a good way to end wanting. You actually see that the illusion (avijja) is that you think you're going to get happiness. Again, if you see with clear understanding that what you really want is suffering, you can give up wanting. What do you want in the world anyway? What do you really want? What you are asking for is just more suffering. Let go!Renunciation Leads To PeaceWhen you've been meditating, you find that the most happy times, the times when you've come closest to real happiness, are when you've been content. You find in your life that you can be happy with such a small amount. In fact, the less you have, the happier you can be. That's why the path of renunciation and letting go overcomes craving. It's the path of the Third Noble Truth - renunciation leads to peace.Practise that principle in your life. Every time there is some suffering, which is where you have to renounce. What are you hanging onto anyway? Give up something, let go of something, be content. As soon as you are content the problem is solved. You don't need to think about it, just be at peace with whatever happens. Who knows, maybe the mob has been hired to come and beat me up tonight. OK, I can handle that. Whatever happens to you, if you know contentment, then you know the path to freedom from http://www.bswa.org/modules/icontent/index.php?page=56 (8 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlessuffering. This is the Third Noble Truth. Don't just think about it, practise it - let go of craving. If ever there is a problem in your meditation or in your life, instead of trying other solutions to overcome suffering, try The Third Noble Truth Solution - let go of something, let go of craving. Again, you're craving for something, and that is causing suffering, so abandon it. Find out what you want, what you really want, and you'll know what's causing you to suffer. Give it up!"I want to be healthy", - give it up! Just be content being sick. "O.K., I'm sick. Let's see how sick I can be!" That sort of attitude really gets Mara[2] worried. When you do things like that, the reply comes back, "Come on, don't be stupid, you'll get even more sick and it will hurt even more." See how sick you can be. That's the sort of contentment that goes in the opposite direction of craving. This is what release is.Don't Make Any Future Houses"Blinded by illusion, fettered by craving", we actually take up and create our 'houses' for the future (see Dhp, 153-154). That creating a house for the future is bhava (literally 'existence'). Its like when we are building huts here in the monastery; we have to build the hut before someone can move into it. We build our next existence in this life through illusion and craving. We are making the kamma (volitional actions) and creating the bhava for the next life. We're just creating a house for the future.That's why you've heard - and it comes straight from The Buddha's teachings - that for people who make great merit there is a heavenly mansion (vimana) already waiting for them in a heavenly realm. For those who are creating bad kamma the pots of boiling liquid are already being heated up for them, waiting for them to fall down into hell. You are already creating your house for the future.If you really are a homeless one, an anagarika, you should not just sell your existing house in this world but make sure you're not making any future houses for your fantasies, dreams, and hopes for some sort of happiness at some time in the future. Again, with those dreams and fantasies you're actually creating the conditions, you're building the house, building the state of existence where you'll find rebirth. Don't underestimate the power of the mind to create realms of existence. "Mind is the forerunner and mind is the chief" (Dhp, 1 - 2). Mind is the main thing. The world exists in the mind. The mind can create whole worlds, whole universes, whole states of existence through illusion and craving.The Lord Buddha kept on saying that because you've been fed up, because you've been depressed until you've gone crazy, because this thing has happened to you and because that thing has happened to you, you've cried more tears in all of your existences than the water in all the oceans of the world (SN, 15 3). That's a lot of tears you've shed and a lot of crying you've done. When are you going to stop filling up the oceans? When are your bones going to stop filling up the graveyards? When you see the Four Noble Truths, that's when. The Lord Buddha said that once you've seen the Four Noble Truths and seen the inherent suffering of life, you get revulsion coming up - this beautiful, wonderful revulsion, which does not seek for escape outside, but seeks for escape inside instead. You're not like that dog with the mange trying to go somewhere else to get rid of the mange, and you're not like a dog trying to kill itself to get rid of the mange. Instead you're trying to be content with the mange, learning to live with rather than against. You find that when you can be content with the mange, the mange disappears. Through craving you've known suffering. From fully seeing suffering you get revulsion. From revulsion comes dispassion (viraga). Dispassion is the fading away http://www.bswa.org/modules/icontent/index.php?page=56 (9 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlesof everything, things disappearing, going, ending. It is wonderful when you start to see things disappear, the whole world fading away and vanishing into emptiness. It's marvellous to know things vanishing.I remember as a young man travelling in the south of Mexico to a town called Oaxaca. It was the centre of the mushroom culture, but I wasn't interested in mushrooms and I wasn't taking them either, because I was already a Buddhist by that time. I remember getting a mental image (nimitta) while in a room and seeing the walls and the ceiling become like butter and just melt and disappear into nothingness. That was quite scary at the time. But it was just a sign that I was beginning to understand what perception is all about and allowing things to disappear, fade, and go empty.All of this that you take to be real is an illusion. As The Lord Buddha said, this body of yours is just like froth on the river Ganges (SN,22 95). You poke it and there's nothing really there. It's not yours, it's just a body. Just blood and bones made up of food. You look at feeling, and it's just like a raindrop hitting a puddle. During my retreat - during one of the rainstorms when I came to the end of my walking path under my verandah, there was heavy rain. There was a puddle there and there was froth on one side and little bubbles coming from the drips in the gutter. I thought to myself that this froth is just like my body, and the little bubbles caused by the drops of water hitting the puddle is all feeling is. Happy feeling, unhappy feeling, in between, pop! - and it's gone; another one, and another one, and another one, completely uncertain and beyond my control. You know that sometimes you will feel happy and that sometimes unhappy, and there's nothing you can do about it in this life. It's just nature.The More You Give Up, The More Happiness You Have"Joy at last to know there's no happiness in the world." That means there is nothing wrong with you. When you actually understand this, you can let go of this building up of more worlds. When you understand it, then, in meditation, you make the world more and more simple. And how much more simple can you make it than by getting into a deep meditation where there's hardly anything left? Sometimes you can get to the point where there's only the breath left, and that's the only thing left in the whole world. That's pretty neat! Sometimes you can let go of the breath, and you've only got a mental image left, just a beautiful 'light' in the mind. It's not going away and it's completely stable. That's beautiful! That's probably the best bliss you've ever experienced. But go deeper and you get into Jhana which is complete, unchanging, completely satisfying, very simple, and really blissful.It's great to be able to reflect on the Jhanas. First Jhana is so much less than you had before. You've given up so much. There's hardly anything of existence left, just this small little blip called First Jhana. You enter into Second Jhana, and there's only half a blip left. You're hardly there, and you can hardly say that you exist. You're not doing anything. You're like a rock, stable, still. There's nothing much going on because you've given up so much. There's just this last little vestige of consciousness remaining. You find that's the most blissful experience so far. When you get into Third Jhana you've given up even more. You really get into this giving up business. You really get off on it. You really get off on renunciation (nekkhamma). You can't wait to give up more: "How much more can I give up?"You realise this is the path to liberation from suffering - letting go. You understand why, because deep down there is no one in here. When there is no owner, your possessions are free for anyone to take. When there is no owner nature can go right http://www.bswa.org/modules/icontent/index.php?page=56 (10 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articlesahead and take your happiness and give you suffering, because you know it's going to take your suffering and give you happiness later on. These things don't belong to you.All of our joys and depressions, our wisdom and craziness, don't belong to anybody - it's all just nature. That's all there is. So we can let go and learn to live with it, because we know it's going to change. Every time we get down, we know we're going to get up again soon. Every time we get up, we know we're going to get down again. It's just the nature of us. That's why we can smile when we're down because we know it's not going to last. That's why we can be peaceful when we're up because we know that's not going to last either.This is how to deal with suffering and to learn to let go of things - understanding that the more you give up, the more happiness you have. It takes time though; you've got to give yourself time to be able to do these things, you have to be patient. It's a natural process and each one of you already has enough of a start. You've experienced enough suffering in this world; so don't go looking for happiness in the wrong places, otherwise you will just find more suffering. Don't be like the mangy dog. Just sit down and stay in one place, and watch the suffering just disappear all by itself without you doing anything. The best thing to do when you go through difficulties as a monk, as a nun, or as an anagarika, is just to stay still and not move.Do as The Lord Buddha in the Bhayabherava Sutta (MN,4). If he was walking and fear came, he would carry on walking until the fear left and only then would he change to another posture. If he was sitting he wouldn't get up, he would just stay there until the fear subsided. If he was lying or standing, it was the same. Let it be the same when you get any suffering in your life. Don't change your position. What I am talking about here is don't do anything different, just carry on, and I guarantee whatever suffering you experience will just disappear. You'll find that suffering has got nothing to do with how you try and manipulate it. It's got nothing to do with the monastery, with your body, with your health, with your age, or with whatever. That's just what suffering does, it comes and goes all by itself.Whatever you are, whatever you do, it's the nature of suffering - it just comes when it wants to. Uninvited it comes, and it leaves without permission. It will go when it wants to go, not when you want it to go. In fact, the more you want it to go, the longer it will stay. It's perverse like that. Actually, if you invite it in and allow it to stay, it can't stand you any longer and it goes away. That's the nature of suffering.But it's particularly important to know deeply that the five aggregates of themselves, even consciousness, are suffering. The less you are conscious of, the more peaceful you are. Jhanas are the highest happiness's you can experience until you let go completely and reach the attainment of cessation (nirodha samapatti) where there is no consciousness at all. The five aggregates just stop for a while. Once those five aggregates have stopped and you come out afterwards, you have to know - there's no other way - that consciousness is suffering, perception is suffering, feeling is suffering, the body is suffering, mental formations are suffering, birth is suffering, and life is suffering. So when you suffer it just proves The Buddha was right. Also, you know that the more you can let go, the less suffering you have. That too just proves The Buddha was right again. If you can let go completely, you know the cause of all future suffering is finally overcome.A Workman Waiting For His Wageshttp://www.bswa.org/modules/icontent/index.php?page=56 (11 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - ArticlesIn the Anattalakkhana Sutta (Mv, I, 6, 38-47) The Lord Buddha says that from revulsion comes dispassion - when you get fed up with these five aggregates they start to fade. And from dispassion comes freedom (vimutti). You know from that freedom that you're not building any more houses. You have completely abandoned everything. You know that birth is destroyed. You've just this life to five. You're like a workman waiting for his wages (see Thag, 1003). You've done your work, and you know there is no more existence in the future for you. That in itself is great happiness - to know that whatever suffering you have to experience between now and the dissolution of the aggregates (parinibbana) is just that much, and that's the last of the suffering that you have to experience in samsara.If you haven't attained that or if you haven't entered the stream, it means the suffering ahead of you in samsara is endless - life after life of going through the same old thing. But don't blame anyone else for your suffering, and don't blame yourself. It's the very nature of existence. Just apply the Third Noble Truth of letting go or the Fourth Noble Truth of the practices of morality (sila), sustained attention (samadhi) and wisdom (panna). Keep precepts and you lessen suffering. Develop sustained attention, gentleness, persistence and stability of mind and you lessen suffering even more. Develop wisdom and you end suffering. Joy at last!(taken from: The Dhamma Journal, Buddhist Society of Western Australia, July 2001)Abbreviationsl Mv Mahavagga (Vinaya)l MN Majjhima Nikayal SN Samyutta Nikayal AN Anguttara Nikayal Dhp Dhammapadal Sn Sutta Nipatal Thag Theragatha[1]It is important to realise that although one speaks about the alternation of happiness and suffering in life, ultimately it's all suffering. An experience you now perceive as happiness due to some previous suffering, may be perceived as suffering later on in comparison to an even greater happiness. Thus, in the broadest sense, all experience is suffering.[2]"Mara ... is the Buddhist `tempter' - He appears in the texts both as a real person (ie. As a deity) and as the personification of evil and passions, of the totality of worldly existence and of death." See: Nyanatiloka Thera, Buddhist Dictionary (4^th Rev. Ed.) p 116, Buddhist Publication Society, Kandy, Sri Lanka, 1980.[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=56 (12 of 12) [02.08.2005 18:58:17]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterBUDDHISM, THE ONLY REAL SCIENCEI used to be a scientist. I did Theoretical Physics at Cambridge University, hanging out in the same building as the later-to-be-famous Professor Stephen Hawking. I became disillusioned with such science when, as an insider, I saw how dogmatic some scientists could be. A dogma, according to the dictionary, is an arrogant declaration of an opinion. This was a fitting description of the science that I saw in the labs of Cambridge. Science had lost its sense of humility. Egotistical opinion prevailed over the impartial search for Truth. My favourite aphorism from that time was:"The eminence of a great scientist, is measured by the length of timethat they OBSTRUCT PROGRESS in their field"!To understand real science, one can go back to one of its founding fathers, the English philosopher Francis Bacon (1561 - 1628). He established the framework on which science was to progress, namely "the greater force of the negative instance". This meant that, having proposed a theory to explain some natural phenomenon, then one should try one's best to disprove it! One should test the theory with challenging experiments. One must put it on trial with rigorous argument. When a flaw appears in the theory, only then does science advance. A new discovery has been made enabling the theory to be adjusted and refined. This fundamental and original methodology of science understood that it is impossible to prove anything with absolute certainty. One can only disprove with absolute certainty.For example, how can one prove the basic law of gravity that "what goes up comes down, eventually"? One may throw objects up one million times and see them fall one million times. But that still does not prove "what goes up comes down". For NASA might then 'throw' a Saturn rocket up into space to explore Mars, and that never comes down to earth again. One negative instance is enough to disprove the theory with absolute certainty.http://www.bswa.org/modules/icontent/index.php?page=51 (1 of 5) [02.08.2005 18:58:39]Buddhist Society of Western Australia - Articles Main MenuSome misguided scientists maintain the theory that there is no rebirth, that this stream of consciousness is incapable of returning to a successive human existence. All one needs to disprove this theory, according to science, is to find one instance of rebirth, just one! Professor Ian Stevenson, as some of you would know, has already demonstrated many instances of rebirth. The theory of no rebirth has been disproved. Rebirth is now a scientific fact!Modern science gives a low priority to any efforts to disprove its pet theories. There is too much vested interest in power, prestige and research grants. A courageous commitment to truth takes too many scientists out of their comfort zone. Scientists are, for the most part, brainwashed by their education and their in-group conferences to see the world in a very narrow, microscopic, way. The very worst scientists are those who behave like eccentric evangelists, claiming that they alone have the whole truth, and then demanding the right to impose their views on everyone else.Ordinary people know so little about science that they can hardly even understand the jargon. Yet, if they read in a newspaper or magazine "a scientist says that?", then they automatically take it to be true. Compare this to our reaction when we read in the same journal "a politician says that?"! Why do scientists have such unchallenged credibility? Perhaps it is because the language and ritual of science has become so far removed from the common people, that scientists have become today's revered and mystical priesthood. Dressed in their ceremonial white lab coats, chanting incomprehensible mumbo jumbo about multi-dimensional fractal parallel universes, and performing magical rituals that transubstantiate metal and plastic into TV's and computers, these modern day alchemists are so awesome we'll believe anything they say. Elitist science, as once was the Pope, is now infallible.Some know better. Much of what I learnt 30 years ago has now been proved wrong. There are, fortunately, many scientists with integrity and humility who affirm that science is, at best, a work still in progress. They know that science can only suggest a truth, but can never claim a truth. I was once told by a Buddhist G.P. that, on his first day at a medical school in Sydney, the famous Professor, head of the Medical School, began his welcoming address by stating "Half of what we are going to teach you in the next few years is wrong. Our problem is that we do not know which half it is!" Those were the words of a real scientist.Some evangelical scientists would do well to reflect on the (amended) old saying "Scientists rush in where angels fear to tread" and stop pontificating about the nature of the mind, happiness and even Nirvana. Neurologists are especially prone to such neuroses (Neurosis: an undue adherence to unrealistic ideas of things). They are claiming that the mind, awareness and will, is now adequately explained by activity in the brain. This theory was disproved over 20 years ago by Prof. Lorber's discovery of the student at Sheffield University with and IQ of 126, a First Class degree in mathematics, but with virtually no brain (Science, Vol. 210, 12 Dec 1980)! More recently, it was disproved by Prof. Pim Van Lommel, who demonstrated the existence of consciousness activity after clinical death, i.e. when all brain activity has ceased (Lancet, Vol. 358, 15 December 2001, p 2039).Although there may be correlation between a measurable activity in part of the http://www.bswa.org/modules/icontent/index.php?page=51 (2 of 5) [02.08.2005 18:58:39]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...brain and a mental impression, such co-occurrence doesn't always imply that one is the cause of the other. For instance, some years ago, research showed a clear correlation between cigarette smoking and the non-occurrence of Alzheimer's disease. It was not that smoking cigarettes somehow caused immunity from Alzheimer's, as much as the tobacco companies might have wished, it was only that many smokers did not live long enough to get Alzheimer's disease! Thus a co-incidence of two phenomena, even when repeated, does not mean that one phenomenon is the cause of the other. To claim that activity in the brain causes awareness, or mind, is plainly unscientific.Buddhism is more scientific than modern science. Like science, Buddhism is based on verifiable cause-and-effect relationships. But unlike science, Buddhism challenges with thoroughness every belief. The famous Kalama Sutta of Buddhism states that one cannot believe fully in "what one is taught, tradition, hearsay, scripture, logic, inference, appearance, agreement with established opinion, the seeming competence of a teacher, or even in one's own teacher". How many scientists are as rigorous in their thinking as this? Buddhism challenges everything, including logic.It is worth noting that Quantum Theory appeared quite illogical, even to such great scientists as Einstein, when it was first proposed. It is yet to be disproved. Logic is only as reliable as the assumptions on which it is based. Buddhism trusts only clear and objective experience.Clear experience occurs when one's measuring instruments, one's senses, are bright and undisturbed. In Buddhism, this happens when the hindrances of sloth-and-torpor and restlessness-and-remorse are both overcome. Objective experience is that which is free from all bias. In Buddhism, the three types of bias are desire, ill will and sceptical doubt. Desire makes one see only what one wants to see, it bends the truth to fit one's preferences. Ill will makes one blind to whatever is disturbing or disconcerting to one's views and it distorts the truth by denial. Sceptical doubt stubbornly refuses to accept those truths, like rebirth, that are plainly valid but which fall outside of one's comforting worldview. In summary, clear and objective experience only happens when the Buddhist 'Five Hindrances' have been overcome. Only then can one trust the data arriving through one's senses.Because scientists are not free of these five hindrances, they are rarely clear and objective. It is common, for example, for scientists to ignore annoying data, which do not fit their cherished theories, or else confine such evidence to oblivion by filing it away as an 'anomaly'. Even most Buddhists aren't clear and objective. One has to have recent experience of Jhana to effectively put aside these five hindrances (according to the Nalakapana Sutta , Majjhima No. 68). So only accomplished meditators can claim to be real scientists, that is, clear and objective.Science claims to rely not only on clear and objective observation, but also on measurement. But what is measurement in science? To measure something, according to the pure science of Quantum Theory, is to collapse the Schroedinger Wave Equation through an act of observation. Moreover, the "un-collapsed" form of the Schroedinger Wave Equation, that is before any measurement is made, is, perhaps, science's most perfect description of the http://www.bswa.org/modules/icontent/index.php?page=51 (3 of 5) [02.08.2005 18:58:39]User LoginBuddhist Society of Western Australia - Articlesworld. That description is weird! Reality, according to pure science, does not consist of well ordered matter with precise massed, energies and positions in space, all just waiting to be measured. Reality is the broadest of smudges of all possibilities, only some being more probable than others. Even basic 'measurable' qualities as 'alive' or 'dead' have been demonstrated by science to be invalid sometimes. In the notorious 'Schroedinger's Cat' thought experiment, Prof. Schroedinger's cat was ingeniously placed in a real situation where it was neither dead nor alive, where such measurements became meaningless. Reality, according to Quantum Theory, is beyond measurements. Measuring disturbs reality, it never describes it perfectly. It was Heisenberg's famous 'Uncertainty Principle' that showed the inevitable error between the real Quantum world and the measured world of pseudo-science.Anyway, how can anyone measure the measurer, the mind? At a recent seminar on Science and Religion, at which I was a speaker, a Catholic in the audience bravely announced that whenever she looks through a telescope at the stars, she feels uncomfortable because her religion is threatened. I commented that whenever a scientist looks the other way round through a telescope, to observe the one who is watching, then they feel uncomfortable because their science is threatened by what is doing the seeing! So what is doing the seeing, what is this mind that eludes modern science?A Grade-One teacher once asked her class "What is the biggest thing in the world?" One little girl answered "My daddy". A little boy said "An elephant", since he'd recently been to the zoo. Another girl suggested "A mountain". The six-year-old daughter of a close friend of mine replied, "My eye is the biggest thing in the world"! The class stopped. Even the teacher didn't understand her answer. So the little philosopher explained "Well, my eye can see her daddy, an elephant, and a mountain too. It can also see so much else. If all of that can fit into my eye, then my eye must be the biggest thing in the world"! Brilliant.However, she was not quite right. The mind can see everything that one's eye can see, and it can also imagine so much more. It can also hear, smell, taste and touch, as well as think. In fact, everything that can be known can fit into the mind. Therefore, the mind must be the biggest thing in the world. Science's mistake is obvious now. The mind is not in the brain, nor in the body. The brain, the body and the rest of the world, are in the mind!Mind is the sixth sense in Buddhism, it is that which encompasses the five senses of sight, hearing, smell, taste and touch, and transcends them with its own domain. It corresponds loosely to Aristotle's "common sense" that is distinct from the five senses. Indeed, ancient Greek philosophy, from where science is said to have its origins, taught six senses just like Buddhism. Somewhere along the historical journey of European thinking, they lost their mind! Or, as Aristotle would put it, they somehow discarded their "common sense"! And thus we got science. We got materialism without any heart. One can accurately say that Buddhism is science that has kept its heart, and which hasn't lost its mind!Thus Buddhism is not a belief system. It is a science founded on objective observation, i.e. meditation, ever careful not to disturb the reality through imposing artificial measurements, and it is evidently repeatable. People have been re-creating the experimental conditions, known as establishing the factors http://www.bswa.org/modules/icontent/index.php?page=51 (4 of 5) [02.08.2005 18:58:39]Buddhist Society of Western Australia - Articlesof the Noble Eightfold Path, for over twenty-six centuries now, much longer than science. And those renowned Professors of Meditation, the male and female Arahants, have all arrived at the same conclusion as the Buddha. They verified the timeless Law of Dhamma, otherwise known as Buddhism. So Buddhism is the only real science, and I'm happy to say that I'm still a scientist at heart, only a much better scientist than I ever could have been at Cambridge.Ajahn Brahmavamso8th February 2004[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=51 (5 of 5) [02.08.2005 18:58:39]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterB•HIYA'S TEACHINGIn the Seen is Just the SeenBy Ajahn BrahmavamsoMay 2005Many Buddhists think about the Dhamma too much and practise too little. Lacking the experience of what it is like to keep precepts, and lacking the data supplied by the Jh•nas, they inadvertently distort the Dhamma with their own wishful thinking. Unfortunately, some of these Buddhists are Dhamma teachers.An example of how the Buddha's teachings become distorted is seen in the Buddha's well known brief teaching to B•hiya, as recorded in the Ud•na (Ud 1.10). B•hiya was not a monk. The sutta does not record him giving d•na,1 nor taking refuge in the Triple Gem, nor keeping any precepts. Moreover, the sutta has no mention at all of B•hiya ever meditating, let alone reaching a Jh•na. Yet, after receiving a very brief teaching from the Buddha, B•hiya became fully Enlightened, an Arahant, within seconds!This episode is very well known in Buddhist circles, because it seems to make Enlightenment so easy. It appears that you don't need to be a monk, you can be miserly and not give d•na, no ceremonies such as that of taking refuge are required, precepts are unnecessary, and even meditating can be avoided! What a relief – for some! All you need is intelligence, and everyone thinks that they are intelligent. (You think you are intelligent, don't you?) This makes B•hiya's Teaching both attractive and notorious.So what was this teaching? Here is my own translation."B•hiya, you should train yourself thus: in the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed2 will be merely what is sensed; in the cognized will be merely what is cognized. Practising in this way, B•hiya, you will not be 'because of that'. When you are not 'because of that' you will not be 'in that'. And when you are not 'in http://www.bswa.org/modules/icontent/index.php?page=104 (1 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articlesthat' then you will be neither here not beyond nor in between the two. Just this is the end of suffering."And then B•hiya became fully Enlightened. Sounds easy, doesn't it? You have just read the same teaching. Did you achieve Full Enlightenment? No! Why Not?As usual, there is more to the story than is recorded in the sutta. It is often the case that the suttas record only the highlights of a long episode. Just like the wedding photos do not record the first meeting, the dating and the arguments, so many suttas do not record all that occurred before the finale. So what is the full story of B•hiya? How can we put the finale, captured for posterity in the Ud•na, into its full context? Fortunately, the whole story is recorded in the Apad•na (past lives of the Arahants) and in the commentaries.In his previous life, B•hiya was a monk under the Buddha Kassapa. Together with six other monks, he climbed a steep mountain, throwing away the ladder, and determined to remain on top of that rock until they became Enlightened or died. One of the seven monks became an Arahant, another became an An•g•m• (Non Returner), the other five died on the mountain. B•hiya was one of the five. In B•hiya's final life, he was a sailor, successfully crossing the ocean seven times. On the eighth voyage, he was shipwrecked but managed to survive by floating ashore on a plank of wood. Having lost all his clothes, he made temporary garments out of bark and went begging for food in the town of Supp•rak•. The townspeople were impressed with his appearance and offered him food, respect and even a costly set of clothes. When B•hiya refused the new clothes, the people esteemed him even more. B•hiya had gained a comfortable living and so did not return to sea. The people regarded B•hiya as an Arahant. Soon, B•hiya thought he was an Arahant too!At that point, a deva discerned the wrong thought of B•hiya and, out of compassion, reprimanded him. That deva was none other than his former fellow monk, one of the seven, the one who had become an An•g•m•. (It is of interest to add that the remaining four fellow monks were also reborn at this time, and they all, like B•hiya, eventually attained full Enlightenment. (They were Pukkus•ti, Sabhiya, Kum•rakassapa and Dabba the Mallian.) Then the An•g•m•-deva informed B•hiya about a true Arahant, the Buddha, living at that time on the other side of India, at S•vatthi. B•hiya immediately left Supp•rak• (present day Sop•ra, just north of Mumbai) and reached S•vatthi (just 17 kilometres west of Balrumpur) in only one night. B•hiya met the Buddha while he was on alms round and asked for a teaching. The Buddha at first refused, for it was an inappropriate time. But on being asked a third time, the Buddha interrupted his alms gathering and gave the famous teaching presented above. Within seconds of hearing that Dhamma, B•hiya was fully Enlightened. A few minutes later, the Arahant B•hiya was killed by a cow with calf.So, B•hiya's background was exceptional. He had been a monk under the previous Buddha, Kassapa. His powers of determination were so strong that he went to meditate on the mountain with the resolve to become Enlightened or die. In this life, he could hear deva's speak to him and he http://www.bswa.org/modules/icontent/index.php?page=104 (2 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articlescould travel more than halfway across India, some 1,300 Kilometres as the levitator flies, in only one night. If you had such a background from your previous life, and had such psychic powers already in this life, then perhaps you too would have been Enlightened when you read B•hiya's Teaching a few minutes ago!It is usually the case that one requires very deep sam•dhi, Jh•nas, to achieve such psychic powers. Certainly, B•hiya would have had a pre-disposition for meditation, taking account of his previous life. And the psychic power of the 'divine ear' that enabled him to hear the deva, and the other psychic power that enabled him to travel so fast, suggest that he was practising Jh•na before he heard the deva. Perhaps this was another reason why he thought himself an Arahant. But there is more evidence to suggest that, though it was not mentioned in the texts, B•hiya had been practising Jh•nas.Few people are aware that the very same teaching, that here I call B•hiya's Teaching, was also given by the Buddha to the old monk M•lunkyaputta (SN 35.95). M•lunkyaputta appears several times in the suttas. In particular, in sutta 64 of the Majjhima Nik•ya, occurring certainly before the occasion when M•lunkyaputta was given B•hiya's Teaching, the Buddha first disparages M•lunkyaputta for his wrong view and then teaches the necessity of attaining at least one of the Jh•nas in order to destroy the five lower fetters3 (and thereby attain the level just below full Enlightenment called Non Returning). The Buddha said in front of Venerable M•lunkyaputta that it is impossible to achieve Non Returning (let alone Full Enlightenment) without a Jh•na just as much as it is impossible to reach the heartwood of a tree without first going through its bark and sapwood. Think about it.So, Venerable M•lunkyaputta was first taught the necessity of Jh•nas, and then later he was given B•hiya's Teaching. After hearing B•hiya's Teaching 'dwelling alone, withdrawn, diligent, ardent and resolute' M•lunkyaputta soon became an Arahant. It is therefore certain that M•lunkyaputta achieved Jh•na before B•hiya's Teaching could be effective. Or else the Buddha would be blatantly inconsistent. It also adds weight to the inference that B•hiya also had experience of Jh•na before he heard the same teaching – otherwise he would have reached the heartwood of the tree without going through its bark and sapwood!The Vipall•sa4So what did B•hiya, and Venerable M•lunkyaputta, see in the Buddha's words that generated the Arahant experience? What does it mean 'In the seen will merely be what is seen'?What it means is to see without any distortion of the data, without adding or subtracting from it. As modern psychology knows, what come to our attention as 'the seen' has already been sifted and distorted by our desires and aversions. This process of distortion occurs prior to the event of cognition. It is impossible to see this process as it occurs. It is subconscious. We can only infer its occurrence. We discover that our preferences have embellished the data to present to our mind what we wanted to see, while hostility has denied any access to the mind for those features that we didn't http://www.bswa.org/modules/icontent/index.php?page=104 (3 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articleswant to see. What we see is rarely, merely the seen. That which we see with bare attention is seldom the truth. It is not the way things are, it is only the way things seem.We should have had enough experience of life to know this by now. When you men see a beautiful woman, what do you see? Most people, even monks, do not see what is really there – just muscle, sinew, skin and hair – they see instead a bimbo! Where did that come from? Our sexual desire added it on, distorting the reality. When you see the recently deceased body of your mother, what do you see? Again, you do not see what is truly there – just muscle, sinew, skin and hair again – instead you see a tragedy. Your attachment added on the grief. It distorted the reality.In Northeast Thailand many years ago, in poor and remote jungle monasteries, I had to eat grasshoppers, frogs, ants and other crawling insects. That was all there was to eat. A regular dish was ant-egg curry. When you just read this, were you practising 'in the seen will merely be the seen' or did you add on your own disgust? Fried grasshoppers were actually quite delicious. How much do we add on our own likes and dislikes to the seen?A tour company wanted to employ a dentist for their cruise ship. So they looked in the Yellow Pages under the section 'Off-shore Drilling'...! How much do we add on to what we see?Twenty-five centuries before modern psychology, the Buddha identified the process that distorts cognition and called it the vipall•sa. He explained this essentially circular process starting from view. It is our views that bend our perception to agree with the view. The perceptions then form the evidence for our thoughts. Then the thoughts argue in support of our view. It is a self-justifying cycle. Views generate perceptions that make thoughts that support the views. This is the very process of delusion.For example, someone believes in God. They hold a theist view. That view will deny access to the mind for any perceptions that challenge that view. Scientific facts such as astrophysics, quantum mechanics, geology, bio-chemistry become 'no-fly' perceptions. They are rejected before they even register in the consciousness, because they are antithetic to the view. Only perceptions that support and conform to the God-view survive the subconscious sifting process. These pro-God perceptions then form the data for our thoughts to work on. The data is convincing. It supports our view. We become convinced that there is a God, and our view grows ever more resistant to challenge. Such is the origin and progress of our many religions, which are all convinced that they are right. They are mistaking the way things seem for the way things are.Or take the abortion debate. Are you 'Pro-life' or 'Pro-choice'? Whichever one of these two views you hold on to, it will corrupt your perception, selecting perceptions in support of your view and blinding your consciousness to any perceptions that challenge your view. Your thinking will be built up of your perceptions, in the same way that a house is built up out of bricks. Such misinformed thinking will justify your view, so strongly that you simply cannot understand why everyone else doesn't see it the right http://www.bswa.org/modules/icontent/index.php?page=104 (4 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia way, which is your way!One last example, is meditation easy for you? If you hold the view that meditation is difficult, and you are very attached to that idea, then meditation will seem to be difficult. Where did that view come from? Maybe, a long time ago, someone with authority told you that meditation was difficult, you believed them, and that view has stuck. Or, perhaps, you began meditation without clear and accurate instructions, and you found it difficult then. On the basis of such limited experience, you formed the solid view that meditation is difficult. However that view arose, once it is there, it makes meditation difficult! Your attachment to this view twists your perceptions. The only perceptions that make it into full consciousness are those that perceive the difficulties in meditation. Based on those negative perceptions, you think meditation is, in fact, difficult. You, and only you, have just made meditation difficult!When we have some understanding of what is going on, we might be able to change such a view on meditation. Allow me to brainwash you! Let me convince you that, in spite of who said what, in spite of all your previous lack of success; MEDITATION IS EASY! MEDITATION IS EASY! MEDITATION IS EASY! Let me coach you into believing that you can meditate well. Help me recondition you into believing in your innate ability to meditate well. You have been reborn into a precious human body and are now reading the priceless teachings of Buddhism. You are alive when the Dhamma is thriving and you have met that amazing Dhamma. You are such a rare being. You have worked for lifetimes for such an opportunity as this. With so much going for you already, of course you will be able to meditate well. The fact that you are reading this proves that you have got a huge store of good kamma supporting you. Other people, much less able than you, have attained Jh•na, so why not you! Once, with my help, you have concocted a positive view of your ability in meditation – hey presto – you perceive only success in meditation and you think only success in meditation. You have just made meditation easy! You have opened the door to tranquillity, inner bliss and the Jh•nas. Try it!Discovering TruthThe point is, the view that meditation is difficult for you and the view that meditation is easy, are both untrue. They are both the product of distorting what is seen, heard, sensed and cognized. They are both delusion. It is just that the positive view is a more useful delusion. In fact, it is the view that will lead you to discovering the truth.The Buddha explained that it is the Five Hindrances5 that distort perception and corrupt our thinking. He called the Five Hindrances the nutriment that feeds delusion (AN 10.61). The first hindrance, Sensual Desire, selects what we want to see, hear, sense and cognize. It often embellishes the truth. It presents to our consciousness the product of wishful thinking. The second hindrance, Ill Will, is that negative impulse that blocks us seeing, hearing, sensing or cognizing, what we don't want to know. It blinds us to what is unpleasant, and to what is contrary to our view. Psychology knows the second hindrance as the process of denial. The third hindrance is Sloth and Torpor. This does not distort what we see, hear, sense or cognize. It buries it http://www.bswa.org/modules/icontent/index.php?page=104 (5 of 10) [02.08.2005 18:58:54]SearchUser LoginBuddhist Society of Western Australia - ArticlesWho's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...in a fog so that we are unable to discern clearly. The fourth hindrance is Restlessness and Remorse, which keeps our senses on the run, so fast that we do not have sufficient time to see, hear, sense or cognize fully. Sights do not have time to fully form on our retina, before the back of the eye has another sight to deal with. Sounds are hardly registered, when we are asked to listen to something else. The fourth hindrance of Restlessness, and its special case of Remorse (inner restlessness due to bad conduct), is like the over-demanding boss in your office who never gives you enough time to finish a project properly. The fifth hindrance is Doubt, which interrupts the gathering of data with premature questions. Before we have fully experienced the seen, heard, sensed or cognized, doubt interferes with the process, like a cocky student interrupting the teacher with a question in the midst of the lecture. You should now be able to appreciate that it is these Five Hindrances that distort perception, corrupt the thinking and maintain a deluded view.It is well known among serious students of Buddhism that the only way to suppress these Five Hindrances is through the practice of Jh•na. As it says in the Nalakap•na Sutta (MN 68), in one who does not attain a Jh•na, the Five Hindrances (plus discontent and weariness) invade the mind and remain. Anything less than Jh•na is not powerful and lasting enough to suppress the Five Hindrances sufficiently. So, even if you are practising bare mindfulness, with the Five Hindrances still active at a subconscious level, you are not seeing things as they truly are, you are seeing things as they seem, distorted by these Five Hindrances.Thus, in order to fulfil the Buddha's Teaching to B•hiya and Venerable M•lunkyaputta, in order that 'in the seen will be merely what is seen, in the heard will be merely what is heard, in the sensed will be merely what is sensed, and in the cognized will merely be what is cognized' – the Five hindrances have to be suppressed and that means Jh•na!Seeing Things as They Truly AreIt is true that the Five Hindrances become suppressed just prior to Jh•na, in what the commentaries accurately call upac•ra sam•dhi, 'stillness of mind at the threshold of Jh•na' (my own translation). So, how can you know for sure that these insidious Five Hindrances, which usually operate at a subconscious level, are fully suppressed? How do you know if you are in upac•ra sam•dhi? The acid test for upac•ra sam•dhi is that you can move effortlessly over the threshold into first Jh•na! In upac•ra sam•dhi, there is no obstacle, no hindrance, between you and Jh•na. In just the same way, you know that you are standing on the threshold of a house when there is nothing between you and the room inside, when you can enter the room easily. If you can't enter Jh•na, the Five Hindrances are still there. So, to make sure they are gone, you try entering a Jh•na, and you enter.When the mind emerges from the Jh•na, it rests on the threshold, in upac•ra sam•dhi, for a long time. Just like when you leave a house, you stand on the threshold again. It is at this point, during the period immediately after a Jh•na experience, when the Five Hindrances no longer invade the mind and remain (according to the above mentioned Nalakap•na Sutta), that one is finally able to practise 'in the seen is merely what is seen, in the heard is http://www.bswa.org/modules/icontent/index.php?page=104 (6 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articlesmerely what is heard, in the sensed is merely what is sensed, and in the cognized is merely what is cognized'. As the Buddha repeatedly said (e.g. AN 6.50), only as a result of Jh•na (samm• sam•dhi) does one see things as they are (yath•-bh•ta-••nadassanam) and not as they seem.The End of a View of SelfAn experience of a Jh•na can blow you apart. What do I mean by that? I mean that the data supplied by the Jh•na experience, contemplated just after in upac•ra sam•dhi when the hindrances cannot distort anything, destroys the delusion of self, soul, me and mine.In the first Jh•na mostly, and in the higher Jh•nas completely, the potential to do, will, choice, what I call 'the doer', has disappeared. The data is so clear, and the Five Hindrances are no longer able to prevent you seeing that there is no-one at the controls, to put it bluntly, of you body and mind. Will is not a self, nor a product of a self. Will is just an impersonal natural process that can come to an absolute cessation. You have seen this for yourself, and you can trust this knowledge because it occurred when the corrupting Five Hindrances were suppressed. This insight is the most certain that you have ever known – free will is a delusion. You, the reader, will be incapable of agreeing with me. This is because your Five Hindrances are still active and they will prevent you from seeing this. So, experience a Jh•na first, then investigate this matter right after. Then try arguing with me!Also, in Jh•na, real Jh•na not fake ones, the seen and the heard and the sensed all disappear. The external five senses cease. This data is also so clear. When one reflects on the complete absence of these five senses within the Jh•na experience, in the hindrance-free state of post-Jh•na upac•ra sam•dhi, one will see with certainty that there is no self, soul or me observing the sight, hearing the sounds or sensing the smells, tastes and touches. There is no self, soul or me, knowing the known. Consciousness, too, all forms, is seen as an impersonal process that can come to a complete cessation. In short, you are not identical with your mind. The mind is just a natural process. It can completely stop. It does stop, once and for all, at Parinibb•na! Once again you, my reader, will be incapable of agreeing with me. The Five Hindrances active within you now, under the surface of cognition, prevent you from seeing the truth. It challenges your most basic view, the view that 'You Are'! Just don't worry about such disagreements for now. Instead, meditate until you have experienced Jh•na and suppressed those Five Hindrances. Then see if I'm right!The Final Part of B•hiya's Teaching"B•hiya, you should train yourself thus: in the seen will be merely what is seen, ... in the cognized will merely be what is cognized. Practising in this way, B•hiya, you will not be 'because of that'. When you are not 'because of that', you will not be 'in that'. And when you are not 'in that', you will be neither here nor beyond nor in between the two. Just this is the end of suffering."http://www.bswa.org/modules/icontent/index.php?page=104 (7 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - ArticlesWhat does it mean "you will not be 'because of that'"? The P•li is na tena. Tena is the instrumental of the word for 'that'. Na is the negative. It means, literally, "not because of that, not through that, not by that". It means in essence, you will not assume that there is a self, a soul, a me; because of, through, or by; the seen or the heard or the sensed or the cognized. The Buddha is saying that once you have penetrated the truth of sensory experience, by suppressing the Hindrances through Jh•na, you will see that there is no 'doer', nor a 'knower', behind sensory experience. No longer will you be able to use sensory experience as evidence for a self. Descartes' famous "I am because I think" is refuted. You will not be because of thinking, nor because of seeing, hearing or sensing. In the Buddha's words, "You will not be because of that (any sensory experience)".When the sensory processes are discarded as tenable evidence for a self, a soul or a me, then you are no longer located in the sensory experience. In the Buddha's words, "You will not be 'in that'". You no longer view, perceive or even think that there is a 'me' involved in life. In the words of the doctor in the original series of Star Trek, "It is life, Jim, but not as we know it"! There is no longer any sense of self, or soul, at the centre of experience. You are no more 'in that'.Just to close off the loophole that you might think you can escape non-existence of a self or soul by identifying with a transcendental state of being beyond what is seen, heard, sensed or cognized, the Buddha thunders, "and you will be neither here (with the seen, heard, sensed or cognized) nor beyond (outside of the seen, heard, sensed or cognized) nor in between the two (neither of the world nor beyond the world). The last phrase comprehensively confounded the sophists!In summary, the Buddha advised both B•hiya and Venerable M•lunkyaputta to experience the Jh•nas to suppress the Five Hindrances. Thereby one will discern with certainty the absence of a self or a soul behind the sensory process. Consequently, sensory experience will never again be taken as evidence of a 'knower' or a 'doer': such that you will never imagine a self or a soul at the centre of experience, nor beyond, nor anywhere else. B•hiya's Teaching put in a nutshell the way to the realization of No-Self, Anatt•. "Just this", concluded the Buddha "is the end of suffering".ConclusionI hope that my argument has been strong enough to challenge you, or rather to confound the vipall•sa driving your sensory processes. The Buddha's brief teaching to B•hiya and Venerable M•lunkyaputta is not some short cut for the super intelligent. The practice of 'in the seen will be merely what is seen...' requires the suppressing of the Five Hindrances. The suppressing of the Five Hindrances requires Jh•na. Jh•na requires the rest of the Noble Eightfold Path,6 the first seven factors. It requires faith in the Triple Gem, the keeping of precepts and the practice of d•na. There is only one path to Nibb•na, and that is the Noble Eightfold Path. There are no short cuts.MAGG•N' ATTHANGIKO SETTHO...http://www.bswa.org/modules/icontent/index.php?page=104 (8 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - ArticlesESO'VA MAGGO, NATTHI AÑÑODASSANASSA VISUDDHIY•"The best of paths is the Eightfold Path...This is the only Way. There in none other,for the purity of vision"Dhammap•da verses 273 and 274(English translation from Ven. N•rada's Dhammap•da)1) D•na: Generosity. Also used to describe the gifts of food and other requisites given to the monastic community.2) Sensed: Smelt, tasted, touched3) The Ten Fetters:1.Personality belief2.Sceptical doubt3.Belief in purification by the external observance of rites and rituals4.Sensualdesire5.Ill will6.Craving for fine material existence7.Craving for non-material existence8.Conceit9.Restlessness10.Ignorance4) Vipall•sa: Perversion or distortion of perception, thought and view – taking what is impermanent to be permanent; what is suffering to be happiness; what is empty of a self to be a self; and what is not beautiful (asubha) to be beautiful (cognitive distortion).5) The Five Hindrances:1.Sensual desire2.Ill-will and anger3.Lethargy and dullness4.Restlessness and remorse5.Sceptical doubt6) The Eightfold Path consists of:(Wisdom)1.Right View or Understanding.2.Right Thoughts or Intentions.(Morality)3.Right Speech.4.Right Action.http://www.bswa.org/modules/icontent/index.php?page=104 (9 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articles5.Right Livelihood.(Mind Development)6.Right Effort.7.Right Mindfulness.8.Right Concentration, i.e. Jh•na.[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=104 (10 of 10) [02.08.2005 18:58:54]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative Commons[Back | Show this page in printable format] Page submitted by Webmaster"Learning to Listen"By Venerable Ajahn ChahDuring an informal gathering at his residence one evening, the Master said: When you listen to the Dhamma, you must open up your heart and compose yourself in its centre. Don't try and accumulate what you hear, or make painstaking efforts to retain it through your memory. Just let the Dhamma flow into your heart as it reveals itself, and keep yourself continuously open to the flow in the present moment. What is ready to be retained will remain. It will happen of its own accord, not through forced effort on your part.Similarly, when you expound the Dhamma, there must be no force involved. The Dhamma must flow spontaneously from the present moment according to circumstances. You know, it’s strange, but sometimes people come to me and really show no apparent desire to hear the Dhamma, but there it is – it just happens. The Dhamma comes flowing out with no effort whatsoever. Then at other times, people seem to be quite keen to listen. They even formally ask for a discourse, and then, nothing! It just won’t happen. What can you do? I don’t know why it is, but I know that things happen in this way. It’s as though people have different levels of receptivity, and when you are there at the same level, things just happen.If you must expound the Dhamma, the best way is not to think about it at all. Simply forget it. The more you think and try to plan, the worse it will be. This is hard to do, though, isn’t it? Sometimes, when you’re flowing along quite smoothly, there will be a pause, and someone may ask a question. Then, suddenly, there’s a whole new direction. There seems to be an unlimited source that you can never exhaust.I believe without a doubt in the Buddha’s ability to know the temperaments and receptivity of other beings. He used this very same method of spontaneous teaching. It’s not that he needed to use any superhuman power, but rather that he was sensitive to the needs of the people around him and so taught to them accordingly. An instance demonstrating his own spontaneity http://www.bswa.org/modules/icontent/index.php?page=101 (1 of 2) [02.08.2005 18:59:00]SearchBuddhist Society of Western Australia - ArticlesLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (1 user(s) are browsing Articles)Members: 0Guests: 3more...occurred when once, after he had expounded the Dhamma to a group of his disciples, he asked them if they had ever heard this teaching before. They replied that they had not. He then went on to say that he himself had also never heard it before.Just continue your practice no matter what you are doing. Practice is not dependent on any one posture, such as sitting or walking. Rather, it is a continuous awareness of the flow of your own consciousness and feelings. No matter what is happening, just compose yourself and always be mindfully aware of that flow.Later, the Master went on to say: Practice is not moving forward, but there is forward movement. At the same time, it is not moving back, but there is backward movement. And, finally, practice is not stopping and being still, but there is stopping and being still. So there is moving forward and backward as well as being still, but you can’t say that it is any one of the three. Then practice eventually comes to a point where there is neither forward nor backward movement, nor any being still. Where is that?On another informal occasion, he said: To define Buddhism without a lot of words and phrases, we can simply say, "Don't cling or hold on to anything. Harmonize with Actuality, with things just as they are".September 2521 (1978)Wat Nong Pah Pong[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=101 (2 of 2) [02.08.2005 18:59:00]User LoginBuddhist Society of Western Australia - Articles Main Menu[Back | Show this page in printable format] Page submitted by TheEditorA Taste of Freedomby Ajahn ChahContents1. Acknowledgments2. Introduction3. About This Mind...4. On Meditation5. The Path in Harmony6. The Middle Way Within7. The Peace Beyond8. Opening the Dhamma Eye9. Convention and Liberation10. No Abiding11. Right View -- The Place of Coolness12. Epilogue13. About the AuthorCopyright © 1991 The Sangha, Wat Pah Nanachat For free distribution only. Any reproduction, in whole or part, in any form, for sale, profit or material gain, is prohibited. However, copies of this book, or permission to reprint for free distribution, may be obtained upon notification from: The Abbot, Wat Pah Nanachat, Bahn Bung Wai, Warinchamrab, Ubol Rajathani 34310, Thailand1st. published 1980; 2nd. impression (revised) 1982; 3rd. impression (revised) 1991. This electronic edition was transcribed from the print edition in 1994 by W.D. Savage & Jane Yudelman under the auspices of the DharmaNet Dharma Book Transcription Project, with the kind permission of the copyright holder. http://www.bswa.org/modules/icontent/index.php?page=7 (1 of 3) [02.08.2005 18:59:29]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (1 user(s) are browsing Articles)Members: 0Guests: 3more...AcknowledgmentsThe production manager would like to thank Venerable Ajahn Puriso, the translator, who kindly not only revised the text for this edition, but also helped with the final proof reading. This book has come into existence with the help of many devoted people. Khun Vanee Lamsam, along with her brother Khun Parl Na Pombejra, raised the Fund to support all costs of publication. Khun Thanu Malakul Na Ayudhaya supplied us a slide of his beautiful painting for the cover. Khun Panya Vijinthanasarn helped with the cover design and illustrations. Khun Chutima Thanapura helped with the first proof-reading. Khun Pansak Panpak-deeddisakul supplied us an invaluable photograph of Luang Por Chah (Phra Bodhinyana Thera). Khun Karoon Hansachainand helped with the pasting some parts of the artwork and saw the book through the press. May the kind meritorious deeds of the above-mentioned people help them experience the supreme bliss, Nibbana. IntroductionThe talks translated in this book were all taken from old cassette tape recordings of Venerable Ajahn Chah, some in Thai and some in the North-Eastern dialect, most recorded on poor quality equipment under less than optimum conditions. This presented some difficulty in the work of translation, which was overcome by occasionally omitting very unclear passages and at other times asking for advice from other listeners more familiar with those languages. Nevertheless there has inevitably been some editing in the process of making this book. Apart from the difficulties presented by the lack of clarity of the tapes, there is also the necessity of editing when one is taking words from the spoken to the written medium. For this, the translator takes full responsibility. Pali words have occasionally been left as they are, in other cases translated. The criteria here has been readability. Those Pali words which were considered short enough or familiar enough to the reader already conversant with Buddhist terminology have generally been left untranslated. This should present no difficulty, as they are generally explained by the Venerable Ajahn in the course of the talk. Longer words, or words considered to be probably unfamiliar to the average reader, have been translated. Of these, there are two which are particularly noteworthy. They are Kamasukhallikanuyogo and Attakilamathanuyogo, which have been translated as Indulgence in Pleasure and Indulgence in Pain respectively. These two words occur in no less than five of the talks included in this book and although the translations provided here are not those generally used for these word, they are nevertheless in keeping with the Venerable Ajahn's use of them. Venerable Ajahn Chah always gave his talks in simple, everyday language. His objective was to clarify the Dhamma, not to confuse his listeners with an overlog of information. Consequently the talks presented here have been rendered into correspondingly simple English. The aim has been to present Ajahn Chah's teaching in both the spirit and the letter. http://www.bswa.org/modules/icontent/index.php?page=7 (2 of 3) [02.08.2005 18:59:29]User LoginBuddhist Society of Western Australia - ArticlesIn this third printing of A Taste of Freedom, a number of corrections have been made to clumsily worded passages, of which there are now hopefully less than in the first editions. For such inadequacies the translator must also take responsibility, and hopes the reader will bear with any literary shortcomings in order to receive the full benefit of the teachings contained herein. The translator Copyright © 1991 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=7 (3 of 3) [02.08.2005 18:59:29]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by SolHannaA Gift of DhammaA Discourse delivered to the assembly of Western Monks, Novices and Lay-disciples at Bung Wai Forest Monastery, Ubon, on 10th October, 1977. This Discourse was offered to the parents of one of the monks on the occasion of their visit from France. I am happy that you have taken this opportunity to come and visit Wat Pah Pong, and to see your son who is a monk here, however I'm sorry I have no gift to offer you. France already has so many material things, but of Dhamma there's very little. Having been there and seen for myself, there isn't really any Dhamma there which could lead to peace and tranquillity. There are only things which continually make one's mind confused and troubled.France is already materially prosperous, it has so many things to offer which are sensually enticing -- sights, sounds, smells, tastes and textures. However, people ignorant of Dhamma only become confused by them. So today I will offer you some Dhamma to take back to France as a gift from Wat Pah Pong and Wat Pah Nanachat. What is Dhamma? Dhamma is that which can cut through the problems and difficulties of mankind, gradually reducing them to nothing. That's what is called Dhamma and that's what should be studied throughout our daily lives so that when some mental impression arises in us, we'll be able to deal with it and go beyond it. Problems are common to us all whether living here in Thailand or in other countries. If we don't know how to solve them, we'll always be subject to suffering and distress. That which solves problems is wisdom and to have wisdom we must develop and train the mind. The subject of practice isn't far away at all, it's right here in our body and mind. Westerners and Thais are the same, they both have a body and mind. A confused body and mind means a confused person and a peaceful body and mind, a peaceful person. Actually, the mind, like rain water, is pure in its natural state. If we were to drop green coloring into clear rain water, however, it would turn green. If http://www.bswa.org/modules/icontent/index.php?page=5 (1 of 5) [02.08.2005 18:59:46]Buddhist Society of Western Australia - Articlesyellow coloring it would turn yellow. The mind reacts similarly. When a comfortable mental impression "drops" into the mind, the mind is comfortable. When the mental impression is uncomfortable, the mind is uncomfortable. The mind becomes "cloudy" just like the colored water. When clear water contacts yellow, it turns yellow. When it contacts green, it turns green. It will change color every time. Actually, that water which is green or yellow is naturally clean and clear. This is also the natural state of the mind, clean and pure and unconfused. It becomes confused only because it pursues mental impressions; it gets lost in its moods! Let me explain more clearly. Right now we are sitting in a peaceful forest. Here, if there's no wind, a leaf remains still. When a wind blows it flaps and flutters. The mind is similar to that leaf. When it contacts a mental impression, it, too, "flaps and flutters" according to the nature of that mental impression. And the less we know of Dhamma, the more the mind will continually pursue mental impressions. Feeling happy, it succumbs to happiness. Feeling suffering, it succumbs to suffering. It's constant confusion! In the end people become neurotic. Why? Because they don't know! They just follow their moods and don't know how to look after their own minds. When the mind has no one to look after it, it's like a child without a mother or father to take care of him. An orphan has no refuge and, without a refuge, he's very insecure. Likewise, if the mind is not looked after, if there is no training or maturation of character with right understanding, it's really troublesome. The method of training the mind which I will give you today is Kammatthana. "Kamma" means "action" and "thana" means "base." In Buddhism it is the method of making the mind peaceful and tranquil. It's for you to use in training the mind and with the trained mind investigate the body. Our being is composed of two parts: one is the body, the other, the mind. There are only these two parts. What is called "the body," is that which can be seen with our physical eyes. "The mind," on the other hand, has no physical aspect. The mind can only be seen with the "internal eye" or the "eye of the mind." These two things, body and mind, are in a constant state of turmoil. What is the mind? The mind isn't really and "thing." Conventionally speaking, it's that which feels or senses. That which senses, receives and experiences all mental impressions is called "mind." Right at this moment there is mind. As I am speaking to you, the mind acknowledges what I am saying. Sounds enter through the ear and you know what is being said. That which experiences this is called "mind." This mind doesn't have any self or substance. It doesn't have any form. It just experiences mental activities, that's all! If we teach this mind to have http://www.bswa.org/modules/icontent/index.php?page=5 (2 of 5) [02.08.2005 18:59:46]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (1 user(s) are browsing Articles)Members: 0Guests: 3right view, this mind won't have any problems. It will be at ease. The mind is mind. Mental objects are mental objects. Mental objects are not the mind, the mind is not mental objects. In order to clearly understand our minds and the mental objects in our minds, we say that the mind is that which receives the mental objects which pop into it. When these two things, mind and its object, come into contact with each other, they give rise to feelings. Some are good, some bad, some cold, some hot, all kinds! Without wisdom to deal with these feelings, however, the mind will be troubled. Meditation is the way of developing the mind so that it may be a base for the arising of wisdom. Here the breath is a physical foundation. We call it Anapanasati or "mindfulness of breathing." Here we make breathing our mental object. We take this object of meditation because it's the simplest and because it has been the heart of meditation since ancient times. When a good occasion arises to do sitting meditation, sit cross-legged: right leg on top of the left leg, right hand on top of the left hand. Keep your back straight and erect. Say to yourself, "Now I will let go of all my burdens and concerns." You don't want anything that will cause you worry. Let go of all concerns for the time being. Now fix your attention on the breath. Then breathe in and breathe out. In developing awareness of breathing, don't intentionally make the breath long or short. Neither make it strong or weak. Just let it flow normally and naturally. Mindfulness and self-awareness, arising from the mind, will know the in-breath and the out-breath. Be at ease. Don't think about anything. No need to think of this or that. The only thing you have to do is fix your attention on the breathing in and breathing out. You have nothing else to do but that! Keep your mindfulness fixed on the in-and out-breaths as they occur. Be aware of the beginning, middle and end of each breath. On inhalation, the beginning of the breath is at the nose tip, the middle at the heart, and the end in the abdomen. On exhalation, it's just the reverse: the beginning of the breath is in the abdomen, the middle at the heart, and the end at the nose tip. Develop the awareness of the breath: 1, at the nose tip; 2, at the heart; 3, in the abdomen. Then in reverse: 1, in the abdomen; 2, at the heart; and 3, at the nose tip. Focusing the attention on these three points will relieve all worries. Just don't think of anything else! Keep your attention on the breath. Perhaps other thoughts will enter the mind. It will take up other themes and distract you. Don't be concerned. Just take up the breathing again as your object of attention. The mind may get caught up in judging and investigating your moods, but continue to practice, being constantly aware of the beginning, middle and the end of each breath. Eventually, the mind will be aware of the breath at these three points all the time. When you do this practice for some time, the mind and body will get accustomed to the work. Fatigue will disappear. The body will feel lighter and the breath will become more and more refined. Mindfulness and self-http://www.bswa.org/modules/icontent/index.php?page=5 (3 of 5) [02.08.2005 18:59:46]SearchUser LoginBuddhist Society of Western Australia - Articlesmore...awareness will protect the mind and watch over it. We practice like this until the mind is peaceful and calm, until it is one. One means that the mind will be completely absorbed in the breathing, that it doesn't separate from the breath. The mind will be unconfused and at ease. It will know the beginning, middle and end of the breath and remain steadily fixed on it. Then when the mind is peaceful, we fix our attention on the in-breath and out-breath at the nose tip only. We don't have to follow it up and down to the abdomen and back. Just concentrate on the tip of the nose where the breath comes in and goes out. This is called "calming the mind," making it relaxed and peaceful. When tranquillity arises, the mind stops; it stops with its single object, the breath. This is what's known as making the mind peaceful so that wisdom may arise. This is the beginning, the foundation of our practice. You should try to practice this every single day, wherever you may be. Whether at home, in a car, lying or sitting down, you should be mindfully aware and watch over the mind constantly. This is called mental training which should be practiced in all the four postures. Not just sitting, but standing, walking and lying as well. The point is that we should know what the state of the mind is at each moment, and, to be able to do this, we must be constantly mindful and aware. Is the mind happy or suffering? Is it confused? Is it peaceful? Getting to know the mind in this manner allows it to become tranquil, and when it does become tranquil, wisdom will arise. With the tranquil mind investigate the meditation subject which is the body, from the top of the head to the soles of the feet, then back to the head. Do this over and over again. Look at and see the hair of the head, hair of the body, the nails, teeth and skin. In this meditation we will see that this whole body is composed of four "elements': earth, water, fire and wind. The hard and solid parts of our body make up the earth element; the liquid and flowing parts, the water element. Winds that pass up and down our body make up the wind element, and the heat in our body, the fire element. Taken together, they compose what we call a "human being." However, when the body is broken down into its component parts, only these four elements remain. The Buddha taught that there is no "being" per se, no human, no Thai, no Westerner, no person, but that ultimately, there are only these four elements -- that's all! We assume that there is a person or a "being" but, in reality, there isn't anything of the sort. Whether taken separately as earth, water, fire and wind, or taken together labelling what they form a "human being," they're all impermanent, subject to suffering and not-self. They are all unstable, uncertain and in a state of constant change -- not stable for a single moment! http://www.bswa.org/modules/icontent/index.php?page=5 (4 of 5) [02.08.2005 18:59:46]Buddhist Society of Western Australia - ArticlesOur body is unstable, altering and changing constantly. Hair changes, nails change, teeth change, skin changes -- everything changes, completely! Our mind, too, is always changing. It isn't a self or substance. It isn't really "us," not really "them," although it may think so. Maybe it will think about killing itself. Maybe it will think of happiness or of suffering -- all sorts of things! It's unstable. If we don't have wisdom and we believe this mind of ours, it'll lie to us continually. And we alternately suffer and be happy. This mind is an uncertain thing. This body is uncertain. Together they are impermanent. Together they are a source of suffering. Together they are devoid of self. These, the Buddha pointed out, are neither a being, nor a person, nor a self, nor a soul, nor us, nor they. They are merely elements: earth, water, fire and wind. Elements only! When the mind sees this, it will rid itself of attachment which holds that "I" am beautiful, "I" am good, "I" am evil, "I" am suffering, "I" have, "I" this or "I" that. You will experience a state of unity, for you'll have seen that all of mankind is basically the same. There is no "I." There are only elements. When you contemplate and see impermanence, suffering and not-self, there will no longer be clinging to a self, a being, I or he or she. The mind which sees this will give rise to Nibbida, world-weariness and dispassion. It will see all things as only impermanent, suffering and not-self. The mind then stops. The mind is Dhamma. Greed, hatred and delusion will then diminish and recede little by little until finally there is only mind -- just the pure mind. This is called "practicing meditation." Thus, I ask you to receive this gift of Dhamma which I offer you to study and contemplate in your daily lives. Please accept this Dhamma Teaching from Wat Pah Pong and Wat Pah Nanachat as an inheritance handed down to you. All of the monks here, including your son, and all the Teachers, make you an offering of this Dhamma to take back to France with you. It will show you the way to peace of mind, it will render your mind calm and unconfused. Your body may be in turmoil, but your mind will not. Those in the world may be confused, but you will not. Even though there is confusion in your country, you will not be confused because the mind will have seen, the mind is Dhamma. This is the right path, the proper way. May you remember this Teaching in the future. May you be well and happy.Copyright © 1982 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by SolHanna::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=5 (5 of 5) [02.08.2005 18:59:46]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterUNSHAKEABLE PEACEVenerable Ajahn ChahThe following Dhamma talk was informally given to a visiting scholar monk who had come to pay respects to Venerable Ajahn Chah.The whole reason for studying the Dhamma, the teachings of the Buddha, is to search for a way to transcend suffering and attain peace and happiness. Whether we study physical or mental phenomena, the mind (citta) or its psychological factors (cetaskas), it's only when we make liberation from suffering our ultimate goal that we're on the right path: nothing less. Suffering has a cause and conditions for its existence.Please clearly understand that when the mind is still, it's in its natural, normal state. As soon as the mind moves, it becomes conditioned (sankh•ra). When the mind is attracted to something, it becomes conditioned. When aversion arises, it becomes conditioned. The desire to move here and there arises from conditioning. If our awareness doesn't keep pace with these mental proliferations as they occur, the mind will chase after them and be conditioned by them. Whenever the mind moves, at that moment, it becomes a conventional reality.So the Buddha taught us to contemplate these wavering conditions of the mind. Whenever the mind moves, it becomes unstable and impermanent (anicca), unsatisfactory (dukkha) and cannot be taken as a self (anatt•). These are the three universal characteristics of all conditioned phenomena. The Buddha taught us to observe and contemplate these movements of the mind.It's likewise with the teaching of dependent origination (paticcasamupp•da): deluded understanding (avijj•) is the cause and condition for the arising of volitional kammic formations (sankh•ra); which is the cause and condition for the arising of consciousness (viññ•na); which is the cause and condition for the arising of mentality and materiality (n•ma-r•pa), and so on, just as we've studied in the scriptures. The Buddha separated each link of the chain to make it easier to study. This is an accurate description of reality, but when this process actually occurs in real life the scholars aren't able to keep up with what's happening. It's like falling from the top of a tree to come crashing down to the ground below. We have no idea how many branches we've passed on the way down. Similarly, http://www.bswa.org/modules/icontent/index.php?page=103 (1 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articleswhen the mind is suddenly hit by a mental impression, if it delights in it, then it flies off into a good mood. It considers it good without being aware of the chain of conditions that led there. The process takes place in accordance with what is outlined in the theory, but simultaneously it goes beyond the limits of that theory.There's nothing that announces, 'This is delusion. These are volitional kammic formations, and that is consciousness.' The process doesn't give the scholars a chance to read out the list as it's happening. Although the Buddha analyzed and explained the sequence of mind moments in minute detail, to me it's more like falling out of a tree. As we come crashing down there's no opportunity to estimate how many feet and inches we've fallen. What we do know is that we've hit the ground with a thud and it hurts!The mind is the same. When it falls for something, what we're aware of is the pain. Where has all this suffering, pain, grief, and despair come from? It didn't come from theory in a book. There isn't anywhere where the details of our suffering are written down. Our pain won't correspond exactly with the theory, but the two travel along the same road. So scholarship alone can't keep pace with the reality. That's why the Buddha taught to cultivate clear knowing for ourselves. Whatever arises, arises in this knowing. When that which knows, knows in accordance with the truth, then the mind and its psychological factors are recognized as not ours. Ultimately all these phenomena are to be discarded and thrown away as if they were rubbish. We shouldn't cling to or give them any meaning.THEORY AND REALITYThe Buddha did not teach about the mind and its psychological factors so that we'd get attached to the concepts. His sole intention was that we would recognize them as impermanent, unsatisfactory and not-self. Then let go. Lay them aside. Be aware and know them as they arise. This mind has already been conditioned. It's been trained and conditioned to turn away and spin out from a state of pure awareness. As it spins it creates conditioned phenomena which further influence the mind, and the proliferation carries on. The process gives birth to the good, the evil, and everything else under the sun. The Buddha taught to abandon it all. Initially, however, you have to familiarize yourself with the theory in order that you'll be able to abandon it all at the later stage. This is a natural process. The mind is just this way. Psychological factors are just this way.Take the Noble Eightfold Path, for example. When wisdom (pañña) views things correctly with insight, this Right View then leads to Right Intention, Right Speech, Right Action, and so on. This all involves psychological conditions that have arisen from that pure knowing awareness. This knowing is like a lantern shedding light on the path ahead on a dark night.If the knowing is right, is in accordance with truth, it will pervade and illuminate each of the other steps on the path in turn.Whatever we experience, it all arises from within this knowing. If this mind did not exist, the knowing would not exist either. All this is phenomena of the mind. As the Buddha said, the mind is merely the mind. It's not a being, a person, a self, or yourself. It's neither us nor them. The Dhamma is simply the Dhamma. It http://www.bswa.org/modules/icontent/index.php?page=103 (2 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesis a natural, selfless process. It does not belong to us or anyone else. It's not any thing. Whatever an individual experiences it all falls within five fundamental categories (khandhas): body, feeling, memory/perception, thoughts and consciousness. The Buddha said to let it all go.Meditation is like a single stick of wood. Insight (vipassan•) is one end of the stick and serenity (samatha) the other. If we pick it up, does only one end come up or do both? When anyone picks up a stick both ends rise together. Which part then is vipassan•, and which is samatha? Where does one end and the other begin? They are both the mind. As the mind becomes peaceful, initially the peace will arise from the serenity of samatha. We focus and unify the mind in states of meditative peace (sam•dhi). However, if the peace and stillness of sam•dhi fades away, suffering arises in its place. Why is that? Because the peace afforded by samatha meditation alone is still based on attachment. This attachment can then be a cause of suffering. Serenity is not the end of the path. The Buddha saw from his own experience that such peace of mind was not the ultimate. The causes underlying the process of existence (bh•va) had not yet been brought to cessation (Nirodha). The conditions for rebirth still existed. His spiritual work had not yet attained perfection. Why? Because there was still suffering. So based on that serenity of samatha he proceeded to contemplate, investigate, and analyze the conditioned nature of reality until he was free of all attachments, even the attachment to serenity. Serenity is still part of the world of conditioned existence and conventional reality. Clinging to this type of peace is clinging to conventional reality, and as long as we cling, we will be mired in existence and rebirth. Delighting in the peace of samatha still leads to further existence and rebirth. Once the mind's restlessness and agitation calms down, one clings to the resultant peace.So the Buddha examined the causes and conditions underlying existence and rebirth. As long as he had not yet fully penetrated the matter and understood the truth, he continued to probe deeper and deeper with a peaceful mind, reflecting on how all things, peaceful or not, come into existence. His investigation forged ahead until it was clear to him that everything that comes into existence is like a lump of red-hot iron. The five categories of a being's experience (Khandas) are all a lump of red-hot iron. When a lump of iron is glowing red-hot, is there anywhere it can be touched without getting burnt? Is there anywhere at all that is cool? Try touching it on the top, the sides, or underneath. Is there a single spot that can be found that's cool? Impossible. This searing lump of iron is entirely red-hot. We can't even attach to serenity. If we identify with that peace, assuming that there is someone who is calm and serene, this reinforces the sense that there is an independent self or soul. This sense of self is part of conventional reality. Thinking, 'I'm peaceful ... .. I'm agitated', 'I'm good', 'I'm bad', 'I'm happy', or 'I'm unhappy', we are caught in more existence and birth. It's more suffering. If our happiness vanishes, then we're unhappy instead. When our sorrow vanishes, then we're happy again. Caught in this endless cycle, we revolve repeatedly through heaven and hell.Before his Enlightenment, the Buddha recognized this pattern in his own heart. He knew that the conditions for existence and rebirth had not yet ceased. His work was not yet finished. Focusing on life's conditionality, he contemplated in accordance with nature: 'Due to this cause there is birth, due to birth there is death, and all this movement of coming and going.' So the Buddha took up these themes for contemplation in order to understand the truth about the five khandas. http://www.bswa.org/modules/icontent/index.php?page=103 (3 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesEverything mental and physical, everything conceived and thought about without exception, is conditioned. Once he knew this, he taught us to set it down. Once he knew this, he taught to abandon it all. He encouraged others to understand in accordance with this truth. If we don't, we'll suffer. We won't be able to let go of these things. However, once we do see the truth of the matter, we'll recognize how these things delude us. As the Buddha taught, 'The mind has no substance, it's not any thing.'The mind isn't born belonging to anyone. It doesn't die as anyone's. This mind is free, brilliantly radiant, and un-entangled with any problems or issues. The reason problems arise is because the mind is deluded by conditioned things, deluded by this misperception of self. So the Buddha taught to observe this mind. In the beginning what is there? There is truly nothing there. It doesn't arise with conditioned things and it doesn't die with them. When the mind encounters something good, it doesn't change to become good. When the mind encounters something bad, it doesn't become bad as well. That's how it is when there is clear insight into one's nature. There is understanding that this is essentially a substance less state of affairs.The Buddha's insight saw it all as impermanent, unsatisfactory and not-self. He wants us to fully comprehend in the same way. The 'knowing' then knows in accordance with truth. When it knows happiness or sorrow, it remains unmoved. The emotion of happiness is a form of birth. The tendency to become sad is a form of death. When there's death there is birth, and what is born has to die. That which arises and passes away is caught in this unremitting cycle of becoming. Once the meditators mind comes to this state of understanding, no doubt remains about whether there is further becoming and rebirth. There's no need to ask anyone else.The Buddha comprehensively investigated conditioned phenomena and so was able to let it all go. The five khandas were let go of, and the knowing carried on merely as an impartial observer of the process. If he experienced something positive, he didn't become positive along with it. He simply observed and remained aware. If he experienced something negative, he didn't become negative. And why was that? Because his mind had been cut free from such causes and conditions. He'd penetrated the Truth. The conditions leading to rebirth no longer existed. This is the knowing that is certain and reliable. This is a mind that is truly at peace. This is what is not born, doesn't age, doesn't get sick, and doesn't die. This is neither cause nor effect, nor dependent on cause and effect. It is independent of the process of causal conditioning. The causes then cease with no conditioning remaining. This mind is above and beyond birth and death, above and beyond happiness and sorrow, above and beyond both good and evil. What can you say? It's beyond the limitations of language to describe it. All supporting conditions have ceased and any attempt to describe it will merely lead to attachment. The words used then become the theory of the mind.Theoretical descriptions of the mind and its workings are accurate, but the Buddha realized that this type of knowledge was relatively useless. We understand something intellectually and then believe it, but it's of no real benefit. It doesn't lead to peace of mind. The knowing of the Buddha leads to letting go. It results in abandoning and renunciation.Because it's precisely this mind that leads us to get involved with both what's http://www.bswa.org/modules/icontent/index.php?page=103 (4 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesright and what's wrong. If we're smart we get involved with those things that are right. If we're stupid we get involved with those things that are wrong. Such a mind is the world, and the Blessed One took the, things of this world to examine this very world. Having come to know the world as it actually was, he was then known as the 'One who clearly comprehends the world.'Concerning this issue of samatha and vipassan•, the important thing is to develop these states in our own hearts. Only when we genuinely cultivate them ourselves will we know what they actually are. We can go and study what all the books say about psychological factors of the mind, but that kind of intellectual understanding is useless for actually cutting off selfish desire, anger, and delusion. We only study the theory about selfish desire, anger, and delusion, merely describing the various characteristics of these mental defilements: 'Selfish desire has this meaning; anger means that; delusion is defined as this.' Only knowing their theoretical qualities, we can talk about them only on that level. We know and we are intelligent, but when these defilements actually appear in our minds, do they correspond with the theory or not? When, for instance, we experience something undesirable do we react and get into a bad mood? Do we attach? Can we let it go? If aversion comes up and we recognize it, do we still hang on to it? Or once we have seen it, do we let it go? If we find that we see something we don't like and retain that aversion in our hearts, we'd better go back and start studying again. Because it's still not right. The practice is not yet perfect. When it reaches perfection, letting go happens. Look at it in this light.We truly have to look deeply into our own hearts if we want to experience the fruits of this practice. Attempting to describe the psychology of the mind in terms of the numerous separate moments of consciousness and their different characteristics is, in my opinion, not taking the practice far enough. There's still a lot more to it. If we are going to study these things, then know them absolutely, with clarity and penetrative understanding. Without clarity of insight, how will we ever be finished with them? There's no end to it. We'll never complete our studies.Practicing Dhamma is thus extremely important. When I practiced, that's how I studied. I didn't know anything about mind moments or psychological factors. I just observed the quality of knowing. If a thought of hate arose, I asked myself why. If a thought of love arose, I asked myself why. This is the way. Whether it's labeled as a thought or called a psychological factor, so what? Just penetrate this one point until you're able to resolve these feelings of love and hate, until they completely vanish from the heart. When I was able to stop loving and hating under any circumstance, I was able to transcend suffering. Then it doesn't matter what happens, the heart and mind are released and at ease. Nothing remains. It has all stopped.Practice like this. If people want to talk a lot about theory that's their business. But no matter how much it's debated, the practice always comes down to this single point right here. When something arises, it arises right here. Whether a lot or a little, it originates right here. When it ceases, the cessation is right here. Where else? The Buddha called this point the 'Knowing'. When it knows the way things are accurately, in line with the truth, we'll understand the meaning of mind. Things incessantly deceive. As you study them, they're simultaneously deceiving you. How else can I put it? Even though you know about them, you are still being deluded by them precisely where you know them. That's the situation. http://www.bswa.org/modules/icontent/index.php?page=103 (5 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesThe issue is this: it's my opinion that the Buddha didn't intend that we only know what these things are called. The aim of the Buddha's teachings is to figure out the way to liberate ourselves from these things through searching for the underlying causes.SILA, SAM•DHI, AND PAÑÑAI practiced Dhamma without knowing a great deal. I just knew that the path to liberation began with virtue (sila[1]).Virtue is the beautiful beginning of the Path. The deep peace of sam•dhi[2] is the beautiful middle. Wisdom (pañña) is the beautiful end. Although they can be separated as three unique aspects of the training, as we look into them more and more deeply, these three qualities converge as one. To uphold virtue, you have to be wise. We usually advise people to develop ethical standards first by keeping the five precepts so that their virtue will become solid. However, the perfection of virtue takes a lot of wisdom. We have to consider our speech and actions, and analyze their consequences. This is all the work of wisdom. We have to rely on our wisdom in order to cultivate virtue.According to the theory, virtue comes first, then sam•dhi then wisdom, but when I examined it I found that wisdom is the foundation stone for every other aspect of the practice. In order to fully comprehend the consequences of what we say and do • especially the harmful consequences • we need to use wisdom to guide and supervise, to scrutinize the workings of cause and effect. This will purify our actions and speech. Once we become familiar with ethical and unethical behavior, we see the place to practice. We then abandon what's bad and cultivate what's good. We abandon what's wrong and cultivate what's right. This is virtue. As we do this, the heart becomes increasingly firm and steadfast. A steadfast and unwavering heart is free of apprehension, remorse, and confusion concerning our actions and speech. This is sam•dhi.This stable unification of mind forms a secondary and more powerful source of energy in our Dhamma practice, allowing a deeper contemplation of the sights, sounds, etc., that we experience. Once the mind is established with firm and unwavering mindfulness and peace, we can engage in sustained inquiry into the reality of the body, feeling, perception, thought, consciousness, sights, sounds, smells, tastes, bodily sensations and objects of mind. As they continually arise, we continually investigate with a sincere determination not to lose our mindfulness. Then we'll know what these things actually are. They come into existence following their own natural truth.As our understanding steadily grows, wisdom is born. Once there's clear comprehension of the way things truly are, our old perceptions are uprooted and our conceptual knowledge transforms into wisdom. That's how virtue, sam•dhi and wisdom merge and function as one.As wisdom increases in strength and intrepidity, sam•dhi evolves to become increasingly firm. The more unshakeable sam•dhi is, the more unshakeable and all encompassing virtue becomes. As virtue is perfected, it nurtures sam•dhi, and the additional strengthening of sam•dhi leads to a maturing of wisdom. These three aspects of the training mesh and intertwine. United, they form the Noble http://www.bswa.org/modules/icontent/index.php?page=103 (6 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesEightfold Path, the way of the Buddha. Once virtue, sam•dhi, and wisdom reach their peak, this Path has the power to eradicate those things which defile the mind's purity. [3] When sensual desire comes up, when anger and delusion show their face, this Path is the only thing capable of cutting them down in their tracks.The framework for Dhamma practice is the Four Noble Truths: suffering (dukkha), the origin of suffering (samudaya), the cessation of suffering (Nirodha) and the Path leading to the cessation of suffering (magga). This Path consists of virtue, sam•dhi and wisdom, the framework for training the heart. Their true meaning is not to be found in these words but dwells in the depth of our hearts. That's what virtue, sam•dhi and wisdom are like. They revolve continually. The Noble Eightfold Path will envelop any sight, sound, smell, taste, bodily sensation, or object of mind that arises. However, if the factors of the Eightfold Path are weak and timid, the defilements will possess our minds. If the Noble Path is strong and courageous, it will conquer and destroy the defilements. If it's the defilements that are powerful and brave while the Path is feeble and frail, the defilements will conquer the Path. They conquer our hearts. If the knowing isn't quick and nimble enough as forms, feelings, perceptions, and thoughts are experienced, they possess and devastate us. The Path and the defilements proceed in tandem. As Dhamma practice develops in the heart, these two forces have to battle it out every step of the way. It's like there are two people arguing inside the mind, but it's just the Path of Dhamma and the defilements struggling to win domination of the heart. The Path guides and fosters our ability to contemplate. As long as we are able to contemplate accurately, the defilements will be losing ground. But if we are shaky, whenever defilements regroup and regain their strength, the Path will be routed as defilements take its place. The two sides will continue to fight it out until eventually there is a victor and the whole affair is settled.If we focus our endeavor on developing the way of Dhamma, defilements will be gradually and persistently eradicated. Once fully cultivated, the Four Noble Truths reside in our hearts. In whatever form suffering takes, it always exists due to a cause. That's the Second Noble Truth. And what is the cause? Weak virtue. Weak sam•dhi. Weak wisdom. When the Path isn't durable, the defilements dominate the mind. When they dominate, the Second Noble Truth comes into play, and it gives rise to all sorts of suffering. Once we are suffering, those qualities which are able to quell the suffering disappear. The conditions which give rise to the Path are virtue, samadhi, and wisdom. When they have attained full strength, the Path of Dhamma is unstoppable, advancing unceasingly to overcome the attachment and clinging that bring us so much anguish. Suffering can't arise because the Path is destroying the defilements. It's at this point that cessation of suffering occurs. Why is the Path able to bring about the cessation of suffering? Because virtue, sam•dhi, and wisdom are attaining their peak of perfection, and the Path has gathered an unstoppable momentum. It all comes together right here. I would say for anyone who practices like this, theoretical ideas about the mind don't come into the picture. If the mind is liberated from these, then it is utterly dependable and certain. Now whatever path it takes, we don't have to goad it much to keep it going straight.Consider the leaves of a mango tree. What are they like? By examining just a single leaf we know. Even if there are ten thousand of them we know what all those leaves are like. Just look at one leaf. The others are essentially the same. Similarly with the trunk. We only have to see the trunk of one mango tree to http://www.bswa.org/modules/icontent/index.php?page=103 (7 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesknow the characteristics of them all. Just look at one tree. All the other mango trees will be essentially no different. Even if there were one hundred thousand of them, if I knew one I'd know them all. This is what the Buddha taught.Virtue, samadhi, and wisdom constitute the Path of the Buddha. But the way is not the essence of the Dhamma. The Path isn't an end in itself, not the ultimate aim of the Blessed One. But it's the way leading inwards. It's just like how you traveled from Bangkok to my monastery, Wat Nong Pah Pong. It's not the road you were after. What you wanted was to reach the monastery, but you needed the road for the journey. The road you traveled on is not the monastery. It's just the way to get here. But if you want to arrive at the monastery, you have to follow the road. It's the same with virtue, sam•dhi, and wisdom. We could say they are not the essence of the Dhamma, but they are the road to arrive there. When virtue, sam•dhi, and wisdom have been mastered, the result is profound peace of mind. That's the destination. Once we've arrived at this peace, even if we hear a noise, the mind remains unruffled. Once we've reached this peace, there's nothing remaining to do. The Buddha taught to give it all up. Whatever happens, there's nothing to worry about. Then we truly, unquestionably, know for ourselves. We no longer simply believe what other people say.The essential principle of Buddhism is empty of any phenomena. It's not contingent upon miraculous displays of psychic powers, paranormal abilities, or anything else mystical or bizarre. The Buddha did not emphasize the importance of these things. Such powers, however, do exist and may be possible to develop, but this facet of Dhamma is deluding, so the Buddha did not advocate or encourage it. The only people he praised were the ones who were able to liberate themselves from suffering.To accomplish this requires training, and the tools and equipment to get the job done are generosity, virtue, sam•dhi, and wisdom. We have to take them up and train with them. Together they form a Path inclining inwards, and wisdom is the first step. This Path cannot mature if the mind is encrusted with defilements, but if we are stout-hearted and strong, the Path will eliminate these impurities. However, if it's the defilements that are stout-hearted and strong they will destroy the Path. Dhamma practice simply involves these two forces battling it out incessantly until the end of the road is reached. They engage in unremitting battle until the very end.THE DANGERS OF ATTACHMENTUsing the tools of practice entails hardship and arduous challenges. We rely on patience, endurance and going without. We have to do it ourselves, experience it for ourselves, realize it ourselves. Scholars, however, tend to get confused a lot. For example, when they sit in meditation, as soon as their minds experience a teeny bit of tranquility they start to think, 'Hey, this must be first Jh•na'.[4] This is how their minds work. And once those thoughts arise the tranquility they'd experienced is shattered. Soon they start to think that it must have been the second Jhana they'd attained. Don't think and speculate about it. There aren't any billboards which announce which level of • sam•dhi we're experiencing. The reality is completely different. There aren't any signs like the road signs that tell you, 'This way to Wat Nong Pah Pong.' That's not how I read the mind. It doesn't announce.http://www.bswa.org/modules/icontent/index.php?page=103 (8 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesAlthough a number of highly esteemed scholars have written descriptions of the first, second, third, and fourth Jh•nas, what's written is merely external information. If the mind actually enters these states of profound peace, it doesn't know anything about those written descriptions. It knows, but what it knows isn't the same as the theory we study. If the scholars try to clutch their theory and drag it into their meditation, sitting and pondering, 'Hmmm ... what could this be? Is this first Jh•na yet?' There! The peace is shattered, and they don't experience anything of real value. And why is that? Because there is desire, and once there's craving what happens? The mind simultaneously withdraws out of the meditation. So it's necessary for all of us to relinquish thinking and speculation. Abandon them completely. Just take up the body, speech and mind and delve entirely into the practice. Observe the workings of the mind, but don't lug the Dhamma books in there with you. Otherwise everything becomes a big mess, because nothing in those books corresponds precisely to the reality of the way things truly are.People who study a lot, who are full of theoretical knowledge, usually don't succeed in Dhamma practice. They get bogged down at the information level. The truth is, the heart and mind can't be measured by external standards. If the mind is getting peaceful, just allow it to be peaceful. The most profound levels of deep peace do exist. Personally, I didn't know much about the theory of practice. I'd been a monk for three years and still had a lot of questions about what sam•dhi actually was. I kept trying to think about it and figure it out as I meditated, but my mind became even more restless and distracted than it had been before! The amount of thinking actually increased. When I wasn't meditating it was more peaceful. Boy, was it difficult, so exasperating! But even though I encountered so many obstacles, I never threw in the towel. I just kept on doing it. When I wasn't trying to do anything in particular, my mind was relatively at ease. But whenever I determined to make the mind unify in sam•dhi, it went out of control. 'What's going on here,' I wondered. 'Why is this happening?'Later on I began to realize that meditation was comparable to the process of breathing. If we're determined to force the breath to be shallow, deep or just right, it's very difficult to do. However, if we go for a stroll and we're not even aware of when we're breathing in or out, it's extremely relaxing. So I reflected, 'Aha! Maybe that's the way it works'. When a person is normally walking around in the course of the day, not focusing attention on their breath, does their breathing cause them suffering? No, they just feel relaxed. But when I'd sit down and vow with determination that I was going to make my mind peaceful, clinging and attachment set in. When I tried to control the breath to be shallow or deep, it just brought on more stress than I had before. Why? Because the willpower I was using was tainted with clinging and attachment. I didn't know what was going on. All that frustration and hardship was coming up because I was bringing craving into the meditation.UNSHAKEABLE PEACEI once stayed in a forest monastery that was half a mile from a village. One night the villagers were celebrating with a loud party as I was walking meditation. It must have been after 11:00 pm and I was feeling a bit peculiar. I'd been feeling strange like this since midday. My mind was quiet. There were hardly any thoughts. I felt very relaxed and at ease. I did walking meditation until I was tired and then went to sit in my grass-roofed hut. As I sat down I barely had time to http://www.bswa.org/modules/icontent/index.php?page=103 (9 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlescross my legs before, amazingly, my mind just wanted to delve into a profound state of peace. It happened all by itself. As soon as I sat down, the mind became truly peaceful. It was rock solid. It wasn't as if I couldn't hear the noise of the villagers singing and dancing • I still could • but I could also shut the sound out entirely.Strange. When I didn't pay attention to the sound, it was perfectly quiet: I didn't hear a thing. But if I wanted to hear, I could, without it being a disturbance. It was like there were two objects in my mind that were placed side by side but not touching. I could see that the mind and it's object of awareness were separate and distinct, just like this spittoon and water kettle here. Then I understood: when the mind unifies in sam•dhi, if you direct your attention outward you can hear, but if you let it dwell in its emptiness then it's perfectly silent. When sound was perceived, I could see that the knowing and the sound were distinctly different. I contemplated: 'If this isn't the way it is, how else could it be?' That's the way it was. These two things were totally separate. I continued on investigating like this until my understanding deepened even further: 'Ah, this is important. When the perceived continuity of phenomena is cut, the result is peace.' The previous illusion of continuity (santati) transformed into peace of mind (santi). So I continued to sit, putting effort into the meditation. The mind at that time was focused solely on the meditation, indifferent to everything else. Had I stopped meditating at this point it would have been merely because it was complete. I could have taken it easy, but it wouldn't have been because of laziness, tiredness, or feeling annoyed. Not at all. These were absent from the heart. There was only perfect inner balance and equipoise • just right.Eventually I did take a break, but it was only the posture of sitting that changed. My heart remained constant, unwavering. and unflagging. I pulled a pillow over, intending to take a rest. As I reclined, the mind remained just as peaceful as it had been before. Then, just before my head hit the pillow, the mind's awareness began flowing inwards, I didn't know where it was headed, but it kept flowing deeper and deeper within. It was like a current of electricity flowing down a cable to a switch. When it hit the switch my body exploded with a deafening bang. The knowing during that time was extremely lucid and subtle. Once past that point the mind was released to penetrate deeply inside. It went inside to the point where there wasn't anything at all. Absolutely nothing from the outside world could come into that place. Nothing at all could reach it. Having dwelt internally for some time, the mind then retreated to flow back out. However, when I say it retreated, I don't mean to imply that I made it flow back out. I was simply an observer, only knowing and witnessing. The mind came out more and more until it finally returned to 'normal'.Once my normal state of consciousness returned, the question arose, 'What was that?!' The answer came immediately, 'These things happen of their own accord. You don't have to search for an explanation.' This answer was enough to satisfy my mind.After a short time my mind again began flowing inwards. I wasn't making any conscious effort to direct the mind. It took off by itself. As it moved deeper and deeper inside, it again hit that same switch. This time my body shattered into the most minute particles and fragments. Again the mind was released to penetrate deeply inside itself. Utter silence. It was even more profound than the first time. Absolutely nothing external could reach it. The mind abided here for some time, http://www.bswa.org/modules/icontent/index.php?page=103 (10 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesfor as long as it wished, and then retreated to flow outwards. At that time it was following its own momentum and happening all by itself I wasn't influencing or directing my mind to be in any particular way, to flow inwards or retreat outwards. I was merely the one knowing and watching.My mind again returned to its normal state of consciousness, and I didn't wonder or speculate about what was happening. As I meditated, the mind once again inclined inwards. This time the entire cosmos shattered and disintegrated into minute particles. The earth, ground, mountains, fields and forests • the whole world • disintegrated into the space element. People had vanished. Everything had disappeared. On this third time absolutely nothing remained.The mind, having inclined inwards, settled down there for as long as it wished. I can't say I understand exactly how it remained there. It's difficult to describe what happened. There's nothing I can compare it to. No simile is apt. This time the mind remained inside far longer than it had previously, and only after some time did it come out of that state. When I say it came out, I don't mean to imply that I made it come out or that I was controlling what was happening. The mind did it all by itself I was merely an observer. Eventually it again returned to its normal state of consciousness. How could you put a name on what happened during these three times? Who knows? What term are you going to use to label it?THE POWER OF SAM•DHIEverything I've been relating to you concerns the mind following the way of nature. This was no theoretical description of the mind or psychological states. There's no need for that. When there's faith or confidence you get in there and really do it. Not just playing around, you put your life on the line. And when your practice reaches the stage that I've been describing, afterwards the whole world is turned upside down. Your understanding of reality is completely different. Your view is utterly transformed. If someone saw you at that moment, they might think you were insane. If this experience happened to someone who didn't have a thorough grip on themselves, they might actually go crazy, because nothing is the same as it was before. The people of the world appear differently than they used to. But you're the only one who sees this. Absolutely everything changes. Your thoughts are transmuted: other people now think in one way, while you think in another. They speak about things in one way, while you speak in another. They're descending one path while you're climbing another. You're no longer the same as other human beings. This way of experiencing things doesn't deteriorate. It persists and carries on. Give it a try. If it really is as I describe, you won't have to go searching very far. Just look into your own heart. This heart is staunchly courageous, unshakably bold. This is the heart's power, it's source of strength and energy. The heart has this potential strength. This is the power and force of sam•dhi.At this point it's still just the power and purity that the mind derives from sam•dhi. This level of sam•dhi is sam•dhi at its ultimate. The mind has attained the summit of sam•dhi; it's not mere momentary concentration. If you were to switch to vipassanŒ meditation at this point, the contemplation would be uninterrupted and insightful. Or you could take that focused energy and use it in other ways. From this point on you could develop psychic powers, perform miraculous feats or use it anyway you wanted. Ascetics and hermits have used sam•dhi energy for http://www.bswa.org/modules/icontent/index.php?page=103 (11 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesmaking holy water, talismans or casting spells. These things are all possible at this stage, and may be of some benefit in their own way; but it's like the benefit of alcohol. You drink it and then you get drunk.This level of sam•dhi is a rest stop. The Buddha stopped and rested here. It forms the foundation for contemplation and vipassan•. However, it's not necessary to have such profound sam•dhi as this in order to observe the conditions around us, so keep on steadily contemplating the process of cause and effect. To do this we focus the peace and clarity of our minds to analyze the sights, sounds, smells, tastes, physical sensations, thoughts, and mental states we experience. Examine moods and emotions, whether positive or negative, happy or unhappy. Examine everything. It's just like someone else has climbed up a mango tree and is shaking down the fruit while we wait underneath to gather them up. The ones which are rotten, we don't pick up. Just gather the good mangoes. It's not exhausting, because we don't have to climb up the tree. We simply wait underneath to reap the fruit.Do you get the meaning of this simile? Everything experienced with a peaceful mind confers greater understanding. No longer do we create proliferating interpretations around what is experienced. Wealth, fame, blame, praise, happiness, and unhappiness come of their own accord. And we're at peace. We're wise. It's actually fun. It becomes fun to sift through and sort out these things. What other people call good, bad, evil, here, there, happiness, unhappiness, or whatever • it all gets taken in for our own profit. Someone else has climbed up the mango tree and is shaking the branches to make the mangoes fall down to us. We simply enjoy ourselves gathering the fruit without fear. What's there to be afraid of anyway? It's someone else who's shaking the mangoes down to us. Wealth, fame, praise, criticism, happiness, unhappiness, and all the rest are no more than mangoes falling down, and we examine them with a serene heart. Then we'll know which ones are good and which are rotten.WORKING IN ACCORD WITH NATUREWhen we begin to wield the peace and serenity we've been developing in meditation to contemplate these things, wisdom arises. This is what I call wisdom. This is vipassan•. It's not something fabricated and construed. If we're wise, vipassana will develop naturally. We don't have to label what's happening. If there's only a little clarity of insight, we call this 'little vipassan•.' When clear seeing increases a bit, we call that 'moderate vipassan•.' If knowing is fully in accordance with the Truth, we call that 'ultimate vipassan•.' Personally I prefer to use the word wisdom (pañña) rather than 'vipassan•.' If we think we are going to sit down from time to time and practice 'vipassan• meditation,' we're going to have a very difficult time of it. Insight has to proceed from peace and tranquility. The entire process will happen naturally of its own accord. We can't force it.The Buddha taught that this process matures at its own rate. Having reached this level of practice, we allow it to develop according to our innate capabilities, spiritual aptitude and the merit we've accumulated in the past. But we never stop putting effort into the practice. Whether the progress is swift or slow is out of our control. It's just like planting a tree. The tree knows how fast it should grow. If we want it to grow more quickly than it is, this is pure delusion. If we want it to grow more slowly, recognize this as delusion as well. If we do the work, the results will be forthcoming • just like planting a tree. For example, say we http://www.bswa.org/modules/icontent/index.php?page=103 (12 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articleswanted to plant a chili bush. Our responsibility is to dig a hole, plant the seedling, water it, fertilize it and protect it from insects. This is our job, our end of the bargain. This is where faith then comes in. Whether the chili plant grows or not is up to it. It's not our business. We can't go tugging on the plant, trying to stretch it and make it grow faster. That's not how nature works. Our responsibility is to water and fertilize it. Practicing Dhamma in the same way puts our hearts at ease.If we realize Enlightenment in this lifetime, that's fine. If we have to wait until our next life, no matter. We have faith and unfaltering conviction in the Dhamma. Whether we progress quickly or slowly is up to our innate capabilities, spiritual aptitude, and the merit we've accumulated so far. Practicing like this puts the heart at ease. It's like we're riding in a horse cart. We don't put the cart before the horse. Or it's like trying to plow a rice paddy while walking in front of our water buffalo rather than behind. What I'm saying here is that the mind is getting ahead of itself. It's impatient to get quick results. That's not the way to do it. Don't walk in front of your water buffalo. You have to walk behind the water buffalo.It's just like that chili plant we are nurturing. Give it water and fertilizer, and it will do the job of absorbing the nutrients. When ants or termites come to infest it, we chase them away. Doing just this much is enough for the chili to grow beautifully on its own, and once it is growing beautifully, don't try to force it to flower when we think it should flower. It's none of our business. It will just create useless suffering. Allow it to bloom on its own. And once the flowers do bloom don't demand that it immediately produce chili peppers. Don't rely on coercion. That really causes suffering! Once we figure this out, we understand what our responsibilities are and are not. Each has their specific duty to fulfill. The mind knows its role in the work to be done. If the mind doesn't understand its role, it will try to force the chili plant to produce peppers on the very day we plant it. The mind will insist that it grow, flower, and produce peppers all in one day.This is nothing but the second Noble Truth: craving causes suffering to arise. If we are aware of this Truth and ponder it, we'll understand that trying to force results in our Dhamma practice is pure delusion. It's wrong. Understanding how it works, we let go and allow things to mature according to our innate capabilities, spiritual aptitude and the merit we've accumulated. We keep doing our part. Don't worry that it might take a long time. Even if it takes a hundred or a thousand lifetimes to get Enlightened, so what? However many lifetimes it takes we just keep practicing with a heart at ease, comfortable with our pace. Once our mind has entered the stream, there's nothing to fear. It will have gone beyond even the smallest evil action. The Buddha said that the mind of a Sotapanna, someone who has attained the first stage of Enlightenment, has entered the stream of Dhamma that flows to Enlightenment. These people will never again have to experience the grim lower realms of existence, never again fall into hell. How could they possibly fall into hell when their minds have abandoned evil? They've seen the danger in making bad kamma. Even if you tried to force them to do or say something evil, they would be incapable of it, so there's no chance of ever again descending into hell or the lower realms of existence. Their minds are flowing with the current of Dhamma.Once you're in the stream, you know what your responsibilities are. You http://www.bswa.org/modules/icontent/index.php?page=103 (13 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articles Main Menucomprehend the work ahead. You understand how to practice Dhamma. You know when to strive hard and when to relax. You comprehend your body and mind, this physical and mental process, and you renounce the things that should be renounced, continually abandoning without a shred of doubt.CHANGING OUR VISIONIn my life of practicing Dhamma, I didn't attempt to master a wide range of subjects. Just one. I refined this heart. Say we look at a body. If we find that we're attracted to a body then analyze it. Have a good look: head hair, body hair, nails, teeth and skin.[5] The Buddha taught us to thoroughly and repeatedly contemplate these parts of the body. Visualize them separately, pull them apart, peel off the skin and bum them up. This is how to do it. Stick with this meditation until it's firmly established and unwavering. See everyone the same. For example, when the monks and novices go into the village on alms round in the morning, whoever they see • whether it's another monk or a villager • they imagine him or her as a dead body, a walking corpse staggering along on the road ahead of them. Remain focused on this perception. This is how to put forth effort. It leads to maturity and development. When you see a young woman whom you find attractive, imagine her as a walking corpse, her body putrid and reeking from decomposition. See everyone like that. And don't let them get too close! Don't allow the infatuation to persist in your heart. If you perceive others as putrid and reeking, I can assure you the infatuation won't persist. Contemplate until you're sure about what you're seeing, until it's definite, until you're proficient. Whatever path you then wander down you won't go astray. Put your whole heart into it. Whenever you see someone it's no different than looking at a corpse. Whether male or female, look at that person as a dead body. And don't forget to see yourself as a dead body. Eventually this is all that's left. Try to develop this way of seeing as thoroughly as you can. Train with it until it increasingly becomes part and parcel of your mind. I promise it's great fun • if you actually do it. But if you are preoccupied with reading about it in books, you'll have a difficult time of it. You've got to do it. And do it with utmost sincerity. Do it until this meditation becomes a part of you. Make realization of Truth your aim. If you're motivated by the desire to transcend suffering, then you'll be on the right path.These days there are many people teaching vipassan• and a wide range of meditation techniques. I'll say this: doing vipassan• is not easy. We can't just jump straight into it. It won't work if it's not proceeding from a high standard of morality. Find out for yourself. Moral discipline and training precepts are necessary, because if our behavior, actions and speech aren't impeccable we'll never be able to stand on our own two feet. Meditation without virtue is like trying to skip over an essential section of the Path. Similarly, occasionally you hear people say, 'You don't need to develop tranquility. Skip over it and go straight into the insight meditation of vipassan•.' Sloppy people who like to cut corners say things like this. They say you don't have to bother with moral discipline. Upholding and refining your virtue is challenging, not just playing around. If we could skip over all the teachings on ethical behavior, we'd have it pretty easy, wouldn't we? Whenever we'd encounter a difficulty, we just avoid it by skipping over it. Of course, we'd all like to skip over the difficult bits.There was once a monk I met who told me he was a real meditator. He asked for permission to stay with me here and inquired about the schedule and standard of http://www.bswa.org/modules/icontent/index.php?page=103 (14 of 29) [02.08.2005 19:00:08]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online3 user(s) are online (1 user(s) are browsing Articles)Members: 0Guests: 3more...monastic discipline. I explained to him that in this monastery we live according to the Vinaya, the Buddha's code of monastic discipline, and if he wanted to come and train with me he'd have to renounce his money and private supplies of goods. He told me his practice was 'non-attachment to all conventions.' I told him I didn't know what he was talking about. 'How about if I stay here,' he asked, 'and keep all my money but don't attach to it. Money's just a convention.' I said sure, no problem. 'If you can eat salt and not find it salty, then you can use money and not be attached it'. He was just speaking gibberish. Actually he was just too lazy to follow the details of the Vinaya. I'm telling you, it's difficult. 'When you can eat salt and honestly assure me it's not salty, then I'll take you seriously. And if you tell me it's not salty then I'll give you a whole sack to eat. Just try it. Will it really not taste salty? Non-attachment to conventions isn't just a matter of clever speech. If you're going to talk like this, you can't stay with me.' So he left.We have to try and maintain the practice of virtue. Monastics should train by experimenting with the ascetic practices,[6] while lay-people practicing at home should keep the Five Precepts.[7] Attempt to attain impeccability in everything said and done. We should cultivate goodness to the best of our ability, and keep on gradually doing it.When starting to cultivate the serenity of samatha meditation, don't make the mistake of trying once or twice and then giving up because the mind is not peaceful. That's not the right way. You have to cultivate meditation over a long period of time. Why does it have to take so long? Think about it. How many years have we allowed our minds to wander astray? How many years have we not been doing samatha meditation? Whenever the mind has ordered us to follow it down a particular path, we've rushed after it. To calm that wandering mind, to bring it to a stop, to make it still, a couple of months of meditation won't be enough. Consider this.When we undertake to train the mind to be at peace with every situation, please understand that in the beginning when a defiled emotion comes up, the mind won't be peaceful. It's going to be distracted and out of control. Why? Because there's craving. We don't want our mind to think. We don't want to experience any distracting moods or emotions. Not wanting is craving, the craving for non-existence. The more we crave not to experience certain things, the more we invite and usher them in. 'I don't want these things, so why do they keep coming to me? I wish it wasn't this way, so why is it this way?' There we go! We crave for things to exist in a particular way, because we don't understand our own mind. It can take an incredibly long time before we realize that playing around with these things is a mistake. Finally, when we consider it clearly we see, 'Oh, these things come because I call them'.Craving not to experience something, craving to be at peace, craving not to be distracted and agitated: it's all craving. It's all a red-hot chunk of iron. But never mind. Just get on with the practice. Whenever we experience a mood or emotion, examine it in terms of its impermanence, un-satisfactoriness, and selfless qualities, and toss it into one of these three categories. Then reflect and investigate: these defiled emotions are almost always accompanied by excessive thinking. Wherever a mood leads, thinking straggles along behind. Thinking and wisdom are two very different things. Thinking merely reacts to and follows our moods, and they carry on with no end in sight. But if wisdom is operating, it will bring the mind to stillness. The mind stops and doesn't go anywhere. There's http://www.bswa.org/modules/icontent/index.php?page=103 (15 of 29) [02.08.2005 19:00:08]User LoginBuddhist Society of Western Australia - Articlessimply knowing and acknowledging what's being experienced: when this emotion comes, the mind's like this; when that mood comes, it's like that. We sustain the 'knowing'. Eventually it occurs to us, 'Hey, all this thinking, this aimless mental chatter, this worrying and judging : it's all insubstantial nonsense. It's all impermanent, unsatisfactory and not me or mine'. Toss it into one of these three all-encompassing categories, and quell the uprising. You cut it off at its source. Later when we again sit meditation, it will come up again. Keep a close watch on it. Spy on it.It's just like raising water buffalos. You've got the farmer, some rice plants, and the water buffalo. Now the water buffalo, it wants to eat those rice plants. Rice plants are what water buffalos like to eat, right? Your mind is a water buffalo. Defiled emotions are like the rice plants. The knowing is the farmer. Dhamma practice is just like this. No different. Compare it for yourself. When tending a water buffalo, what do you do? You release it, allowing it to wander freely, but you keep a close eye on it. If it strays too close to the rice plants, you yell out. When the buffalo hears, it backs away. But don't be inattentive, oblivious to what the buffalo is doing. If you've got a stubborn water buffalo that won't heed your warning, take a stick and give it a stout whack on the backside. Then it won't dare go near the rice plants. But don't get caught taking a siesta. If you lie down and doze off, those rice plants will be history. Dhamma practice is the same: you watch over your mind; the knowing tends the mind.'Those people who keep a close watch over their minds will be liberated from Mara's[8] snare.' And yet this knowing mind is also the mind, so who's the one observing the mind? Such ideas can make you extremely confused. The mind is one thing, the knowing another; and yet the knowing originates in this very same mind. What does it mean to know the mind? What's it like to encounter moods and emotions? What's it like to be without any defiled emotions whatsoever? That which knows what these things are is what is meant by the 'knowing'. The knowing observantly follows the mind, and it's from this knowing that wisdom is born. The mind is that which thinks and gets entangled in emotions, one after another • precisely like our water buffalo. Whatever directions it strays in, maintain a watchful eye. How could it get away? If it mosies over to the rice plants, yell out. If it won't listen, pick up a stick and stride over to it. 'Whack!' This is how you frustrate its craving.Training the mind is no different. When the mind experiences an emotion and instantly grabs it, it's the job of the knowing to teach. Examine the mood to see if it's good or bad. Explain to the mind how cause and effect functions. And when it again grabs onto something that it thinks is adorable, the knowing has to again teach the mind, again explain cause and effect, until the mind is able to cast that thing aside. This leads to peace of mind. After finding out that whatever it grabs and grasps is inherently undesirable, the mind simply stops. It can't be bothered with those things anymore, because it's come under a constant barrage of rebukes and reprimands. Thwart the craving of the mind with determination. Challenge it to its core, until the teachings penetrate to the heart. That's how you train the mind.Since the time when I withdrew to the forest to practice meditation, I've been practicing like this. When I train my disciples, I train them to practice like this. Because I want them to see the truth, rather than just read what's in the scriptures; I want them to see if their hearts have been liberated from conceptual http://www.bswa.org/modules/icontent/index.php?page=103 (16 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesthinking. When liberation occurs, you know; and when liberation has not yet happened, then contemplate the process of how one thing causes and leads to another. Contemplate until you know and understand it through and through. Once it's been penetrated with insight, it will fall away on its own. When something comes your way and gets stuck, then investigate. Don't give up until it has released its grip. Repeatedly investigate right here. Personally, this is how I approached the training, because the Buddha taught that you have to know for yourself. All sages know the truth for themselves. You've got to discover it in the depths of your own heart. Know yourself.If you are confident in what you know and trust yourself, you will feel relaxed whether others criticize or praise you. Whatever other people say, you're at ease. Why? Because you know yourself. If someone bolsters you with praise, but you're not actually worthy of it, are you really going to believe them? Of course not. You just carry on with your Dhamma practice. When people who aren't confident in what they know get praised by others, they get sucked into believing it and it warps their perception. Likewise when someone criticizes you, take a look at and examine yourself. 'No, what they say isn't true. They accuse me of being wrong, but actually I'm not. Their accusation isn't valid.' If that's the case, what would be the point of getting angry with them? Their words aren't true. If, however, we are at fault just as they accuse, then their criticism is correct. If that's the case, what would be the point of getting angry with them? When you're able to think like this, life is truly untroubled and comfortable. Nothing that then happens is wrong. Then everything is Dhamma. That how I practiced.FOLLOWING THE MIDDLE PATHIt's the shortest and most direct path. You can come and argue with me on points of Dhamma, but I won't join in. Rather than argue back, I'd just offer some reflections for you to consider. Please understand what the Buddha taught: let go of everything. Let go with knowing and awareness. Without knowing and awareness, the letting go is no different than that of cows and water buffaloes. Without putting your heart into it, the letting go isn't correct. You let go because you understand conventional reality. This is non-attachment. The Buddha taught that in the beginning stages of Dhamma practice you should work very hard, develop things thoroughly and attach a lot. Attach to the Buddha. Attach to the Dhamma. Attach to the Sangha. Attach firmly and deeply. That's what the Buddha taught. Attach with sincerity and persistence and hold on tight.In my own search I tried nearly every possible means of contemplation. I sacrificed my life for the Dhamma, because I had faith in the reality of Enlightenment and the Path to get there. These things actually do exist, just like the Buddha said they did. But to realize them takes practice, right practice. It takes pushing yourself to the limit. It takes the courage to train, to reflect, and to fundamentally change. It takes the courage to actually do what it takes. And how do you do it? Train the heart. The thoughts in our heads tell us to go in one direction, but the Buddha tells us to go in another. Why is it necessary to train? Because the heart is totally encrusted with and plastered over with defilements. That's what a heart is like that has not yet been transformed through the training. It's unreliable, so don't believe it. It's not yet virtuous. How can we trust a heart that lacks purity and clarity? Therefore the Buddha warned us not to put our trust in a defiled heart. Initially the heart is only the hired hand of defilement, but if they associate together for an extended period of time, the heart perverts to http://www.bswa.org/modules/icontent/index.php?page=103 (17 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesbecome defilement itself. That's why the Buddha taught us not to trust our hearts.If we take a good look at our monastic training discipline, we'll see that the whole thing is about training the heart. And whenever we train the heart we feel hot and bothered. As soon as we're hot and bothered we start to complain, 'Boy, this practice is incredibly difficult! It's impossible'. But the Buddha didn't think like that. He considered that when the training was causing us heat and friction, that meant we were on the right track. We don't think that way. We think it's a sign that something is wrong. This misunderstanding is what makes the practice seem so arduous. In the beginning we feel hot and bothered, so we think we're off track. Everyone wants to feel good, but they're less concerned about whether it's right or not. When we go against the grain of the defilements and challenge our cravings, of course we feel suffering. We get hot, upset, and bothered and then quit. We think we're on the wrong path. The Buddha, however, would say we're getting it right. We're confronting our defilements, and they are what is getting hot and bothered; but we think it's us who are hot and bothered. The Buddha taught that it's the defilements that get stirred up and upset. It's the same for everyone.That's why Dhamma practice is so demanding. People don't examine things clearly. Generally, they lose the Path on either the side of self-indulgence or self-torment. They get stuck in these two extremes. On one hand they like to indulge their heart's desires. Whatever they feel like doing they just do it. They like to sit in comfort. They love to lie down and stretch out in comfort. Whatever they do, they seek to do it in comfort. This is what I mean by self-indulgence: clinging to feeling good. With such indulgence how could Dhamma practice possibly progress?If we can no longer indulge in comfort, sensuality and feeling good, we become irritated. We get upset and angry and suffer because of it. This is falling off the Path on the side of self-torment. This is not the path of a peaceful sage, not the way of someone who's still. The Buddha warned not to stray down these two sidetracks of self-indulgence and self-torment. When experiencing pleasure, just know that with awareness. When experiencing anger, ill will, and irritation, understand that you are not following in the footsteps of the Buddha. Those aren't the paths of people seeking peace, but the roads of common villagers. A monk at peace doesn't walk down those roads. He strides straight down the middle with self-indulgence on the left and self-torment on the right. This is correct Dhamma practice.If you're going to take up this monastic training, you have to walk this Middle Way, not getting worked up about either happiness or unhappiness. Set them down. But it feels like they're kicking us around. First they kick us from one side, '0w!', then they kick us from the other, '0w!' We feel like the clapper in our wooden bell, knocked back and forth from side to side. The Middle Way is all about letting go of happiness and unhappiness, and the right practice is the practice in the middle. When the craving for happiness hits and we don't satisfy it, we feel the pain.Walking down the Middle Path of the Buddha is arduous and challenging. There are just these two extremes of good and bad. If we believe what they tell us, we have to follow their orders. If we become enraged at someone, we immediately go searching for a stick to attack them. No patient endurance. If we love someone http://www.bswa.org/modules/icontent/index.php?page=103 (18 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articleswe want to caress them from head to toe. Am I right? These two sidetracks completely miss the middle.This is not what the Buddha recommended. His teaching was to gradually put these things down. His practice was a path leading out of existence, away from rebirth • a path free of becoming, birth, happiness, unhappiness, good, and evil.Those people who crave existence are blind to what's in the middle. They fall off the Path on the side of happiness and then completely pass over the middle on their way to the other side of dissatisfaction and irritation. They continually skip over the center. This sacred place is invisible to them as they rush back and forth. They don't stay in that place where there is no existence and no birth. They don't like it, so they don't stay. Either they go down out of their home and get bitten by a dog or fly up to get pecked by a vulture. This is existence.Humanity is blind to that which is free from existence with no rebirth. The human heart is blind to it, so it repeatedly passes it by and skips it over. The Middle Way walked by the Buddha, the Path of correct Dhamma practice, transcends existence and rebirth. The mind that is beyond both the wholesome and the unwholesome is released. This is the path of a peaceful sage. If we don't walk it we'll never be a sage at peace. That peace will never have a chance to bloom. Why? Because of existence and rebirth. Because there's birth and death. The path of the Buddha is without birth or death. There's no low and no high. There's no happiness and no suffering. There's no good and no evil. This is the straight path. This is the path of peace and stillness. It's peacefully free of pleasure and pain, happiness and sorrow. This is how to practice Dhamma. Experiencing this, the mind can stop. It can stop asking questions. There's no longer any need to search for answers. There! That's why the Buddha said that the Dhamma is something that the wise know directly for themselves. No need to ask anybody. We understand clearly for ourselves without a shred of doubt that things are exactly as the Buddha said they were.DEDICATION TO THE PRACTICESo I've told you a few brief stories about how I practiced. I didn't have a lot of knowledge. I didn't study much. What I did study was this heart and mind of mine, and I learned in a natural way through experimentation, trial and error. When I liked something, then I examined what was going on and where it would lead. Inevitably, it would drag me to some distant suffering. My practice was to observe myself. As understanding and insight deepened, gradually I came to know myself.Practice with unflinching dedication! If you want to practice Dhamma, then please try not to think too much. If you're meditating and you find yourself trying to force specific results, then it's better to stop. When your mind settles down to become peaceful and then you think, 'That's it! That's it, isn't it? Is this it?', then stop. Take all your analytical and theoretical knowledge, wrap it up and store it away in a chest. And don't drag it out for discussion or to teach. That's not the type of knowledge that penetrates inside. They are different types of knowledge.When the reality of something is seen, it's not the same as the written descriptions. For example, let's say we write down the word 'sensual desire'. When sensual desire actually overwhelms the heart, it's impossible that the http://www.bswa.org/modules/icontent/index.php?page=103 (19 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articleswritten word can convey the same meaning as the reality. It's the same with 'anger'. We can write the letters on a blackboard, but when we're actually angry the experience is not the same. We can't read those letters fast enough, and the heart is engulfed by rage.This is an extremely important point. The theoretical teachings are accurate, but it's essential to bring them into our hearts. It must be internalized. If the Dhamma isn't brought into the heart, it's not truly known. It's not actually seen. I was no different. I didn't study extensively, but I did do enough to pass some of the exams on Buddhist theory. One day I had the opportunity to listen to a Dhamma talk from a meditation master. As I listened, some disrespectful thoughts came up. I didn't know how to listen to a real Dhamma talk. I couldn't figure out what this wandering meditation monk was talking about. He was teaching as though it was coming from his own direct experience, as if he was after the truth.As time went on and I gained some firsthand experience in the practice, I saw for myself the truth of what that monk taught. I understood how to understand. Insight then followed in its wake. Dhamma was taking root in my own heart and mind. It was a long, long time before I realized that everything that that wandering monk had taught came from what he'd seen for himself. The Dhamma he taught came directly from his own experience, not from a book. He spoke according to his understanding and insight. When I walked the Path myself, I came across every detail he'd described and had to admit he was right. So I continued on.Try to take every opportunity you can to put effort into Dhamma practice. Whether it's peaceful or not, don't worry about it at this point. The highest priority is to set the wheels of practice in motion and create the causes for future liberation. If you've done the work, there's no need to worry about the results. Don't be anxious that you won't gain results. Anxiety is not peaceful. If however, you don't do the work, how can you expect results? How can you ever hope to see? It's the one who searches who discovers. It's the one who eats who's full. Everything around us lies to us. Recognizing this even ten times is still pretty good. But the same old coot keeps telling us the same old lies and stories. If we know he's lying, it's not so bad, but it can be an exceedingly long time before we know. The old fellow comes and tries to hoodwink us with deception time and time again.Practicing Dhamma means upholding virtue, developing sam•dhi and cultivating wisdom in our hearts. Remember and reflect on the Triple Gem: the Buddha, the Dhamma and the Sangha. Abandon absolutely everything without exception. Our own actions are the causes and conditions that will ripen in this very life. So strive on with sincerity.Even if we have to sit in a chair to meditate, it's still possible to focus our attention. In the beginning we don't have to focus on many things • just our breath. If we prefer, we can mentally repeat the word 'Buddha', 'Dhamma', or 'Sangha' in conjunction with each breath. While focusing attention, resolve not to control the breath. If breathing seems laborious or uncomfortable, this indicates we're not approaching it right. As long as we're not yet at ease with the breath, it will seem too shallow or too deep, too subtle or too rough. However, once we relax with our breath, finding it pleasant and comfortable, clearly aware of each inhalation and exhalation, then we're getting the hang of it. If we're not doing it http://www.bswa.org/modules/icontent/index.php?page=103 (20 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesproperly we will lose the breath. If this happens then it's better to stop for a moment and refocus the mindfulness.If while meditating you get the urge to experience psychic phenomena or the mind becomes luminous and radiant or you have visions of celestial palaces, etc., there's no need to fear. Simply be aware of whatever you're experiencing, and continue on meditating. Occasionally, after some time, the breath may appear to slow to a halt. The sensation of the breath seems to vanish and you become alarmed. Don't worry, there's nothing to be afraid of. You only think your breathing has stopped. Actually the breath is still there, but it's functioning on a much more subtle level than usual. With time the breath will return to normal by itself.In the beginning, just concentrate on making the mind calm and peaceful. Whether sitting in a chair, riding in a car, taking a boat ride, or wherever you happen to be, you should be proficient enough in your meditation that you can enter a state of peace at will. When you get on a train and sit down, quickly bring your mind to a state of peace. Wherever you are, you can always sit. This level of proficiency indicates that you're becoming familiar with the Path. You then investigate. Utilize the power of this peaceful mind to investigate what you experience. At times it's what you see; at times what you hear, smell, taste, feel with your body, or think and feel in your heart. Whatever sensory experience presents itself • like it or not • take that up for contemplation. Simply know what you are experiencing. Don't project meaning or interpretations onto those objects of sense awareness. If it's good, just know that it's good. If it's bad, just know that it's bad. This is conventional reality. Good or evil, it's all impermanent, unsatisfying and not-self. It's all undependable. None of it is worthy of being grasped or clung to. If you can maintain this practice of peace and inquiry, wisdom will automatically be generated. Everything sensed and experienced then falls into these three pits of impermanence, un-satisfactoriness, and not-self. This is vipassana meditation. The mind is already peaceful, and whenever impure states of mind surface, throw them away into one of these three rubbish pits. This is the essence of vipassan•: discarding everything down into impermanence, un-satisfactoriness, and not-self. Good, bad, horrible, or whatever, toss it down. In a short time, understanding and insight will blossom forth in the midst of the three universal characteristics • feeble insight, that is. At this beginning stage the wisdom is still weak and feeble, but try to maintain this practice with consistency. It's difficult to put into words, but it's like if somebody wanted to get to know me, they'd have to come and live here. Eventually with daily contact we would get to know each other.RESPECT THE TRADITIONIt's high time we started to meditate. Meditate to understand, to abandon, to relinquish, and to be at peace.I used to be a wandering monk. I'd travel by foot to visit teachers and seek solitude. I didn't go around giving Dhamma talks. I went to listen to the Dhamma talks of the great Buddhist masters of the time. I didn't go to teach them. I listened to whatever advice they had to offer. Even when young or junior monks tried to tell me what the Dhamma was, I listened patiently. However, I rarely got into discussions about the Dhamma. I couldn't see the point in getting involved in lengthy discussions. Whatever teachings I accepted I took on board straight http://www.bswa.org/modules/icontent/index.php?page=103 (21 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesaway, directly where they pointed to renunciation and letting go. What I did, I did for renunciation and letting go. We don't have to become experts in the scriptures. We're getting older with every day that passes, and every day we pounce on a mirage, missing the real thing. Practicing the Dhamma is something quite different than studying it.I don't criticize any of the wide variety of meditation styles and techniques. As long as we understand their true purpose and meaning, they're not wrong. However, calling ourselves Buddhist meditators, but not strictly following the monastic code of discipline (Vinaya) will, in my opinion, never meet with success. Why? Because we try to bypass a vital section of the Path. Skipping over virtue, sam•dhi or wisdom won't work. Some people may tell you not to get attached to the serenity of samatha meditation: 'Don't bother with samatha; advance straight to the wisdom and insight practices of vipassan•.' As I see it, if we attempt to detour straight to vipassana, we'll find it impossible to successfully complete the journey.Don't forsake the style of practice and meditation techniques of the eminent Forest Masters, such as the Venerable Ajahns Sao, Mun, Taungrut, and Upali. The path they taught is utterly reliable and true • if we do it the way they did. If we follow in their footsteps, we'll gain true insight into ourselves. Ajahn Sao cared for his virtue impeccably. He didn't say we should bypass it. If these great masters of the Forest Tradition recommended practicing meditation and monastic etiquette in a particular way, then out of deep respect for them we should follow what they taught. If they said to do it, then do it. If they said to stop because it's wrong, then stop. We do it out of faith. We do it with unwavering sincerity and determination. We do it until we see the Dhamma in our own hearts, until we are the Dhamma. This is what the Forest Masters taught. Their disciples consequently developed profound respect, awe and affection for them, because it was through following their path, that they saw what their teachers saw.Give it a try. Do it just like I say. If you actually do it, you'll see the Dhamma, be the Dhamma. If you actually undertake the search, what would stop you? The defilements of the mind will be vanquished if you approach them with the right strategy: be someone who renounces, one who is frugal with words, who is content with little, and who abandons all views and opinions stemming from self-importance and conceit. You will then be able to patiently listen to anyone, even if what they're saying is wrong. You will also be able to patiently listen to people when they're right. Examine yourself in this way. I assure you, it's possible, if you try. Scholars however, rarely come and put the Dhamma into practice. There are some, but they are few. It's a shame. The fact that you've made it this far and have come to visit is already worthy of praise. It shows inner strength. Some monasteries only encourage studying. The monks study and study, on and on, with no end in sight, and never cut that which needs to be cut. They only study the word 'peace'. But if you can stop still, then you'll discover something of real value. This is how you do research. This research is truly valuable and completely immobile. It goes straight to what you've been reading about. If scholars don't practice meditation however, their knowledge has little understanding. Once they put the teachings into practice, those things which they have studied about, then become vivid and clear.So start practicing! Develop this type of understanding. Give living in the forest a try and come stay in one of these tiny huts. Trying out this training for a while http://www.bswa.org/modules/icontent/index.php?page=103 (22 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesand testing it for yourself would be of far greater value than just reading books. Then you can have discussions with yourself. While observing the mind it's as if it lets go and rests in its natural state. When it ripples and wavers from this still, natural state in the form of thoughts and concepts, the conditioning process of sankh•ra is set in motion. Be very careful and keep a watchful eye on this process of conditioning. Once it moves and is dislodged from this natural state, Dhamma practice is no longer on the right track. It steps off into either self-indulgence or self-torment. Right there. That's what gives rise to this web of mental conditioning. If the state of mind is a good one, this creates positive conditioning. If it's bad, the conditioning is negative. These originate in your own mind.I'm telling you, it's great fun to closely observe how the mind works. I could happily talk about this one subject the whole day. When you get to know the ways of the mind, you'll see how this process functions and how it's kept going through being brainwashed by the mind's impurities. I see the mind as merely a single point. Psychological states are guests who come to visit this spot. Sometimes this person comes to call; sometimes that person pays a visit. They come to the visitor center. Train the mind to watch and know them all with the eyes of alert awareness. This is how you care for your heart and mind. Whenever a visitor approaches you wave them away. If you forbid them to enter, where are they going to sit down? There's only one seat, and you're sitting in it. Spend the whole day in this one spot.This is the Buddha's firm and unshakeable awareness; that watches over and protects the mind. You're sitting right here. Since the moment you emerged from the womb, every visitor that's ever come to call has arrived right here. No matter how often they come, they always come to this same spot, right here. Knowing them all, the Buddha's awareness sits alone, firm and unshakeable. Those visitors journey here seeking to exert influence, to condition and sway your mind in various ways. When they succeed in getting the mind entangled in their issues, psychological states arise. Whatever the issue is, wherever it seems to be leading, just forget it • it doesn't matter. Simply know who the guests are as they arrive. Once they've dropped by they will find that there's only one chair, and as long as you're occupying it they will have no place to sit down. They come thinking to fill your ear with gossip, but this time there's no room for them to sit. Next time they come there will also be no chair free. No matter how many times these chattering visitors show up, they always meet the same fellow sitting in the same spot. You haven't budged from that chair. How long do you think they will continue to put up with this situation? In just speaking to them you get to know them thoroughly. Everyone and everything you've ever known since you began to experience the world will come for a visit. Simply observing and being aware right here is enough to see the Dhamma entirely. You discuss, observe and contemplate by yourself.This is how to discuss Dhamma. I don't know how to talk about anything else. I can continue on speaking in this fashion, but in the end it's nothing but talking and listening. I'd recommend you actually go and do the practice.MASTERING THE MEDITATIONIf you have a look for yourself, you'll encounter certain experiences. There's a Path to guide you and offer directions. As you carry on, the situation changes and http://www.bswa.org/modules/icontent/index.php?page=103 (23 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesyou have to adjust your approach to remedy the problems that come up. It can be a long time before you see a clear signpost. If you're going to walk the same Path as I did, the journey definitely has to take place in your own heart. If not, you'll encounter numerous obstacles.It's just like hearing a sound. The hearing is one thing, the sound another, and we are consciously aware of both without compounding the event. We rely on nature to provide the raw material for the investigation in search of Truth. Eventually the mind dissects and separates phenomena on its own. Simply put, the mind doesn't get involved. When the ears pick up a sound, observe what happens in the heart and mind. Do they get bound up, entangled, and carried away by it? Do they get irritated? At least know this much. When a sound then registers, it won't disturb the mind. Being here, we take up those things close at hand rather than those far away. Even if we'd like to flee from sound, there's no escape. The only escape possible is through training the mind to be unwavering in the face of sound. Set sound down. The sounds we let go of, we can still hear. We hear but we let sound go, because we've already set it down. It's not that we have to forcefully separate the hearing and the sound. It separates automatically due to abandoning and letting go. Even if we then wanted to cling to a sound, the mind wouldn't cling. Because once we understand the true nature of sights, sounds, smells, tastes, and all the rest, and the heart sees with clear insight, everything sensed without exception falls within the domain of the universal characteristics of impermanence, un-satisfactoriness, and not-self.Anytime we hear a sound it's understood in terms of these universal characteristics. Whenever there's sense contact with the ear, we hear but it's as if we didn't hear. This doesn't mean the mind no longer functions. Mindfulness and the mind intertwine and merge to monitor each other at all times without a lapse. When the mind is trained to this level, no matter what path we then choose to walk we will be doing research. We will be cultivating the analysis of phenomena, one of the essential factors of enlightenment, and this analysis will keep rolling on with its own momentum.Discuss Dhamma with yourself. Unravel and release feeling, memory, perception, thinking, intentions, and consciousness. Nothing will be able to touch them as they continue to perform their functions on their own. For people who have mastered their minds, this process of reflection and investigation flows along automatically. It's no longer necessary to direct it intentionally. Whatever sphere the mind inclines towards, the contemplation is immediately adept.If Dhamma practice reaches this level, there's another interesting side benefit. While asleep: snoring, talking in our sleep, gnashing our teeth, and tossing and turning will all stop. Even if we've been resting in deep sleep, when we wake up we won't be drowsy. We'll feel energized and alert as if we'd been awake the whole time. I used to snore, but once the mind remained awake at all times, snoring stopped. How can you snore when you're awake? It's only the body that stops and sleeps. The mind is wide awake day and night, around the clock.This is the pure and heightened awareness of the Buddha: the One Who Knows, the Awakened One, the Joyous One, the Brilliantly Radiant One. This clear awareness never sleeps. Its energy is self-sustaining, and it never gets dull or sleepy. At this stage we can go without rest for two or three days. When the body begins to show signs of exhaustion, we sit down to meditate and immediately http://www.bswa.org/modules/icontent/index.php?page=103 (24 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesenter deep samadhi for five or ten minutes. When we come out of that state, we feel fresh and invigorated as if we've had a full night's sleep. If we're beyond concern for the body, sleep is of minimal importance. We take appropriate measures to care for the body, but we aren't anxious about its physical condition. Let it follow its natural laws. We don't have to tell the body what to do. It tells itself. It's as if someone is prodding us, urging us to strive on in our efforts. Even if we feel lazy, there's a voice inside that constantly rouses our diligence. Stagnation at this point is impossible, because effort and progress have gathered an unstoppable momentum. Please check this out for yourself. You've been studying and leaning a long time. Now it's time to study and learn about yourself.In the beginning stages of Dhamma practice, physical seclusion is of vital importance. When you live alone in isolation you will recall the words of Venerable Sariputta: 'Physical seclusion is a cause and condition for the arising of mental seclusion, states of profound sam•dhi free from external sense contact. This seclusion of the mind is in turn a cause and condition for seclusion from mental defilements, Enlightenment.' And yet some people still say that seclusion is not important: 'If your heart is peaceful, it doesn't matter where you are.' It's true, but in the beginning stages we should remember that physical seclusion in a suitable environment comes first. Today or sometime soon, seek out a lonely cremation ground in a remote forest far from any habitation. Experiment with living all alone. Or seek out a fear-inspiring mountain peak. Go live alone, Okay? You'll have lots of fun all night long. Only then will you know for yourself. Even I once thought that physical seclusion wasn't particularly important. That's what I thought, but once I actually got out there and did it, I reflected on what the Buddha taught. The Blessed One encouraged his disciples to practice in remote locations far removed from society. In the beginning this builds a foundation for internal seclusion of the mind which then supports the unshakeable seclusion from defilements.For example, say you're a lay person with a home and a family. What seclusion do you get? When you return home, as soon as you step inside the front door you get hit with chaos and complication. There's no physical seclusion. So you slip away for a retreat in a remote environment and the atmosphere is completely different. It's necessary to comprehend the importance of physical isolation and solitude in the initial stages of Dhamma practice. You then seek out a meditation master for instruction. He or she guides, advises and points out those areas where your understanding is wrong, because it's precisely where you misunderstand that you think you are right. Right where you're wrong, you're sure you're right. Once the teacher explains, you understand what is wrong, and right where the teacher says you're wrong is precisely where you thought you were right.From what I've heard, there are a number of Buddhist scholar monks who search and research in accordance with the scriptures. There's no reason why we shouldn't experiment. When it's time to open our books and study, we learn in that style. But when it's time to take up arms and engage in combat, we have to fight in a style that may not correspond with the theory. If a warrior enters battle and fights according to what he's read, he'll be no match for his opponent. When the warrior is sincere and the fight is real, he has to battle in a style that goes beyond theory. That's how it is. The Buddha's words in the scriptures are only guidelines and examples to follow, and studying can sometimes lead to carelessness.http://www.bswa.org/modules/icontent/index.php?page=103 (25 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesThe way of the Forest Masters is the way of renunciation. On this Path there's only abandoning. We uproot views stemming from self-importance. We uproot the very essence of our sense of self. I assure you, this practice will challenge you to the core, but no matter how difficult it is don't discard the Forest Masters and their teachings. Without proper guidance the mind and sam•dhi are potentially very deluding. Things which shouldn't be possible begin to happen. I've always approached such phenomena with caution and care. When I was a young monk, just starting out in practice during my first few years, I couldn't yet trust my mind. However, once I'd gained considerable experience and could fully trust the workings of my mind, nothing could pose a problem. Even if unusual phenomena manifested, I'd just leave it at that. If we are clued in to how these things work, they cease by themselves. It's all fuel for wisdom. As time goes on we find ourselves completely at ease.In meditation, things which usually aren't wrong can be wrong. For example, we sit down cross-legged with determination and resolve: 'Alright! No pussy-footing around this time. I will concentrate the mind. Just watch me.' No way that approach will work! Every time I tried that my meditation got nowhere. But we love the bravado. From what I've observed, meditation will develop at its own rate. Many evenings as I sat down to meditate I thought to myself, 'Alright! Tonight I won't budge from this spot until at least 1:00 am'. Even with this thought I was already making some bad kamma, because it wasn't long before the pain in my body attacked from all sides, overwhelming me until it felt like I was going to die. However, those occasions when the meditation went well, were times when I didn't place any limits on the sitting. I didn't set a goal of 7:00, 8:00, 9:00 pm or whatever, but simply kept sitting, steadily carrying on, letting go with equanimity. Don't force the meditation. Don't attempt to interpret what's happening. Don't coerce your heart with unrealistic demands that it enter a state of sam•dhi • or else you'll find it even more agitated and unpredictable than normal. Just allow the heart and mind to relax, comfortable and at ease.Allow the breathing to flow easily at just the right pace, neither too short nor too long. Don't try to make it into anything special. Let the body relax, comfortable and at ease. Then keep doing it. Your mind will ask you, 'How late are we going to meditate tonight? What time are we going to quit?' It incessantly nags, so you have to bellow out a reprimand, 'Listen buddy, just leave me alone'. This busybody questioner needs to be regularly subdued, because it's nothing other than defilement coming to annoy you. Don't pay it any mind whatsoever. You have to be tough with it. 'Whether I call it quits early or have a late night, it's none of your damn business! If I want to sit all night, it doesn't make any difference to anyone, so why do you come and stick your nose into my meditation?' You have to cut the nosy fellow off like that. You can then carry on meditating for as long as you wish, according to what feels right.As you allow the mind to relax and be at ease, it becomes peaceful. Experiencing this, you'll recognize and appreciate the power of clinging. When you can sit on and on, for a very long time, going past midnight, comfortable and relaxed, you'll know you're getting the hang of meditation. You'll understand how attachment and clinging really do defile the mind.When some people sit down to meditate they light a stick of incense in front of them and vow, 'I won't get up until this stick of incense has burned down'. Then they sit. After what seems like an hour they open their eyes and realize only five http://www.bswa.org/modules/icontent/index.php?page=103 (26 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articlesminutes have gone by. They stare at the incense, disappointed at how exceedingly long the stick still is. They close their eyes again and continue. Soon their eyes are open once more to check that stick of incense. These people don't get anywhere in meditation. Don't do it like that. Just sitting and dreaming about that stick of incense, 'I wonder if it's almost finished burning', the meditation gets nowhere. Don't give importance to such things. The mind doesn't have to do anything special.If we are going to undertake the task of developing the mind in meditation, don't let the defilement of craving know the ground rules or the goal. 'How will you meditate, Venerable?', it inquires. 'How much will you do? How late are you thinking of going?' Craving keeps pestering until we submit to an agreement. Once we declare we're going to sit until midnight, it immediately begins to hassle us. Before even an hour has passed we're feeling so restless and impatient that we can't continue. Then more hindrances attack as we berate ourselves, 'Hopeless! What! Is sitting going to kill you? You said you were going to make your mind unshakeable in sam•dhi, but it's still unreliable and all over the place. You made a vow and you didn't keep it'. Thoughts of self-depreciation and dejection assail our minds, and we sink into self-hatred. There's no one else to blame or get angry at, and that makes it all the worse. Once we make a vow we have to keep it. We either fulfill it or die in the process. If we do vow to sit for a certain length of time, then we shouldn't break that vow and stop. In the meantime however, just gradually practice and develop. There's no need for making dramatic vows. Try to steadily and persistently train the mind. Occasionally, the meditation will be peaceful, and all the aches and discomfort in the body will vanish. The pain in the ankles and knees will cease by itself.Once we try our hand at cultivating meditation, if strange images, visions or sensory perceptions start coming up, the first thing to do is to check our state of mind. Don't discard this basic principle. For such images to arise the mind has to be relatively peaceful. Don't crave for them to appear, and don't crave for them not to appear. If they do arise then examine them, but don't allow them to delude. Just remember they're not ours. They are impermanent, unsatisfying and not-self just like everything else. Even if they are real, don't dwell on or pay much attention to them. If they stubbornly refuse to fade, then refocus your awareness on your breath with increased vigor. Take at least three long, deep breaths and each time slowly exhale completely. This may do the trick. Keep re-focusing the attention.Don't become possessive of such phenomena. They are nothing more than what they are, and what they are is potentially deluding. Either we like them and fall in love with them or the mind becomes poisoned with fear. They're unreliable: they may not be true or what they appear to be. If you experience them, don't try to interpret their meaning or project meaning onto them. Remember they're not ours, so don't run after these visions or sensations. Instead, immediately go back and check the present state of mind. This is our rule of thumb. If we abandon this basic principle and become drawn into what we believe we are seeing, we can forget ourselves and start babbling or even go insane. We may lose our marbles to the point where we can't even relate to other people on a normal level. Place your trust in your own heart. Whatever happens, simply carry on observing the heart and mind. Strange meditative experiences can be beneficial for people with wisdom, but dangerous for those without. Whatever occurs don't become elated or alarmed. If experiences happen, they happen.http://www.bswa.org/modules/icontent/index.php?page=103 (27 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - ArticlesAnother way to approach Dhamma practice is to contemplate and examine everything we see, do, and experience. Never discard the meditation. When some people finish sitting or walking meditation they think it's time to stop and rest. They stop focusing their minds on their object of meditation or theme of contemplation. They completely drop it. Don't practice like that. Whatever you see, inquire into what it really is. Contemplate the good people in the world. Contemplate the evil ones too. Take a penetrating look at the rich and powerful; the destitute and poverty-stricken. When you see a child, an elderly person or a young man or woman, investigate the meaning of age. Everything is fuel for inquiry. This is how you cultivate the mind.The contemplation that leads to the Dhamma is the contemplation of conditionality, the process of cause and effect, in all its various manifestations: both major and minor, black and white, good and bad. In short, everything. When you think, recognize it as a thought and contemplate that it's merely that, nothing more. All these things wind up in the graveyard of impermanence, un-satisfactoriness and not-self, so don't possessively cling to any of them. This is the cremation ground of all phenomena. Bury and cremate them in, order to experience the Truth.Having insight into impermanence means not allowing ourselves to suffer. It's a matter of investigating with wisdom. For example, we obtain something we consider good or pleasurable, and so we're happy. Take a close and sustained look at this goodness and pleasure. Sometimes after having it for a long time we get fed up with it. We want to give it away or sell it. If there's nobody who wants to buy it, we're ready to throw it away. Why? What are the reasons underlying this dynamic? Everything is impermanent, inconstant, and changing, that's why. If we can't sell it or even throw it away, we start to suffer. This entire issue is just like that, and once one incident is fully understood, no matter how many more similar situations arise, they are all understood to be just the same. That's simply the way things are. As the saying goes, 'If you've seen one, you've seen them all'.Occasionally we see things we don't like. At times we hear annoying or unpleasant noises and get irritated. Examine this and remember it. Because some time in the future we might like those noises. We might actually delight in those very same things we once detested. It's possible! Then it occurs to us with clarity and insight, 'Aha! All things are impermanent, unable to fully satisfy, and not-self'. Throw them into the mass grave of these universal characteristics. The clinging to the likeable things we get, have, and are, will then cease. We come to see everything as essentially the same. Everything we then experience generates insight into the Dhamma.Everything I've said so far is simply for you to listen to and think about. It's just talk, that's all. When people come to see me, I speak. These sorts of subjects aren't the things we should sit around and gab about for hours. Just do it. Get in there and do it. It's like when we call a friend to go somewhere. We invite them. We get an answer. Then we're off, without a big fuss. We say just the right amount and leave it at that. I can tell you a thing or two about meditation, because I've done the work. But you know, maybe I'm wrong. Your job is to investigate and find out for yourself if what I say is true.http://www.bswa.org/modules/icontent/index.php?page=103 (28 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articles[1] Silais a broad term whose meaning includes living an ethical life, following moral precepts, and behaving in a restrained manner that does not harm others or oneself. In this translation, it will be rendered as 'virtue'.[2]Sam•dhi • the focused energy of the mind in meditative concentration.[3] Kilesa • defilements; mental qualities that defile, poison or stain the heart: sensual or selfish desire, anger, delusion, and any unwholesome state of mind based on them.[4] Jh•na • profound unification of the mind in meditation. The pinnacle of samadhi. The Buddha taught eight distinct levels.[5] Kesa, Loma, Naka, Danta, Taco: contemplation of these five bodily parts constitutes the first meditation technique taught to a newly ordained monk or nun by their preceptor.[6] Dhutanga: ascetic practices recommended by the Buddha as a means of shaking off the defilements'. They include 13 strict observances which aid in the cultivation of contentedness, renunciation and energetic effort.[7] Five precepts: the five basic guidelines for training oneself in wholesome actions of body and speech: refraining from killing other beings; refraining from stealing; responsible sexual conduct; refraining from lying, sowing discord, harsh speech and frivolous chatter; refraining from taking intoxicants.[8] M•ra: the Buddhist personification of the forces antagonistic to Enlightenment.[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=103 (29 of 29) [02.08.2005 19:00:08]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online[Back | Show this page in printable format] Page submitted by SolHannaAbout This Mind...About this mind... In truth there is nothing really wrong with it. It is intrinsically pure. Within itself it's already peaceful. That the mind is not peaceful these days is because it follows moods. The real mind doesn't have anything to it, it is simply (an aspect of) Nature. It becomes peaceful or agitated because moods deceive it. The untrained mind is stupid. Sense impressions come and trick it into happiness, suffering, gladness and sorrow, but the mind's true nature is none of those things. That gladness or sadness is not the mind, but only a mood coming to deceive us. The untrained mind gets lost and follows these things, it forgets itself. Then we think that it is we who are upset or at ease or whatever. But really this mind of ours is already unmoving and peaceful... really peaceful! Just like a leaf which is still as long as no wind blows. If a wind comes up the leaf flutters. The fluttering is due to the wind -- the "fluttering" is due to those sense impressions; the mind follows them. If it doesn't follow them, it doesn't "flutter." If we know fully the true nature of sense impressions we will be unmoved. Our practice is simply to see the Original Mind. So we must train the mind to know those sense impressions, and not get lost in them. To make it peaceful. Just this is the aim of all this difficult practice we put ourselves through. Copyright © 1991 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by SolHannahttp://www.bswa.org/modules/icontent/index.php?page=3 (1 of 2) [02.08.2005 19:00:16]SearchUser LoginBuddhist Society of Western Australia - Articles3 user(s) are online (1 user(s) are browsing Articles)Members: 0Guests: 3more...::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=3 (2 of 2) [02.08.2005 19:00:16]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorWhy are We HereThis Rains Retreat I don't have much strength, I'm not well, so I've come up to this mountain here to get some fresh air. People come to visit but I can't really receive them like I used to because my voice is just about had it, my breath is just about gone. You can count it a blessing that there is still this body sitting here for you all to see now. This is a blessing in itself. Soon you won't see it. The breath will be finished, the voice will be gone. They will fare in accordance with supporting factors, like all compounded things. The Lord Buddha called it khaya vayam, the decline and dissolution of all conditioned phenomena. How do they decline? Consider a lump of ice. Originally it was simply water...they freeze it and it becomes ice. But it doesn't take long before it's melted. Take a big lump of ice, say as big as this tape recorder here, and leave it out in the sun. You can see how it declines, much the same as the body. It will gradually disintegrate. In not many hours or minutes all that's left is a puddle of water. This is called khaya vayam, the decline and dissolution of all compounded things. It's been this way for a long time now, ever since the beginning of time. When we are born we bring this inherent nature into the world with us, we can't avoid it. At birth we bring old age, sickness and death along with us. So this is why the Buddha said khaya vayam, the decline and dissolution of all compounded things. All of us sitting here in this hall now, monks, novices, laymen and laywomen, are without exception "lumps of deterioration." Right now the lump is hard, just like the lump of ice. It starts out as water, becomes ice for a while and then melts again. Can you see this decline in yourself? Look at this body. It's aging every day ... hair is aging, nails are aging...everything is aging! You weren't like this before, were you? You were probably much smaller than this. Now you've grown up and matured. From now on you will decline, following the way of nature. The body declines just like the lump of ice. Soon, just like the lump of ice, it's all gone. All bodies are composed of the four elements of earth, water, wind and fire. A body is the confluence of earth, water, wind, and fire, which we proceed to call a person. Originally it's hard to say what you could call it, but now we call it a http://www.bswa.org/modules/icontent/index.php?page=47 (1 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - Articles"person." We get infatuated with it, saying it's a male, a female, giving it names, Mr., Mrs., and so on, so that we can identify each other more easily. But actually there isn't anybody there. There's earth, water, wind and fire. When they come together in this known form we call the result a "person." Now don't get excited over it. If you really look into it there isn't anyone there. That which is solid in the body, the flesh, skin, bones and so on, are called the earth element. Those aspects of the body which are liquid are the water element. The faculty of warmth in the body is the fire element, while the winds coursing through the body are the wind element. At Wat Ba Pong we have a body which is neither male or female. It's the skeleton hanging in the main hall. Looking at it you don't get the feeling that it's a man or a woman. People ask each other whether it's a man or a woman and all they can do is look blankly at each other. It's only a skeleton, all the skin and flesh are gone. People are ignorant of these things. Some go to Wat Ba Pong, into the main hall, see the skeletons...and then come running right out again! They can't bear to look. They're afraid, afraid of the skeletons. I figure these people have never seen themselves before. Afraid of the skeletons... they don't reflect on the great value of a skeleton. To get to the monastery they had to ride in a car or walk... if they didn't have bones how would they be? Would they be able to walk about like that? But they ride their cars to Wat Ba Pong, go into the main hall, see the skeletons and run straight back out again! They've never seen such a thing before. They're born with it and yet they've never seen it. It's very fortunate that they have a chance to see it now. Even older people see the skeletons and get scared... What's all the fuss about? This shows that they're not at all in touch with themselves, they don't really know themselves. Maybe they go home and still can't sleep for three or four days... and yet they're sleeping with a skeleton! They get dressed with it, eat food with it, do everything with it... and yet they're scared of it. This shows how out of touch people are with themselves. How pitiful! They're always looking outwards, at trees, at other people, at external objects, saying "this one is big," "that's small," "that's short," "that's long." They're so busy looking at other things they never see themselves. To be honest, people are really pitiful. They have no refuge. In the ordination ceremonies the ordinees must learn the five basic meditation themes: kesa, head hair; loma, body hair; nakha, nails; danta, teeth; taco, skin. Some of the students and educated people snigger to themselves when they hear this part of the ordination ceremony..."What's the Ajahn trying to teach us here? Teaching us about hair when we've had it for ages. He doesn't have to teach us about this, we know it already. Why bother teaching us something we already know?" Dim people are like this, they think they can see the hair already. I tell them that when I say to "see the hair" I mean to see it as it really is. See body hair as it really is, see nails, teeth and skin as they really are. That's what I call "seeing" -- not seeing in a superficial way, but seeing in accordance with the truth. We wouldn't be so sunk up to the ears in things if we could see things as they http://www.bswa.org/modules/icontent/index.php?page=47 (2 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - Articlesreally are. Hair, nails, teeth, skin ... what are they really like? Are they pretty? Are they clean? Do they have any real substance? Are they stable? No... there's nothing to them. They're not pretty but we imagine them to be so. They're not substantial but we imagine them to be so. Hair, nails, teeth, skin... people are really hooked on these things. The Buddha established these things as the basic themes for meditation, he taught us to know these things. They are Transient, Imperfect and Ownerless; they are not "me" or "them." We are born with and deluded by these things, but really they are foul. Suppose we didn't bathe for a week, could we bear to be close to each other? We'd really smell bad. When people sweat a lot, such as when a lot of people are working hard together, the smell is awful. We go back home and rub ourselves down with soap and water and the smell abates somewhat, the fragrance of the soap replaces it. Rubbing soap on the body may make it seem fragrant, but actually the bad smell of the body is still there, temporarily suppressed. When the smell of the soap is gone the smell of the body comes back again. Now we tend to think these bodies are pretty, delightful, long lasting and strong. We tend to think that we will never age, get sick or die. We are charmed and fooled by the body, and so we are ignorant of the true refuge within ourselves. The true place of refuge is the mind. The mind is our true refuge. This hall here may be pretty big but it can't be a true refuge. Pigeons take shelter here, geckos take shelter here, lizards take shelter here...We may think the hall belongs to us but it doesn't. We live here together with everything else. This is only a temporary shelter, soon we must leave it. People take these shelters for refuge. So the Buddha said to find your refuge. That means to find your real heart. This heart is very important. People don't usually look at important things, they spend most of their time looking at unimportant things. For example, when they do the house cleaning they may be bent on cleaning up the house, washing the dishes and so on, but they fail to notice their own hearts. Their heart may be rotten, they may be feeling angry, washing the dishes with a sour expression on their face. That their own hearts are not very clean they fail to see. This is what I call "taking a temporary shelter for a refuge." They beautify house and home but they don't think of beautifying their own hearts. They don't examine suffering. The heart is the important thing. The Buddha taught to find a refuge within your own heart: Attahi attano natho -- "Make yourself a refuge unto yourself." Who else can be your refuge? The true refuge is the heart, nothing else. You may try to depend on other things but they aren't a sure thing. You can only really depend on other things if you already have a refuge within yourself. You must have your own refuge first before you can depend on anything else, be it a teacher, family, friends or relatives. So all of you, both laypeople and homeless ones who have come to visit today, please consider this teaching. Ask yourselves, "Who am I? Why am I here?" Ask yourselves, "Why was I born?" Some people don't know. They want to be happy but the suffering never stops. Rich or poor, young or old, they suffer just the same. It's all suffering. And why? Because they have no wisdom. The poor are unhappy because they don't have enough, and the rich are unhappy because they have too much to look after. http://www.bswa.org/modules/icontent/index.php?page=47 (3 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: In the past, as a young novice, I gave a Dhamma discourse. I talked about the happiness of wealth and possessions, having servants and so on... A hundred male servants, a hundred female servants, a hundred elephants, a hundred cows, a hundred buffaloes...a hundred of everything! The laypeople really lapped it up. But can you imagine looking after a hundred buffaloes? Or a hundred cows, a hundred male and female servants...can you imagine having to look after all of that? Would that be fun? People don't consider this side of things. They have the desire to possess...to have the cows, the buffaloes, the servants... hundreds of them. But I say fifty buffaloes would be too much. Just twining the rope for all those brutes would be too much already! But people don't consider this, they only think of the pleasure of acquiring. They don't consider the trouble involved. If we don't have wisdom everything round us will be a source of suffering. If we are wise these things will lead us out of suffering. Eyes, ears, nose, tongue, body and mind...Eyes aren't necessarily good things, you know. If you are in a bad mood just seeing other people can make you angry and make you lose sleep. Or you can fall in love with others. Love is suffering, too, if you don't get what you want. Love and hate are both suffering, because of desire. Wanting is suffering, wanting not to have is suffering. Wanting to acquire things... even if you get them it's still suffering because you're afraid you'll lose them. There's only suffering. How are you going to live with that? You may have a large, luxurious house, but if your heart isn't good it never really works out as you expected. Therefore, you should all take a look at yourselves. Why were we born? Do we ever really attain anything in this life? In the countryside here people start planting rice right from childhood. When they reach seventeen or eighteen they rush off and get married, afraid they won't have enough time to make their fortunes. They start working from an early age thinking they'll get rich that way. They plant rice until they're seventy or eighty or even ninety years old. I ask them. "From the day you were born you've been working. Now it's almost time to go, what are you going to take with you?" They don't know what to say. All they can say is, "Beats me!" We have a saying in these parts, "Don't tarry picking berries along the way ... before you know it, night falls." Just because of this "Beats me!" They're neither here nor there, content with just a "beats me"... sitting among the branches of the berry tree, gorging themselves with berries... "Beats me, beats me..." When you're still young you think that being single is not so good, you feel a bit lonely. So you find a partner to live with. Put two together and there's friction! Living alone is too quiet, but living with others there's friction. When children are small the parents think, "When they get bigger we'll be better off." They raise their children, three, four, or five of them, thinking that when the children are grown up their burden will be lighter. But when the children grow up they get even heavier. Like two pieces of wood, one big and one small. You throw away the small one and take the bigger one, thinking it will be lighter, but of course it's not. When children are small they don't bother you very much, just a ball of rice and a banana now and then. When they grow up they want a motorcycle or a car! Well, you love your children, you can't refuse. So you try to give them what they want. Problems...Sometimes the parents get into arguments over it..."Don't go and http://www.bswa.org/modules/icontent/index.php?page=47 (4 of 8) [02.08.2005 19:00:27]SearchBuddhist Society of Western Australia - ArticlesLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...buy him a car, we haven't got enough money!" But when you love your children you've got to borrow the money from somewhere. Maybe the parents even have to go without to get the things their children want. Then there's education. "When they've finished their studies, we'll be right." There's no end to the studying! What are they going to finish? Only in the science of Buddhism is there a point of completion, all the other sciences just go round in circles. In the end it's real headache. If there's a house with four or five children in it the parents argue every day. The suffering that is waiting in the future we fail to see, we think it will never happen. When it happens, then we know. that kind of suffering, the suffering inherent in our bodies, is hard to foresee. When I was a child minding the buffaloes I'd take charcoal and rub it on my teeth to make them white. I'd go back home and look in the mirror and see them so nice and white...I was getting fooled by my own bones, that's all. When I reached fifty or sixty my teeth started to get loose. When the teeth start falling out it hurts so much, when you eat it feels as if you've been kicked in the mouth. It really hurts. I've been through this one already. So I just got the dentist to take them all out. Now I've got false teeth. My real teeth were giving me so much trouble I just had them all taken out, sixteen in one go. The dentist was reluctant to take out sixteen teeth at once, but I said to him, "Just take them out, I'll take the consequences." So he took them all out at once. Some were still good, too, at least five of them. Took them all out. But it was really touch and go. After having them out I couldn't eat any food for two or three days. Before, as a young child minding the buffaloes, I used to think that polishing the teeth was a great thing to do. I loved my teeth, I thought they were good things. But in the end they had to go. The pain almost killed me. I suffered from toothache for months, years. Sometimes both my gums were swollen at once. Some of you may get a chance to experience this for yourselves someday. If your teeth are still good and you're brushing them everyday to keep them nice and white...watch out! They may start playing tricks with you later on. Now I'm just letting you know about these things...the suffering that arises from within, that arises within our own bodies. There's nothing within the body you can depend on. It's not too bad when you're still young, but as you get older things begin to break down. Everything begins to fall apart. Conditions go their natural way. Whether we laugh or cry over them they just go on their way. It makes no difference how we live or die, makes no difference to them. And there's no knowledge or science which can prevent this natural course of things. You may get a dentist to look at your teeth, but even if he can fix them they still eventually go their natural way. Eventually even the dentist has the same trouble. Everything falls apart in the end. These are things which we should contemplate while we still have some vigor, we should practice while we're young. If you want to make merit then hurry up and do so, don't just leave it up to the oldies. Most people just wait until they get old before they will go to a monastery and try to practice Dhamma. Women and men say the same thing..."Wait till I get old first." I don't know why they say that, does an old person have much vigor? Let http://www.bswa.org/modules/icontent/index.php?page=47 (5 of 8) [02.08.2005 19:00:27]User LoginBuddhist Society of Western Australia - Articlesthem try racing with a young person and see what the difference is. Why do they leave it till they get old? Just like they're never going to die. When they get to fifty or sixty years old or more..."Hey, Grandma! Let's go to the monastery!" "You go ahead, my ears aren't so good any more." You see what I mean? When her ears were good what was she listening to? "Beats me!" ... just dallying with the berries. Finally when her ears are gone she goes to the temple. It's hopeless. She listens to the sermon but she hasn't got a clue what they're saying. People wait till they're all used up before they'll think of practicing the Dhamma. Today's talk may be useful for those of you who can understand it. These are things which you should begin to observe, they are our inheritance. They will gradually get heavier and heavier, a burden for each of us to bear. In the past my legs were strong, I could run. Now just walking around they feel heavy. Before, my legs carried me. Now, I have to carry them. When I was a child I'd see old people getting up from their seat..."Oh!" Getting up they groan, "Oh!" There's always this "Oh!" But they don't know what it is that makes them groan like that. Even when it gets to this extent people don't see the bane of the body. You never know when you're going to be parted from it. what's causing all the pain is simply conditions going about their natural way. People call it arthritis, rheumatism, gout and so on, the doctor prescribes medicines, but it never completely heals. In the end it falls apart, even the doctor! This is conditions faring along their natural course. This is their way, their nature. Now take a look at this. If you see it in advance you'll be better off, like seeing a poisonous snake on the path ahead of you. If you see it there you can get out of its way and not get bitten. If you don't see it you may keep on walking and step on it. And then it bites. If suffering arises people don't know what to do. Where to go to treat it? They want to avoid suffering, they want to be free of it but they don't know how to treat it when it arises. And they live on like this until they get old...and sick...and die... In olden times it was said that if someone was mortally ill one of the next of kin should whisper "Bud-dho, Bud-dho" in their ear. What are they going to do with Buddho? what good is Buddho going to be for them when they're almost on the funeral pyre? Why didn't they learn Buddho when they were young and healthy? Now with the breaths coming fitfully you go up and say, "Mother...Buddho, Buddho!" Why waste your time? You'll only confuse her, let her go peacefully. People don't know how to solve problems within their own hearts, they don't have a refuge. They get angry easily and have a lot of desires. Why is this? Because they have no refuge. When people are newly married they can get on together all right, but after age fifty or so they can't understand each other. Whatever the wife says the husband finds intolerable. Whatever the husband says the wife won't listen. They turn their backs on each other. http://www.bswa.org/modules/icontent/index.php?page=47 (6 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - ArticlesNow I'm just talking because I've never had a family before. Why haven't I had a family? Just looking at this word "household"1 I knew what it was all about. What is a "household"? This is a "hold": If somebody were to get some rope and tie us up while we were sitting here, what would that be like? That's called "being held." Whatever that's like, "being held" is like that. There is a circle of confinement. The man lives within his circle of confinement, and the woman lives within her circle of confinement. When I read this word "household" ... this is a heavy one. This word is no trifling matter, it's a real killer. The word "hold" is a symbol of suffering. You can't go anywhere, you've got to stay within your circle of confinement. Now we come to the word "house." This means "that which hassles." Have you ever toasted chilies? The whole house chokes and sneezes. This word "household" spells confusion, it's not worth the trouble. Because of this word I was able to ordain and not disrobe. "Household" is frightening. You're stuck and can't go anywhere. Problems with the children, with money and all the rest. But where can you go? You're tied down. There are sons and daughters, arguments in profusion until your dying day, and there's nowhere else to go to no matter how much suffering it is. The tears pour out and they keep pouring. The tears will never be finished with his "household," you know. If there's no household you might be able to finish with the tears but not otherwise. Consider this matter. If you haven't come across it yet you may later on. Some people have experienced it already to a certain extent. Some are already at the end of their tether..."Will I stay or will I go?" At Wat Ba Pong there are about seventy or eighty huts (kuti). when they're almost full I tell the monk in charge to keep a few empty, just in case somebody has an argument with their spouse...Sure enough, in no long time a lady will arrive with her bags..."I'm fed up with the world, Luang Por." "Whoa! Don't say that. Those words are really heavy." Then the husband comes and says he's fed up too. After two or three days in the monastery their world-weariness disappears. They say they're fed up but they're just fooling themselves. When they go off to a kuti and sit in the quiet by themselves, after a while the thoughts come..."When's the wife going to come and ask me to go home?" They don't really know what's going on. What is this "world-weariness" of theirs? They get upset over something and come running to the monastery. At home everything looked wrong...the husband was wrong, the wife was wrong...after three days' quiet thinking..."Hmmm, the wife was right after all, it was I who was wrong." "Hubby was right, I shouldn't have got so upset." They change sides. This is how it is, that's why I don't take the world too seriously. I know its ins and outs already, that's why I've chosen to live as a monk. I would like to present today's talk to all of you for homework. Whether you're in the fields or working in the city, take these words and consider them... "Why was I born? What can I take with me?" Ask yourselves over and over. If you ask yourself these questions often you'll become wise. If you don't reflect on these things you will remain ignorant. Listening to http://www.bswa.org/modules/icontent/index.php?page=47 (7 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - Articlestoday's talk, you may get some understanding, if not now, then maybe when you get home. Perhaps this evening. When you're listening to the talk everything is subdued, but maybe things are waiting for you in the car. When you get in the car it may get in with you. When you get home it may all become clear..."Oh, that's what Luang Por meant. I couldn't see it before." I think that's enough for today. If I talk too long this old body gets tired.Notesl 1. There is a play on words in the Thai language here based on the word for family -- Krorp krua -- which literally means "kitchen-frame" or "roasting circle." In the English translation we have opted for a corresponding English word rather than attempt a literal translation of the Thai.Copyright © 1992 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=47 (8 of 8) [02.08.2005 19:00:27]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by WebmasterThe Path to PeaceBy Ajahn ChahToday I will give a teaching particularly for you as monks and novices, so please determine your hearts and minds to listen. There is nothing else for us to talk about other than the practice of the Dhamma-Vinaya (Truth and Discipline).Every one of you should clearly understand that now you have been ordained as Buddhist monks and novices and should be conducting yourselves appropriately. We have all experienced the lay life, which is characterised by confusion and a lack of formal Dhamma practice; now, having taken up the form of a Buddhist samana,1 some fundamental changes have to take place in our minds so that we differ from lay people in the way we think. We must try to make all of our speech and actions – eating and drinking, moving around, coming and going – befitting for one who has been ordained as a spiritual seeker, who the Buddha referred to as a samana. What he meant was someone who is calm and restrained. Formerly, as lay people, we didn’t understand what it meant to be a samana, that sense of peacefulness and restraint. We gave full license to our bodies and minds to have fun and games under the influence of craving and defilement. When we experienced pleasant •rammana2 (mind-objects), these would put us into a good mood, unpleasant mind-objects would put us into a bad one – this is the way it is when we are caught in the power of mind-objects. The Buddha said that those who are still under the sway of http://www.bswa.org/modules/icontent/index.php?page=98 (1 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesmind-objects aren’t looking after themselves. They are without a refuge, a true abiding place, and so they let their minds follow moods of sensual indulgence and pleasure-seeking and get caught into suffering, sorrow, lamentation, pain, grief and despair. They don’t know how or when to stop and reflect upon their experience.In Buddhism, once we have received ordination and taken up the life of the samana, we have to adjust our physical appearance in accordance with the external form of the samana: we shave our heads, trim our nails and don the brown bhikkhusi3 robes – the banner of the Noble Ones, the Buddha and the Arahants.4 We are indebted to the Buddha for the wholesome foundations he established and handed down to us, which allow us to live as monks and find adequate support. Our lodgings were built and offered as a result of the wholesome actions of those with faith in the Buddha and His teachings. We do not have to prepare our food because we are benefiting from the roots laid down by the Buddha. Similarly, we have inherited the medicines, robes and all the other requisites that we use from the Buddha. Once ordained as Buddhist monastics, on the conventional level we are called monks and given the title ‘Venerable’5; but simply having taken on the external appearance of monks does not make us truly venerable. Being monks on the conventional level means we are monks as far as our physical appearance goes. Simply by shaving our heads and putting on brown robes we are called ‘Venerable’, but that which is truly worthy of veneration has not yet arisen within us – we are still only ‘Venerable’ in name. It’s the same as when they mould cement or cast brass into a Buddha image: they call it a Buddha, but it isn’t really that. It’s just metal, wood, wax or stone.That’s the way conventional reality is.It’s the same for us. Once we have been ordained, we are given the title Venerable Bhikkhu, but that alone doesn’t make us venerable. On the level of ultimate reality – in other words, in the mind – the term still doesn’t apply. Our minds and hearts have still not been fully perfected through the practice with such qualities as metta (kindness), karuna (compassion), mudita (sympathetic joy) and upekkh• (equanimity). We haven’t reached full purity within. Greed, hatred and delusion are still barring the way, not allowing that which is worthy of veneration to arise.http://www.bswa.org/modules/icontent/index.php?page=98 (2 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - ArticlesOur practice is to begin destroying greed, hatred and delusion – defilements which for the most part can be found within each and every one of us. These are what hold us in the round of becoming and birth and prevent us from achieving peace of mind. Greed, hatred and delusion prevent the samana – peacefulness – from arising within us. As long as this peace does not arise, we are still not samana; in other words, our hearts have not experienced the peace that is free from the influence of greed, hatred and delusion. This is why we practise – with the intention of expunging greed, hatred and delusion from our hearts. It is only when these defilements have been removed that we can reach purity, that which is truly venerable.Internalising that which is venerable within your heart doesn’t involve working only with the mind, but your body and speech as well. They have to work together. Before you can practise with your body and speech, you must be practising with your mind. However, if you simply practise with the mind, neglecting body and speech, that won’t work either. They are inseparable. Practising with the mind until it’s smooth, refined and beautiful is similar to producing a finished wooden pillar or plank: before you can obtain a pillar that is smooth, varnished and attractive, you must first go and cut a tree down. Then you must cut off the rough parts – the roots and branches – before you split it, saw it and work it. Practising with the mind is the same as working with the tree, you have to work with the coarse things first. You have to destroy the rough parts: destroy the roots, destroy the bark and everything which is unattractive, in order to obtain that which is attractive and pleasing to the eye. You have to work through the rough to reach the smooth. Dhamma practice is just the same. You aim to pacify and purify the mind, but it’s difficult to do. You have to begin practising with externals – body and speech – working your way inwards until you reach that which is smooth, shining and beautiful. You can compare it with a finished piece of furniture, such as these tables and chairs. They may be attractive now, but once they were just rough bits of wood with branches and leaves, which had to be planed and worked with. This is the way you obtain furniture that is beautiful or a mind that is perfect and pure.Therefore the right path to peace, the path the Buddha laid down, which leads to peace of mind and the pacification of the defilements, is sila (moral restraint), sam•dhi (concentration) and pañña (wisdom). This is the path of practice. It is the path that leads you to purity and leads you to realise and embody the qualities of the samana. It is the way to the complete http://www.bswa.org/modules/icontent/index.php?page=98 (3 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesabandonment of greed, hatred and delusion. The practice does not differ from this whether you view it internally or externally.This way of training and maturing the mind – which involves the chanting, the meditation, the Dhamma talks and all the other parts of the practice – forces you to go against the grain of the defilements. You have to go against the tendencies of the mind, because normally we like to take things easy, to be lazy and avoid anything which causes us friction or involves suffering and difficulty. The mind simply doesn’t want to make the effort or get involved. This is why you have to be ready to endure hardship and bring forth effort in the practice. You have to use the Dhamma of endurance and really struggle. Previously your bodies were simply vehicles for having fun, and having built up all sorts of unskilful habits it’s difficult for you to start practising with them. Before, you didn’t restrain your speech, so now it’s hard to start restraining it. But as with that wood, it doesn’t matter how troublesome or hard it seems: before you can make it into tables and chairs, you have to encounter some difficulty. That’s not the important thing; it’s just something you have to experience along the way. You have to work through the rough wood to produce the finished pieces of furniture.The Buddha taught that this is the way the practice is for all of us. All of his disciples who had finished their work and become fully enlightened, had, (when they first came to take ordination and practise with him) previously been puthujjana (ordinary worldlings). They had all been ordinary unenlightened beings like ourselves, with arms and legs, eyes and ears, greed and anger – just the same as us. They didn’t have any special characteristics that made them particularly different from us. This was how both the Buddha and his disciples had been in the beginning. They practised and brought forth enlightenment from the unenlightened, beauty from the ugliness and great benefit from that which was virtually useless. This work has continued through successive generations right up to the present day. It is the children of ordinary people – farmers, traders and businessmen – who, having previously been entangled in the sensual pleasures of the world, go forth to take ordination. Those monks at the time of the Buddha were able to practise and train themselves, and you must understand that you have the same potential. You are made up of the five khandhas6 (aggregates), just the same. You also have a body, pleasant and unpleasant feelings, memory and perception, thought formations and consciousness – as well as a wandering and proliferating mind. You can be aware of good and evil. Everything’s just the same. In the end, that combination of http://www.bswa.org/modules/icontent/index.php?page=98 (4 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesphysical and mental phenomena present in each of you, as separate individuals, differs little from that found in those monastics who practised and became enlightened under the Buddha. They had all started out as ordinary, unenlightened beings. Some had even been gangsters and delinquents, while others were from good backgrounds. They were no different from us. The Buddha inspired them to go forth and practise for the attainment of Magga (the Noble Path) and Phala (Fruition),7 and these days, in similar fashion, people like yourselves are inspired to take up the practice of sila, sam•dhi and pañña.Sila, sam•dhi and pañña are the names given to the different aspects of the practice. When you practise sila, sam•dhi and pañña, it means you practise with yourselves. Right practice takes place here within you. Right sila exists here, right sam•dhi exists here. Why? Because your body is right here. The practice of sila involves every part of the body. The Buddha taught us to be careful of all our physical actions. Your body exists here! You have hands, you have legs right here. This is where you practise sila. Whether your actions will be in accordance with sila and Dhamma depends on how you train your body. Practising with your speech means being aware of the things you say. It includes avoiding wrong kinds of speech, namely divisive speech, coarse speech and unnecessary or frivolous speech. Wrong bodily actions include killing living beings, stealing and sexual misconduct.It’s easy to reel off the list of wrong kinds of behaviour as found in the books, but the important thing to understand is that the potential for them all lies within us. Your body and speech are with you right here and now. You practise moral restraint, which means taking care to avoid the unskilful actions of killing, stealing and sexual misconduct. The Buddha taught us to take care with our actions from the very coarsest level. In the lay life you might not have had very refined moral conduct and frequently transgressed the precepts. For instance, in the past you may have killed animals or insects by smashing them with an axe or a fist, or perhaps you didn’t take much care with your speech: false speech means lying or exaggerating the truth; coarse speech means you are constantly being abusive or rude to others – ‘you scum,’ ‘you idiot,’ and so on; frivolous speech means aimless chatter, foolishly rambling on without purpose or substance. We’ve indulged in it all. No restraint! In short, keeping sila means watching over yourself, watching over your actions and speech.http://www.bswa.org/modules/icontent/index.php?page=98 (5 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - ArticlesSo who will do the watching over? Who will take responsibility for your actions? When you kill some animal, who is the one who knows? Is your hand the one who knows, or is it someone else? When you steal someone else’s property, who is aware of the act? Is your hand the one who knows? This is where you have to develop awareness. Before you commit some act of sexual misconduct, where is your awareness? Is your body the one who knows? Who is the one who knows before you lie, swear or say something frivolous? Is your mouth aware of what it says, or is the one who knows in the words themselves? Contemplate this: whoever it is who knows is the one who has to take responsibility for your sila. Bring that awareness to watch over your actions and speech. That knowing, that awareness is what you use to watch over your practice. To keep sila, you use that part of the mind which directs your actions and which leads you to do good and bad. You catch the villain and transform him into a sheriff or a mayor. Take hold of the wayward mind and bring it to serve and take responsibility for all your actions and speech. Look at this and contemplate it. The Buddha taught us to take care with our actions. Who is it who does the taking care? The body doesn’t know anything; it just stands, walks around and so on. The hands are the same; they don’t know anything. Before they touch or take hold of anything, there has to be someone who gives them orders. As they pick things up and put them down there has to be someone telling them what to do. The hands themselves aren’t aware of anything; there has to be someone giving them orders. The mouth is the same – whatever it says, whether it tells the truth or lies, is rude or divisive, there must be someone telling it what to say.The practice involves establishing sati, mindfulness, within this ‘one who knows.’ The ‘one who knows’ is that intention of mind, which previously motivated us to kill living beings, steal other people’s property, indulge in illicit sex, lie, slander, say foolish and frivolous things and engage in all the kinds of unrestrained behaviour. The ‘one who knows’ led us to speak. It exists within the mind. Focus your mindfulness or sati – that constant recollectedness – on this ‘one who knows.’ Let the knowing look after your practice.In practice, the most basic guidelines for moral conduct stipulated by the Buddha were: to kill is evil, a transgression of sila; stealing is a transgression; sexual misconduct is a transgression; lying is a transgression; vulgar and frivolous speech are all transgressions of sila. You commit all http://www.bswa.org/modules/icontent/index.php?page=98 (6 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesthis to memory. It’s the code of moral discipline, as laid down by the Buddha, which encourages you to be careful of that one inside of you who was responsible for previous transgressions of the moral precepts. That one, who was responsible for giving the orders to kill or hurt others, to steal, to have illicit sex, to say untrue or unskilful things and to be unrestrained in all sorts of ways – singing and dancing, partying and fooling around. The one who was giving the orders to indulge in all these sorts of behaviour is the one you bring to look after the mind. Use sati or awareness to keep the mind recollecting in the present moment and maintain mental composure in this way. Make the mind look after itself. Do it well.If the mind is really able to look after itself, it is not so difficult to guard speech and actions, since they are all supervised by the mind. Keeping sila – in other words taking care of your actions and speech – is not such a difficult thing. You sustain awareness at every moment and in every posture, whether standing, walking, sitting or lying down. Before you perform any action, speak or engage in conversation, establish awareness first – don’t act or speak first, establish mindfulness first and then act or speak. You must have sati, be recollecting, before you do anything. It doesn’t matter what you are going to say, you must first be recollecting in the mind. Practise like this until you are fluent. Practise so that you can keep abreast of what’s going on in the mind; to the point where mindfulness becomes effortless and you are mindful before you act, mindful before you speak. This is the way you establish mindfulness in the heart. It is with the ‘one who knows’ that you look after yourself, because all your actions spring from here.This is where the intentions for all your actions originate and this is why the practice won’t work if you try to bring in someone else to do the job. The mind has to look after itself; if it can’t take care of itself, nothing else can. This is why the Buddha taught that keeping sila is not that difficult, because it simply means looking after your own mind. If mindfulness is fully established, whenever you say or do something harmful to yourself or others, you will know straight away. You know that which is right and that which is wrong. This is the way you keep sila. You practise with your body and speech from the most basic level.By guarding your speech and actions they become graceful and pleasing to http://www.bswa.org/modules/icontent/index.php?page=98 (7 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesthe eye and ear, while you yourself remain comfortable and at ease within the restraint. All your behaviour, manners, movements and speech become beautiful, because you are taking care to reflect upon, adjust and correct your behaviour. You can compare this with your dwelling place or the meditation hall. If you are regularly cleaning and looking after your dwelling place, then both the interior and the area around it will be pleasant to look at, rather than a messy eyesore. This is because there is someone looking after it. Your actions and speech are similar. If you are taking care with them, they become beautiful, and that which is evil or dirty will be prevented from arising.Adik•ly•na, majjhek•ly•na, paryosanak•ly•na: beautiful in the beginning, beautiful in the middle and beautiful in the end; or harmonious in the beginning, harmonious in the middle and harmonious in the end. What does that mean? Precisely that the practice of sila, sam•dhi and pañña is beautiful. The practice is beautiful in the beginning. If the beginning is beautiful, it follows that the middle will be beautiful. If you practise mindfulness and restraint until it becomes comfortable and natural to you – so that there is a constant vigilance – the mind will become firm and resolute in the practise of sila and restraint. It will be consistently paying attention to the practice and thus become concentrated. That characteristic of being firm and unshakeable in the monastic form and discipline and unwavering in the practice of mindfulness and restraint can be referred to as ‘sam•dhi’.That aspect of the practice characterised by a continuous restraint, where you are consistently taking care with your actions and speech and taking responsibility for all your external behaviour, is referred to as sila. The characteristic of being unwavering in the practice of mindfulness and restraint is called sam•dhi. The mind is firmly concentrated in this practice of sila and restraint. Being firmly concentrated in the practice of sila means that there is an evenness and consistency to the practice of mindfulness and restraint. These are the characteristics of sam•dhi as an external factor in the practice, used in keeping sila. However, it also has an inner, deeper side to it. It is essential that you develop and maintain sila and sam•dhi from the beginning – you have to do this before anything else.Once the mind has an intentness in the practice and sila and sam•dhi are firmly established, you will be able to investigate and reflect on that which http://www.bswa.org/modules/icontent/index.php?page=98 (8 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesis wholesome and unwholesome – asking yourself ... ‘Is this right?’... ‘Is that wrong?’ – as you experience different mind-objects. When the mind makes contact with different sights, sounds, smells, tastes, tactile sensations or ideas, the ‘one who knows’ will arise and establish awareness of liking and disliking, happiness and suffering and the different kinds of mind-objects that you experience. You will come to see clearly, and see many different things.If you are mindful, you will see the different objects which pass into the mind and the reaction which takes place upon experiencing them. The ‘one who will automatically take them up as objects for contemplation. Once the mind is vigilant and mindfulness is firmly established, you will note all the reactions displayed through either body, speech or mind, as mind-objects are experienced. That aspect of the mind which identifies and selects the good from the bad, the right from the wrong, from amongst all the mind-objects within your field of awareness, is pañña. This is pañña in its initial stages and it matures as a result of the practice. All these different aspects of the practice arise from within the mind. The Buddha referred to these characteristics as sila, sam•dhi and pañña. This is the way they are, as practised in the beginning.As you continue the practice, fresh attachments and new kinds of delusion begin to arise in the mind. This means you start clinging to that which is good or wholesome. You become fearful of any blemishes or faults in the mind – anxious that your sam•dhi will be harmed by them. At the same time you begin to be diligent and hard working, and to love and nurture the practice. Whenever the mind makes contact with mind-objects, you become fearful and tense. You become aware of other people’s faults as well, even the slightest things they do wrong. It’s because you are concerned for your practice. This is practising sila, sam•dhi and pañña on one level – on the outside – based on the fact that you have established your views in accordance with the form and foundations of practice laid down by the Buddha. Indeed, these are the roots of the practice and it is essential to have them established in the mind.You continue to practise like this as much as possible, until you might even reach the point where you are constantly judging and picking fault with everyone you meet, wherever you go. You are constantly reacting with http://www.bswa.org/modules/icontent/index.php?page=98 (9 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesattraction and aversion to the world around you, becoming full of all kinds of uncertainty and continually attaching to views of the right and wrong way to practise. It’s as if you have become obsessed with the practice. But you don’t have to worry about this yet – at that point it’s better to practise too much than too little. Practise a lot and dedicate yourself to looking after body, speech and mind. You can never really do too much of this. This is said to be practising sila on one level; in fact, sila, sam•dhi and pañña are all in there together.If you were to describe the practice of sila at this stage, in terms of parami (spiritual perfections), it would be danaparami (the spiritual perfection of giving), or silaparami (the spiritual perfection of moral restraint). This is the practice on one level. Having developed this much, you can go deeper in the practice to the more profound level of danaupaparami and silaupaparami. These arise out of the same spiritual qualities, but the mind is practising on a more refined level. You simply concentrate and focus your efforts to obtain the refined from the coarse.Once you have gained this foundation in your practice, there will be a strong sense of shame and fear of wrong-doing established in the heart. Whatever the time or place – in public or in private – this fear of wrong doing will always be in the mind. You become really afraid of any wrong doing. This is a quality of mind that you maintain throughout every aspect of the practice. The practice of mindfulness and restraint with body, speech and mind and the consistent distinguishing between right and wrong is what you hold as the object of mind. You become concentrated in this way and by firmly and unshakeably attaching to this way of practice, it means the mind actually becomes sila, sam•dhi and pañña – the characteristics of the practice as described in the conventional teachings.As you continue to develop and maintain the practice, these different characteristics and qualities are perfected together in the mind. However, practising sila, sam•dhi and pañña at this level is still not enough to produce the factors of Jh•na8 (meditative absorption) – the practice is still too coarse. Still, the mind is already quite refined – on the refined side of coarse! For an ordinary unenlightened person who has not been looking after the mind or practised much meditation and mindfulness, just this much is already something quite refined. It’s like a poor person – owning two or three pounds can mean a lot, though for a millionaire it’s almost nothing. http://www.bswa.org/modules/icontent/index.php?page=98 (10 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopThis is the way it is. A few quid is a lot when you’re down and out and hard up for cash, and in the same way, even though in the early stages of the practice you might still only be able to let go of the coarser defilements, this can still seem quite profound to one who is unenlightened and has never practised or let go of defilements before. At this level, you can feel a sense of satisfaction with being able to practise to the full extent of your ability. This is something you will see for yourself; it’s something that has to be experienced within the mind of the practitioner.If this is so, it means that you are already on the path, i.e. practising sila, sam•dhi and pañña. These must be practised together, for if any are lacking, the practice will not develop correctly. The more your sila improves, the firmer the mind becomes. The firmer the mind is, the bolder pañña becomes and so on; each part of the practice supporting and enhancing all the others. In the end, because the three aspects of the practice are so closely related to each other, these terms virtually become synonymous. This is characteristic of samm• patipad• (Right Practice), when you are practising continuously, without relaxing your effort.If you are practising in this way, it means that you have entered upon the correct path of practice. You are travelling along the very first stages of the path – the coarsest level – which is something quite difficult to sustain. As you deepen and refine the practice, sila, sam•dhi and pañña will mature together from the same place – they are refined down from the same raw material. It’s the same as our coconut palms. The coconut palm absorbs the water from the earth and pulls it up through the trunk. By the time the water reaches the coconut itself, it has become clean and sweet, even though it is derived from that plain water in the ground. The coconut palm is nourished by what are essentially the coarse earth and water elements, which it absorbs and purifies, and these are transformed into something far sweeter and purer than before. In the same way, the practice of sila, sam•dhi and pañña – in other words magga – has coarse beginnings, but, as a result of training and refining the mind through meditation and reflection, it becomes increasingly subtle.As the mind becomes more refined, the practice of mindfulness becomes more focused, being concentrated on a more and more narrow area. The practice actually becomes easier as the mind turns more and more inwards http://www.bswa.org/modules/icontent/index.php?page=98 (11 of 23) [02.08.2005 19:00:46]SearchBuddhist Society of Western Australia - ArticlesDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...to focus on itself. You no longer make big mistakes or go wildly wrong. Now, whenever the mind is affected by a particular matter, doubts will arise – such as whether acting or speaking in a certain way is right or wrong – you simply keep halting the mental proliferation and, through intensifying effort in the practice, continue turning your attention deeper and deeper inside. The practice of sam•dhi will become progressively firmer and more concentrated. The practice of pañña is enhanced so that you can see things more clearly and with increasing ease.The end result is that you are clearly able to see the mind and its objects, without having to make any distinction between the mind, body or speech. You no longer have to separate anything at all – whether you are talking about the mind and the body or the mind and its objects. You see that it is the mind which gives orders to the body. The body has to depend on the mind before it can function. However, the mind itself is constantly subject to different objects contacting and conditioning it before it can have any effect on the body. As you continue to turn attention inwards and reflect on the Dhamma, the wisdom faculty gradually matures, and eventually you are left contemplating the mind and mind-objects – which means that you start to experience the body, r•padhamma (material), as ar•padhamma (immaterial). Through your insight, you are no longer groping at or uncertain in your understanding of the body and the way it is. The mind experiences the body’s physical characteristics as ar•padhamma – formless objects – which come into contact with the mind. Ultimately, you are contemplating just the mind and mind-objects – those objects which come into your consciousness.Now, examining the true nature of the mind, you can observe that in its natural state, it has no preoccupations or issues prevailing upon it. It’s like a piece of cloth or a flag that has been tied to the end of a pole. As long as it’s on its own and undisturbed, nothing will happen to it. A leaf on a tree is another example – ordinarily it remains quiet and unperturbed. If it moves or flutters this must be due to the wind, an external force. Normally, nothing much happens to leaves; they remain still. They don’t go looking to get involved with anything or anybody. When they start to move, it must be due to the influence of something external, such as the wind, which makes them swing back and forth. In its natural state, the mind is the same – in it, there exists no loving or hating, nor does it seek to blame other people. It is independent, existing in a state of purity that is truly clear, radiant and untarnished. In its pure state, the mind is peaceful, without happiness or http://www.bswa.org/modules/icontent/index.php?page=98 (12 of 23) [02.08.2005 19:00:46]User LoginBuddhist Society of Western Australia - Articlessuffering – indeed, not experiencing any vedan• (feeling) at all. This is the true state of the mind.The purpose of the practice, then, is to seek inwardly, searching and investigating until you reach the original mind. The original mind is also known as the pure mind. The pure mind is the mind without attachment. It doesn’t get affected by mind-objects. In other words, it doesn’t chase after the different kinds of pleasant and unpleasant mind-objects. Rather, the mind is in a state of continuous knowing and wakefulness – thoroughly mindful of all it is experiencing. When the mind is like this, no pleasant or unpleasant mind-objects it experiences will be able to disturb it. The mind doesn’t ‘become’ anything. In other words, nothing can shake it. Why? Because there is awareness. The mind knows itself as pure. It has evolved its own, true independence; it has reached its original state. How is it able to bring this original state into existence? Through the faculty of mindfulness wisely reflecting and seeing that all things are merely conditions arising out of the influence of elements, without any individual being controlling them.This is how it is with the happiness and suffering we experience. When these mental states arise, they are just ‘happiness’ and ‘suffering’. There is no owner of the happiness. The mind is not the owner of the suffering – mental states do not belong to the mind. Look at it for yourself. In reality these are not affairs of the mind, they are separate and distinct. Happiness is just the state of happiness; suffering is just the state of suffering. You are merely the knower of these. In the past, because the roots of greed, hatred and delusion already existed in the mind, whenever you caught sight of the slightest pleasant or unpleasant mind-object, the mind would react immediately – you would take hold of it and have to experience either happiness or suffering. You would be continuously indulging in states of happiness and suffering. That’s the way it is as long as the mind doesn’t know itself – as long as it’s not bright and illuminated. The mind is not free. It is influenced by whatever mind-objects it experiences. In other words, it is without a refuge, unable to truly depend on itself. You receive a pleasant mental impression and get into a good mood. The mind forgets itself.In contrast, the original mind is beyond good and bad. This is the original nature of the mind. If you feel happy over experiencing a pleasant mind-object, that is delusion. If you feel unhappy over experiencing an unpleasant mind-object, that is delusion. Unpleasant mind-objects make you suffer and http://www.bswa.org/modules/icontent/index.php?page=98 (13 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlespleasant ones make you happy – this is the world. Mind-objects come with the world. They are the world. They give rise to happiness and suffering, good and evil, and everything that is subject to impermanence and uncertainty. When you separate from the original mind, everything becomes uncertain – there is just unending birth and death, uncertainty and apprehensiveness, suffering and hardship, without any way of halting it or bringing it to cessation. This is vatta (the endless round of rebirth).Through wise reflection, you can see that you are subject to old habits and conditioning. The mind itself is actually free, but you have to suffer because of your attachments. Take, for example, praise and criticism. Suppose other people say you are stupid: why does that cause you to suffer? It’s because you feel that you are being criticised. You ‘pick up’ this bit of information and fill the mind with it. The act of ‘picking up,’ accumulating and receiving that knowledge without full mindfulness, gives rise to an experience that is like stabbing yourself. This is up•d•na (attachment). Once you have been stabbed, there is bh•va (becoming). Bh•va is the cause for jati (birth). If you train yourself not to take any notice of or attach importance to some of the things other people say, merely treating them as sounds contacting your ears, there won’t be any strong reaction and you won’t have to suffer, as nothing is created in the mind. It would be like listening to a Cambodian scolding you – you would hear the sound of his speech, but it would be just sound because you wouldn’t understand the meaning of the words. You wouldn’t be aware that you were being told off. The mind wouldn’t receive that information; it would merely hear the sound and remain at ease. If anybody criticised you in a language that you didn’t understand, you would just hear the sound of their voice and remain unperturbed. You wouldn’t absorb the meaning of the words and be hurt over them. Once you have practised with the mind to this point, it becomes easier to know the arising and passing away of consciousness from moment to moment. As you reflect like this, penetrating deeper and deeper inwards, the mind becomes progressively more refined, going beyond the coarser defilements.Sam•dhi means the mind that is firmly concentrated, and the more you practise the firmer the mind becomes. The more firmly the mind is concentrated, the more resolute in the practice it becomes. The more you contemplate, the more confident you become. The mind becomes truly stable – to the point where it can’t be swayed by anything at all. You are absolutely confident that no single mind-object has the power to shake it. http://www.bswa.org/modules/icontent/index.php?page=98 (14 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - ArticlesMind-objects are mind-objects; the mind is the mind. The mind experiences good and bad mental states, happiness and suffering, because it is deluded by mind-objects. If it isn’t deluded by mind-objects, there’s no suffering. The undeluded mind can’t be shaken. This phenomenon is a state of awareness, where all things and phenomena are viewed entirely as dhatu9 (natural elements) arising and passing away – just that much. It might be possible to have this experience and yet still be unable to fully let go. Whether you can or can’t let go, don’t let this bother you. Before anything else, you must at least develop and sustain this level of awareness or fixed determination in the mind. You have to keep applying the pressure and destroying defilements through determined effort, penetrating deeper and deeper into the practice.Having discerned the Dhamma in this way, the mind will withdraw to a less intense level of practice, which the Buddha and subsequent Buddhist scriptures describe as the gotrabhu citta.10 The gotrabhu citta refers to the mind which has experienced going beyond the boundaries of the ordinary human mind. It is the mind of the puthujjana (ordinary unenlightened individual) breaking through into the realm of the Ariyan (Noble One) – however, this phenomena still takes place within the mind of the ordinary unenlightened individual like ourselves. The gotrabhu citta is someone, who, having progressed in their practice until they gain temporary experience of Nibb•na (enlightenment), withdraws from it and continues practising on another level, because they have not yet completely cut off all defilements. It’s like someone who is in the middle of stepping across a stream, with one foot on the near bank, and the other on the far side. They know for sure that there are two sides to the stream, but are unable to cross over it completely and so step back. The understanding that there exist two sides to the stream is similar to that of the gotrabhu puggala or the gotrabhu citta. It means that you know the way to go beyond the defilements, but are still unable to go there, and so step back. Once you know for yourself that this state truly exists, this knowledge remains with you constantly as you continue to practise meditation and develop your parami. You are both certain of the goal and the most direct way to reach it.Simply speaking, this state that has arisen is the mind itself. If you contemplate according to the truth of the way things are, you can see that there exists just one path and it is your duty to follow it. It means that you know from the very beginning that mental states of happiness and suffering are not the path to follow. This is something that you have to know for http://www.bswa.org/modules/icontent/index.php?page=98 (15 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesyourself – it is the truth of the way things are. If you attach to happiness, you are off the path because attaching to happiness will cause suffering to arise. If you attach to sadness, it can be a cause for suffering to arise. You understand this – you are already mindful with right view, but at the same time, are not yet able to fully let go of your attachments.So what is the correct way to practice? You must walk the middle path, which means keeping track of the various mental states of happiness and suffering, while at the same time keeping them at a distance, off to either side of you. This is the correct way to practise – you maintain mindfulness and awareness even though you are still unable to let go. It’s the correct way, because whenever the mind attaches to states of happiness and suffering, awareness of the attachment is always there. This means that whenever the mind attaches to states of happiness, you don’t praise it or give value to it, and whenever it attaches to states of suffering, you don’t criticise it. This way you can actually observe the mind as it is. Happiness is not right, suffering is not right. There is the understanding that neither of these is the right path. You are aware, awareness of them is sustained, but still you can’t fully abandon them. You are unable to drop them, but you can be mindful of them. With mindfulness established, you don’t give undue value to happiness or suffering. You don’t give importance to either of those two directions which the mind can take, and you hold no doubts about this; you know that following either of those ways is not the right path of practice, so at all times you take this middle way of equanimity as the object of mind. When you practise to the point where the mind goes beyond happiness and suffering, equanimity will necessarily arise as the path to follow, and you have to gradually move down it, little by little – the heart knowing the way to go to be beyond defilements, but, not yet being ready to finally transcend them, it withdraws and continues practising.Whenever happiness arises and the mind attaches, you have to take that happiness up for contemplation, and whenever it attaches to suffering, you have to take that up for contemplation. Eventually, the mind reaches a stage when it is fully mindful of both happiness and suffering. That’s when it will be able to lay aside the happiness and the suffering, the pleasure and the sadness, and lay aside all that is the world and so become lokavidu (knower of the worlds). Once the mind – ‘one who knows’ – can let go it will settle down at that point. Why does it settle down? Because you have done the practice and followed the path right down to that very spot. You know what you have to do to reach the end of the path, but are still unable to http://www.bswa.org/modules/icontent/index.php?page=98 (16 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesaccomplish it. When the mind attaches to either happiness or suffering, you are not deluded by them and strive to dislodge the attachment and dig it out.This is practising on the level of the yogavacara, one who is travelling along the path of practice – striving to cut through the defilements, yet not having reached the goal. You focus upon these conditions and the way it is from moment to moment in your own mind. It’s not necessary to be personally interviewed about the state of your mind or do anything special. When there is attachment to either happiness or suffering, there must be the clear and certain understanding that any attachment to either of these states is deluded. It is attachment to the world. It is being stuck in the world. Happiness means attachment to the world, suffering means attachment to the world. This is the way worldly attachment is. What is it that creates or gives rise to the world? The world is created and established through ignorance. It’s because we are not mindful that the mind attaches importance to things, fashioning and creating sankh•ra (formations) the whole time.It is here that the practice becomes really interesting. Wherever there is attachment in the mind, you keep hitting at that point, without letting up. If there is attachment to happiness, you keep pounding at it, not letting the mind get carried away with the mood. If the mind attaches to suffering, you grab hold of that, really getting to grips with it and contemplating it straight away. You are in the process of finishing the job off; the mind doesn’t let a single mind-object slip by without reflecting on it. Nothing can resist the power of your mindfulness and wisdom. Even if the mind is caught in an unwholesome mental state, you know it as unwholesome and the mind is not heedless. It’s like stepping on thorns: of course, you don’t seek to step on thorns, you try to avoid them, but nevertheless sometimes you step on one. When you do step on one, do you feel good about it? You feel aversion when you step on a thorn. Once you know the path of practice, it means you know that which is the world, that which is suffering and that which binds us to the endless cycle of birth and death. Even though you know this, you are unable to stop stepping on those ‘thorns’. The mind still follows various states of happiness and sadness, but doesn’t completely indulge in them. You sustain a continuous effort to destroy any attachment in the mind – to destroy and clear all that which is the world from the mind.You must practise right in the present moment. Meditate right there; build http://www.bswa.org/modules/icontent/index.php?page=98 (17 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesyour parami right there. This is the heart of practice, the heart of your effort. You carry on an internal dialogue, discussing and reflecting on the Dhamma within yourself. It’s something that takes place right inside the mind. As worldly attachment is uprooted, mindfulness and wisdom untiringly penetrate inwards, and the ‘one who knows’ sustains awareness with equanimity, mindfulness and clarity, without getting involved with or becoming enslaved to anybody or anything. Not getting involved with things means knowing without clinging – knowing while laying things aside and letting go. You still experience happiness; you still experience suffering; you still experience mind-objects and mental states, but you don’t cling to them.Once you are seeing things as they are you know the mind as it is and you know mind-objects as they are. You know the mind as separate from mind-objects and mind-objects as separate from the mind. The mind is the mind, mind-objects are mind-objects. Once you know these two phenomena as they are, whenever they come together you will be mindful of them. When the mind experiences mind-objects, mindfulness will be there. Our teacher described the practice of the yogovacara who is able to sustain such awareness, whether walking, standing, sitting or lying down, as being a continuous cycle. It is samma patipad• (Right Practice). You don’t forget yourself or become heedless.You don’t simply observe the coarser parts of your practice, but also watch the mind internally, on a more refined level. That which is on the outside, you set aside. From here onwards you are just watching the body and the mind, just observing this mind and its objects arising and passing away, and understanding that having arisen they pass away. With passing away there is further arising – birth and death, death and birth; cessation followed by arising, arising followed by cessation. Ultimately, you are simply watching the act of cessation. Khayavaya means degeneration and cessation. Degeneration and cessation are the natural way of the mind and its objects – this is khayavaya. Once the mind is practising and experiencing this, it doesn’t have to go following up on or searching for anything else – it will be keeping abreast of things with mindfulness. Seeing is just seeing. Knowing is just knowing. The mind and mind-objects are just as they are. This is the way things are. The mind isn’t proliferating about or creating anything in addition.http://www.bswa.org/modules/icontent/index.php?page=98 (18 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - ArticlesDon’t be confused or vague about the practice. Don’t get caught in doubting. This applies to the practice of sila just the same. As I mentioned earlier, you have to look at it and contemplate whether it’s right or wrong. Having contemplated it, then leave it there. Don’t doubt about it. Practising sam•dhi is the same. Keep practising, calming the mind little by little. If you start thinking, it doesn’t matter; if you’re not thinking, it doesn’t matter. The important thing is to gain an understanding of the mind.Some people want to make the mind peaceful, but don’t know what true peace really is. They don’t know the peaceful mind. There are two kinds of peacefulness – one is the peace that comes through sam•dhi, the other is the peace that comes through pañña. The mind that is peaceful through sam•dhi is still deluded. The peace that comes through the practice of sam•dhi alone is dependent on the mind being separated from mind-objects. When it’s not experiencing any mind-objects, then there is calm, and consequently one attaches to the happiness that comes with that calm. However, whenever there is impingement through the senses, the mind gives in straight away. It’s afraid of mind-objects. It’s afraid of happiness and suffering; afraid of praise and criticism; afraid of forms, sounds, smells and tastes. One who is peaceful through sam•dhi alone is afraid of everything and doesn’t want to get involved with anybody or anything on the outside. People practising sam•dhi in this way just want to stay isolated in a cave somewhere, where they can experience the bliss of sam•dhi without having to come out. Wherever there is a peaceful place, they sneak off and hide themselves away. This kind of sam•dhi involves a lot of suffering – they find it difficult to come out of it and be with other people. They don’t want to see forms or hear sounds. They don’t want to experience anything at all! They have to live in some specially preserved quiet place, where no-one will come and disturb them with conversation. They have to have really peaceful surroundings.This kind of peacefulness can’t do the job. If you have reached the necessary level of calm, then withdraw. The Buddha didn’t teach to practise sam•dhi with delusion. If you are practising like that, then stop. If the mind has achieved calm, then use it as a basis for contemplation. Contemplate the peace of concentration itself and use it to connect the mind with and reflect upon the different mind-objects which it experiences. Use the calm of sam•dhi to contemplate sights, smells, tastes, tactile sensations and ideas. Use this calm to contemplate the different parts of the body, such as the hair of the head, hair of the body, nails, teeth, skin and so on. Contemplate the http://www.bswa.org/modules/icontent/index.php?page=98 (19 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesthree characteristics of anicca (impermanence), dukkha (suffering) and anatt• (not-self). Reflect upon this entire world. When you have contemplated sufficiently, it is all right to re-establish the calm of sam•dhi. You can re-enter it through sitting meditation and afterwards, with calm re-established, continue with the contemplation. Use the state of calm to train and purify the mind. Use it to challenge the mind. As you gain knowledge, use it to fight the defilements, to train the mind. If you simply enter sam•dhi and stay there you don’t gain any insight – you are simply making the mind calm and that’s all. However, if you use the calm mind to reflect, beginning with your external experience, this calm will gradually penetrate deeper and deeper inwards, until the mind experiences the most profound peace of all.The peace which arises through pañña is distinctive, because when the mind withdraws from the state of calm, the presence of pañña makes it unafraid of forms, sounds, smells, tastes, tactile sensations and ideas. It means that as soon as there is sense contact the mind is immediately aware of the mind-object. As soon as there is sense contact you lay it aside; as soon as there is sense contact mindfulness is sharp enough to let go right away. This is the peace that comes through pañña.When you are practising with the mind in this way, the mind becomes considerably more refined than when you are developing sam•dhi alone. The mind becomes very powerful, and no longer tries to run away. With such energy you become fearless. In the past you were scared to experience anything, but now you know mind-objects as they are and are no longer afraid. You know your own strength of mind and are unafraid. When you see a form, you contemplate it. When you hear a sound, you contemplate it. You become proficient in the contemplation of mind-objects. You are established in the practice with a new boldness, which prevails whatever the conditions. Whether it be sights, sounds or smells, you see them and let go of them as they occur. Whatever it is, you can let go of it all. You clearly see happiness and let it go. You clearly see suffering and let it go. Wherever you see them, you let them go right there. That’s the way! Keep letting them go and casting them aside right there. No mind-objects will be able to maintain a hold over the mind. You leave them there and stay secure in your place of abiding within the mind. As you experience, you cast aside. As you experience, you observe. Having observed, you let go. All mind-objects lose their value and are no longer able to sway you. This is the power of vipassan• (insight meditation). When these characteristics arise within the mind of the practitioner, it is appropriate to change the name of http://www.bswa.org/modules/icontent/index.php?page=98 (20 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlesthe practice to vipassana: clear knowing in accordance with the truth. That’s what it’s all about – knowledge in accordance with the truth of the way things are. This is peace at the highest level, the peace of vipassan•. Developing peace through sam•dhi alone is very, very difficult; one is constantly petrified.So when the mind is at its most calm, what should you do? Train it. Practise with it. Use it to contemplate. Don’t be scared of things. Don’t attach. Developing sam•dhi so that you can just sit there and attach to blissful mental states isn’t the true purpose of the practice. You must withdraw from it. The Buddha said that you must fight this war, not just hide out in a trench trying to avoid the enemy’s bullets. When it’s time to fight, you really have to come out with guns blazing. Eventually you have to come out of that trench. You can’t stay sleeping there when it’s time to fight. This is the way the practice is. You can’t allow your mind to just hide, cringing in the shadows.Sila and sam•dhi form the foundation of practice and it is essential to develop them before anything else. You must train yourself and investigate according to the monastic form and ways of practice which have been passed down.Be it as it may, I have described a rough outline of the practice. You as the practitioners must avoid getting caught in doubts. Don’t doubt about the way of practice. When there is happiness, watch the happiness. When there is suffering, watch the suffering. Having established awareness, make the effort to destroy both of them. Let them go. Cast them aside. Know the object of mind and keep letting it go. Whether you want to do sitting or walking meditation it doesn’t matter. If you keep thinking, never mind. The important thing is to sustain moment to moment awareness of the mind. If you are really caught in mental proliferation, then gather it all together, and contemplate it in terms of being one whole, cutting it off right from the start, saying, ‘All these thoughts, ideas and imaginings of mine are simply thought proliferation and nothing more. It’s all anicca, dukkha and anatt•. None of it is certain at all.’ Discard it right there.1 Samana: recluse, monk or holy one – one who has left the home life to http://www.bswa.org/modules/icontent/index.php?page=98 (21 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articlespursue the Higher Life.2 Arammana: the object which is presented to the mind (citta) at any moment. This object is derived from the five senses or direct from the mind (memory, thought, feelings). It is not the external object (in the world), but that object after having been processed by one’s preconceptions and predispositions.3 Bhikkhu: Buddhist monk, alms mendicant.4 Arahant: Worthy one, one who is full enlightened.5 Venerable: in Thai, ‘Phra’.6 Khandhas: Groups or aggregates: form (r•pa), feeling (vedan•), perception (sañña), thought formations (sankh•ra) and consciousness (viññ•na). These groups are the five groups that constitute what we call a person.7 Magga – phala: Path and fruition: the four transcendent paths – or rather one path and four different levels of refinement – leading to ‘nobility’ (ariya) or the end of suffering, i.e., the insight knowledge which cuts through the fetters (samyojana); and the four corresponding fruitions arising from those paths – refers to the mental state, cutting through defilements, immediately following the attainment of any of these paths.8 Jh•na: Various levels of meditative absorption. The five factors of Jh•na are initial and sustained application of mind, rapture, pleasure and equanimity.9 Dhatu: Elements, natural essence. The elementary properties which make up the inner sense of the body and mind: earth (material), water (cohesion), fire (energy) and air (motion), space and consciousness.10 Gotrabhu citta: Change-of-lineage (state of consciousness preceding Jh•na or Path). http://www.bswa.org/modules/icontent/index.php?page=98 (22 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by Webmaster::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=98 (23 of 23) [02.08.2005 19:00:46]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: [Back | Show this page in printable format] Page submitted by TheEditorAjahn ChahAjahn Chah was born into a large and comfortable family in a rural village in Northeast Thailand. He ordained as a novice in early youth and on reaching the age of twenty took higher ordination as a monk. As a young monk he studied some basic Dhamma, Discipline and scriptures. Later he practiced meditation under the guidance of several of the local Meditation Masters in the Ascetic Forest Tradition. He wandered for a number of years in the style of an ascetic monk, sleeping in forests, caves and cremation grounds, and spent a short but enlightening period with Ajahn Mun, one of the most famous and respected Thai Meditation Masters of this century. After many years of travel and practice, he was invited to settle in a thick forest grove near the village of his birth. This grove was uninhabited, known as a place of cobras, tigers and ghosts, thus being as he said, the perfect location for a forest monk. Around Ajahn Chah a large monastery formed as more and more monks, nuns and lay-people came to hear his teachings and stay on to practice with him. Now there are disciples teaching more than forty mountain and forest branch temples throughout Thailand and in England. On entering Wat Pah Pong one is likely to encounter monks drawing water from a well, and a sign on the path that says: "You there, be quiet! We're trying to meditate." Although there is group meditation twice a day and sometimes a talk by Ajahn Chah, the heart of the meditation is the way of life. Monks do manual work, dye and sew their own robes, make most of their own requisites and keep the monastery buildings and grounds in immaculate shape. Monks here live extremely simply following the ascetic precepts of eating once a day from the almsbowl and limiting their possessions and robes. Scattered throughout the forest are individual huts where monks live and meditate in solitude, and where they practice walking meditation on cleared paths under the trees. Discipline is extremely strict enabling one to lead a simple and pure life in a harmoniously regulated community where virtue, meditation and understanding may be skillfully and continuously cultivated. Ajahn Chah's simple yet profound style of teaching has a special appeal to Westerners, and many have come to study and practice with him, quite a few http://www.bswa.org/modules/icontent/index.php?page=48 (1 of 2) [02.08.2005 19:00:54]SearchBuddhist Society of Western Australia - ArticlesPassword: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...for many years. In 1975 Wat Pa Nanachat was established near Wat Pah Pong as a special training monastery for the growing numbers of Westerners interested in undertaking monastic training. Since then Ajahn Chah's large following of senior Western disciples has begun the work of spreading the Dhamma to the West. Ajahn Chah has himself travelled twice to Europe and North America, and has established a thriving branch monastery in Sussex, England. Wisdom is a way of living and being, and Ajahn Chah has endeavoured to preserve the simple life-style of the monks order that people may study and practice the Dhamma in the present day. Ajahn Chah's wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the Teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, is marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the Teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn speaks always from the heart, from the depths of his own meditative experience. Namo Tassa Bhagavato Arahato Samma-SambuddhassaCopyright © 1982 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=48 (2 of 2) [02.08.2005 19:00:54]User LoginBuddhist Society of Western Australia - Articles Main Menu[Back | Show this page in printable format] Page submitted by TheEditorFood for the Heartby Venerable Ajahn ChahContents1. Introduction2. Dhamma Fighting3. Understanding Vinaya4. Maintaining the Standard5. Right Practice -- Steady Practice6. Samma Samadhi -- Detachment Within Activity7. The Flood of Sensuality8. In the Dead of Night...9. Sense Contact -- the Fount of Wisdom10. "Not Sure!" -- The Standard of the Noble Ones11. TranscendenceCopyright © 1992 The Sangha, Wat Pah Nanachat For free distribution only. Any reproduction, in whole or part, in any form, for sale, profit or material gain, is prohibited. However, copies of this book, or permission to reprint for free distribution, may be obtained upon notification. The Abbot, Wat Pah Nanachat, Bahn Bung Wai, Warinchamrab, Ubol Rajathani 34310, Thailand First Impression 1992. This electronic edition was transcribed from the print edition in 1994 by David Savage under the auspices of the DharmaNet Dharma Book Transcription Project, with the kind permission of the copyright holder. http://www.bswa.org/modules/icontent/index.php?page=15 (1 of 3) [02.08.2005 19:01:03]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...IntroductionOne of the most notable features of Venerable Ajahn Chah's teaching was the emphasis he gave to the Sangha, the monastic order, and its use as a vehicle for Dhamma practice. This is not to deny his unique gift for teaching lay people, which enabled him to communicate brilliantly with people from all walks of life, be they simple farmers or University professors. But the results he obtained with teaching and creating solid Sangha communities are plainly visible in the many monasteries which grew up around him, both within Thailand and, later, in England, Australia, Europe and elsewhere. Ajahn Chah foresaw the necessity of establishing the Sangha in the West if long-term results were to be realized. This book is a collection of talks he gave to the monastic communities in Thailand. They are exhortations given to the communities of bhikkhus, or Buddhist monks, at his own monastery, Wat Ba Pong, and some of its branches. This fact should be born in mind by the lay reader. These talks are not intended to, and indeed cannot, serve as an introduction to Buddhism and meditation practice. They are monastic teachings, addressed primarily to the lifestyle and problems particular to that situation. A knowledge of the basics of Buddhism on the part of the listener was assumed. Many of the talks will thus seem strange and even daunting to the lay reader, with their emphasis on conformity and renunciation. For the lay reader, then, it is essential to bear in mind the environment within which these talks were given -- the rugged, austere, poverty-stricken North-East corner of Thailand, birth place of most of Thailand's great meditation teachers and almost its entire forest monastic tradition. The people of the North-East are honed by this environment to a rugged simplicity and gentle patience which make them ideal candidates for the forest monk's lifestyle. Within this environment, in small halls dimly lit by paraffin lamps, surrounded by the assembly of monks, Ajahn Chah gave his teachings. Exhortations by the master occurred typically at the end of the fortnightly recitation of the Patimokkha, the monks' code of discipline. Their content would be decided by the current situation -- slackness in the practice, confusion about the rules, or just plain "unenlightenment." In a lifestyle characterized by simplicity and contentment with little, complacency is an ongoing tendency, so that talks for arousing diligent effort were a regular occurrence. The talks themselves are spontaneous reflections and exhortations rather than systematic teachings as most Westerners would know them. The listener was required to give full attention in the present moment and to reflect back on his own practice accordingly, rather than to memorize the teachings by rote or analyze them in terms of logic. In this way he could become aware of his own shortcomings and learn how to best put into effect the skillful means offered by the teacher. Although meant primarily for a monastic resident -- be one a monk, nun or novice -- the interested lay reader will no doubt obtain many insights into http://www.bswa.org/modules/icontent/index.php?page=15 (2 of 3) [02.08.2005 19:01:03]User LoginBuddhist Society of Western Australia - ArticlesBuddhist practice from this book. At the very least there are the numerous anecdotes of the Venerable Ajahn's own practice which abound throughout the book; these can be read simply as biographical material or as instruction for mind training. From the contents of this book, it will be seen that the training of the mind is not, as many believe, simply a matter of sitting with the eyes closed or perfecting a meditation technique, but is, as Ajahn Chah would say, a great renunciation. The translator Copyright © 1992 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=15 (3 of 3) [02.08.2005 19:01:03]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorIn the Dead of Night...Take a look at your fear...One day, as it was nearing nightfall, there was nothing else for it...If I tried to reason with myself I'd never go, so I grabbed a pa-kow and just went. "If it's time for it to die then let it die. If my mind is going to be so stubborn and stupid then let it die"...that's how I thought to myself. Actually in my heart I didn't really want to go but I forced myself to. When it comes to things like this, if you wait till everything's just right you'll end up never going. When would you ever train yourself? So I just went. I'd never stayed in a charnel ground before. When I got there, words can't describe the way I felt. The pa-kow wanted to camp right next to me but I wouldn't have it. I made him stay far away. Really I wanted him to stay close to keep me company but I wouldn't have it. I made him move away, otherwise I'd have counted on him for support. "If it's going to be so afraid then let it die tonight." I was afraid, but I dared. It's not that I wasn't afraid, but I had courage. In the end you have to die anyway. Well, just as it was getting dark I had my chance, in they came carrying a corpse. Just my luck! I couldn't even feel my feet touch the ground, I wanted to get out of there so badly. They wanted me to do some funeral chants but I wouldn't get involved, I just walked away. In a few minutes, after they'd gone, I just walked back and found that they had buried the corpse right next to my spot, making the bamboo used for carrying it into a bed for me to stay on. So now what was I do? It's not that the village was nearby, either, a good two or three kilometers away. "Well, if I'm going to die, I'm going to die"...If you've never dared to do it you'll never know what it's like. It's really an experience. http://www.bswa.org/modules/icontent/index.php?page=17 (1 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesAs it got darker and darker I wondered where there was to run to in the middle of that charnel ground. "Oh, let it die. One is born to this life only to die, anyway." As soon as the sun sank the night told me to get inside my glot.1 I didn't want to do any walking meditation, I only wanted to get into my net. Whenever I tried to walk towards the grave it was as if something was pulling me back from behind, to stop me from walking. It was as if my feelings of fear and courage were having a tug-of-war with me. But I did it. This is the way you must train yourself. When it was dark I got into my mosquito net. It felt as if I had a seven-tiered wall all around me. Seeing my trusty alms bowl there beside me was like seeing an old friend. Even a bowl can be a friend sometimes! Its presence beside me was comforting. I had a bowl for a friend at least. I sat in my net watching over the body all night. I didn't lie down or even doze off, I just sat quietly. I couldn't be sleepy even if I wanted to, I was so scared. Yes, I was scared, and yet I did it. I sat through the night. Now who would have the guts to practice like this? Try it and see. When it comes to experiences like this who would dare to go and stay in a charnel ground? If you don't actually do it you don't get the results, you don't really practice. This time I really practiced. When day broke I felt, "Oh! I've survived!" I was so glad, I just wanted to have daytime, no night time at all. I wanted to kill off the night and leave only daylight. I felt so good, I had survived. I thought, "Oh, there's nothing to it, it's just my own fear, that's all." After almsround and eating the meal I felt good, the sunshine came out, making me feel warm and cozy. I had a rest and walked a while. I thought, "This evening I should have some good, quiet meditation, because I've already been through it all last night. There's probably nothing more to it." Then, later in the afternoon, wouldn't you know it? In comes another one, a big one this time.2 They brought the corpse in and cremated it right beside my spot, right in front of my glot. This was even worse than last night! "Well, that's good," I thought, "bringing in this corpse to burn here is going to help my practice." But still I wouldn't go and do any rites for them, I waited for them to leave first before taking a look. Burning that body for me to sit and watch over all night, I can't tell you how it was. Words can't describe it. Nothing I could say could convey the fear I felt. In the dead of night, remember. The fire from the burning corpse flickered red and green and the flames pattered softly. I wanted to do walking meditation in front of the body but could hardly bring myself to do it. Eventually I got into my net. The stench from the burning flesh lingered http://www.bswa.org/modules/icontent/index.php?page=17 (2 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articlesall through the night. And this was before things really started to happen...As the flames flickered softly I turned my back on the fire. I forgot about sleep, I couldn't even think of it, my eyes were fixed rigid with fear. And there was nobody to turn to, there was only me. I had to rely on myself. I could think of nowhere to go, there was nowhere to run to in that pitch black night. "Well, I'll sit and die here. I'm not moving from this spot." Here, talking of the ordinary mind, would it want to do this? Would it take you to such a situation? If you tried to reason it out you'd never go. Who would want to do such a thing? If you didn't have strong faith in the teaching of the Buddha you'd never do it. Now, about 10 p.m., I was sitting with my back to the fire. I don't know what it was, but there came a sound of shuffling from the fire behind me. Had the coffin just collapsed? Or maybe a dog was getting the corpse? But no, it sounded more like a buffalo walking steadily around. "Oh, never min..." But then it started walking towards me, just like a person! It walked up behind me, the footsteps heavy, like a buffalo's, and yet not...The leaves crunched under the footsteps as it made its way round to the front. Well, I could only prepare for the worst, where else was there to go? But it didn't really come up to me, it just circled around in front and then went off in the direction of the pa-kow. Then all was quiet. I don't know what it was, but my fear made me think of many possibilities. It must have been about half-an-hour later, I think, when the footsteps started coming back from the direction of the pa-kow. Just like a person! It came right up to me, this time, heading for me as if to run me over! I closed my eyes and refused to open them. "I'll die with my eyes closed." It got closer and closer until it stopped dead in front of me and just stood stock still. I felt as if it were waving burnt hands back and forth in front of my closed eyes. Oh! This was really it! I threw out everything, forgot all about Buddho, Dhammo and Sangho. I forgot everything else, there was only the fear in me, stacked in full to the brim. My thoughts couldn't go anywhere else, there was only fear. From the day I was born I had never experienced such fear. Buddho and Dhammo had disappeared, I don't know where. There was only fear welling up inside my chest until it felt like a tightly-stretched drumskin. "Well, I'll just leave it as it is, there's nothing else to do." http://www.bswa.org/modules/icontent/index.php?page=17 (3 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesI sat as if I wasn't even touching the ground and simply noted what was going on. The fear was so great that it filled me, like a jar completely filled with water. If you pour water until the jar is completely full, and then pour some more, the jar will overflow. Likewise, the fear built up so much within me that it reached its peak and began to overflow. "What am I so afraid of anyway?" a voice inside me asked. "I'm afraid of death," another voice answered. "Well, then, where is this thing 'death'? Why all the panic? Look where death abides. Where is death?" "Why, death is within me!" "If death is within you, then where are you going to run to escape it? If you run away you die, if you stay here you die. Wherever you go it goes with you because death lies within you, there's nowhere you can run to. Whether you are afraid or not you die just the same, there's nowhere to escape death." As soon as I had thought this, my perception seemed to change right around. All the fear completely disappeared as easily as turning over one's own hand. It was truly amazing. So much fear and yet it could disappear just like that! Non-fear arose in its place. Now my mind rose higher and higher until I felt as if I was in the clouds. As soon as I had conquered the fear, rain began to fall. I don't know what sort of rain it was, the wind was so strong. But I wasn't afraid of dying now. I wasn't afraid that the branches of the trees might come crashing down on me. I paid it no mind. The rain thundered down like a hot-season torrent, really heavy. By the time the rain had stopped everything was soaking wet. I sat unmoving. So what did I do next, soaking wet as I was? I cried! The tears flowed down my cheeks. I cried as I thought to myself, "Why am I sitting here like some sort of orphan or abandoned child, sitting, soaking in the rain like a man who owns nothing, like an exile?" And then I thought further, "All those people sitting comfortably in their homes right now probably don't even suspect that there is a monk sitting, soaking in the rain all night like this. What's the point of it all?" Thinking like this I began to feel so thoroughly sorry for myself that the tears came gushing out. "They're not good things anyway, these tears, let them flow right on out until they're all gone." This was how I practiced. http://www.bswa.org/modules/icontent/index.php?page=17 (4 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesNow I don't know how I can describe the things that followed. I sat...sat and listened. After conquering my feelings I just sat and watched as all manner of things arose in me, so many things that were possible to know but impossible to describe. And I thought of the Buddha's words...Paccattam veditabbo viññuhi3-- "the wise will know for themselves." That I had endured such suffering and sat through the rain like this...who was there to experience it with me? Only I could know what it was like. There was so much fear and yet the fear disappeared. Who else could witness this? The people in their homes in the town couldn't know what it was like, only I could see it. It was a personal experience. Even if I were to tell others they wouldn't really know, it was something for each individual to experience for himself. The more I contemplated this the clearer it became. I became stronger and stronger, my conviction become firmer and firmer, until daybreak. When I opened my eyes at dawn, everything was yellow. I had been wanting to urinate during the night but the feeling had eventually stopped. When I got up from my sitting in the morning everywhere I looked was yellow, just like the early morning sunlight on some days. When I went to urinate there was blood in the urine! "Eh? Is my gut torn or something?" I got a bit of fright..."Maybe it's really torn inside there." "Well, so what? If it's torn it's torn, who is there to blame?" a voice told me straight away. "If it's torn it's torn, if I die I die. I was only sitting here, I wasn't doing any harm. If it's going to burst, let it burst," the voice said. My mind was as if arguing or fighting with itself. One voice would come from one side, saying, "Hey, this is dangerous!" Another voice would counter it, challenge it and over-rule it. My urine was stained with blood. "Hmm. Where am I going to find medicine?" "I'm not going to bother with that stuff. A monk can't cut plants for medicine anyway. If I die, I die, so what? What else is there to do? If I die while practicing like this then I'm ready. if I were to die doing something bad that's no good, but to die practicing like this I'm prepared." Don't follow your moods. Train yourself. The practice involves putting your very life at stake. You must have cried at least two or three times. That's right, that's the practice. If you're sleepy and want to lie down then don't let it sleep. Make the sleepiness go away before you lie down. But look at you all, you don't know how to practice. Sometimes, when you come back from almsround and you're contemplating the food before eating, you can't settle down, your mind is like a mad dog. The saliva flows, you're so hungry. Sometimes you may not even bother to contemplate, you just dig in. That's a disaster. If the mind won't calm down http://www.bswa.org/modules/icontent/index.php?page=17 (5 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articlesand be patient then just push your bowl away and don't eat. Train yourself, drill yourself, that's practice. Don't just keep on following your mind. Push your bowl away, get up and leave, don't allow yourself to eat. If it really wants to eat so much and acts so stubborn then don't let it eat. The saliva will stop flowing. If the defilements know that they won't get anything to eat they'll get scared. They won't dare bother you next day, they'll be afraid they won't get anything to eat. Try it out if you don't believe me. People don't trust the practice, they don't dare to really do it. They're afraid they'll go hungry, afraid they'll die. If you don't try it out you won't know what it's about. Most of us don't dare to do it, don't dare to try it out, we're afraid. When it comes to eating and the like I've suffered over them for a long time now so I know what they're about. And that's only a minor thing as well. So this practice is not something one can study easily. Consider: What is the most important thing of all? There's nothing else, just death. Death is the most important thing in the world. Consider, practice, inquire...If you don't have clothing you won't die. If you don't have betel nut to chew or cigarettes to smoke you still won't die. But if you don't have rice or water, then you will die. I see only these two things as being essential in this world. You need rice and water to nourish the body. So I wasn't interested in anything else, I just contented myself with whatever was offered. As long as I had rice and water it was enough to practice with, I was content. Is that enough for you? All those other things are extras, whether you get them or not doesn't matter, the only really important things are rice and water. "If I live like this can I survive?" I asked myself, "There's enough to get by on all right. I can probably get at least rice on almsround in just about any village, a mouthful from each house. Water is usually available. Just these two are enough..." I didn't aim to be particularly rich. In regards to the practice, right and wrong are usually co-existent. You must dare to do it, dare to practice. If you've never been to a charnel ground you should train yourself to go. If you can't go at night then go during the day. Then train yourself to go later and later until you can go at dusk and stay there. Then you will see the effects of the practice, then you will understand. This mind has been deluded now for who knows how many lifetimes. Whatever we don't like or love we want to avoid, we just indulge in our fears. And then we say we're practicing. This can't be called "practice." If it's real practice you'll even risk your life. If you've really made up your mind to practice why would you take an interest in petty concerns?..."I only got a little, you got a lot." "You quarreled with me so I'm quarreling with you..." I had none of these thoughts because I wasn't looking for such things. Whatever others did was their business. Going to other monasteries I didn't get involved in such things. However high or low others practiced I wouldn't take any interest, I just looked after my own business. And so I http://www.bswa.org/modules/icontent/index.php?page=17 (6 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLogindared to practice, and the practice gave rise to wisdom and insight. If your practice has really hit the spot then you really practice. Day or night you practice. At night, when it's quiet, I'd sit in meditation, then come down to walk, alternating back and forth like this at least two or three times a night. Walk, then sit, then walk some more...I wasn't bored, I enjoyed it. Sometimes it'd be raining softly and I'd think of the times I used to work the rice paddies. My pants would still be wet from the day before but I'd have to get up before dawn and put them on again. Then I'd have to go down to below the house to get the buffalo out of its pen. All I could see of the buffalo would be covered in buffalo shit. Then the buffalo's tail would be sore with athlete's foot and I'd walk along thinking, "Why is life so miserable?" And now here I was walking meditation...what was a little bit of rain to me? Thinking like this I encouraged myself in the practice. If the practice has entered the stream then there's nothing to compare with it. There's no suffering like the suffering of a Dhamma cultivator and there's no happiness like the happiness of one either. There's no zeal to compare with the zeal of the cultivator and there's no laziness to compare with them either. Practicers of the Dhamma are tops. That's why I say if you really practice it's a sight to see. But most of us just talk about practice without having done it or reached it. Our practice is like the man whose roof is leaking on one side so he sleeps on the other side of the house. When the sunshine comes in on that side he rolls over to the other side, all the time thinking, "When will I ever get a decent house like everyone else?" If the whole roof leaks then he just gets up and leaves. This is not the way to do things, but that's how most people are. This mind of ours, these defilements...if you follow them they'll cause trouble. The more you follow them the more the practice degenerates. With the real practice sometimes you even amaze yourself with your zeal. Whether other people practice or not, don't take any interest, simply do your own practice consistently. Whoever comes or goes it doesn't matter, just do the practice. You must look at yourself before it can be called "practice." When you really practice there are no conflicts in your mind, there is only Dhamma. Wherever you are still inept, wherever you are still lacking, that's where you must apply yourself. If you haven't yet cracked it don't give up. Having finished with one thing you get stuck on another, so persist with it until you crack it, don't let up. Don't be content until it's finished. Put all your attention on that point. While sitting, lying down or walking, watch right there. It's just like a farmer who hasn't yet finished his fields. Every year he plants rice but this year he still hasn't gotten it finished, so his mind is stuck on that, he can't rest content. His work is still unfinished. Even when he's with friends he can't relax, he's all the time nagged by his unfinished business. Or like a mother who leaves her baby upstairs in the house while she goes to feed the animals below: she's always got her baby in mind, lest it should fall http://www.bswa.org/modules/icontent/index.php?page=17 (7 of 14) [02.08.2005 19:01:28]SearchBuddhist Society of Western Australia - ArticlesUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 5more...from the house. Even though she may do other things, her baby is never far from her thoughts. It's just the same for us and our practice -- we never forget it. Even though we may do other things our practice is never far from our thoughts, it's constantly with us, day and night. It has to be like this if you are really going to make progress. In the beginning you must rely on a teacher to instruct and advise you. When you understand, then practice. When the teacher has instructed you follow the instructions. If you understand the practice it's no longer necessary for the teacher to teach you, just do the work yourselves. Whenever heedlessness or unwholesome qualities arise know for yourself, teach yourself. Do the practice yourself. The mind is the one who knows, the witness. The mind knows for itself if you are still very deluded or only a little deluded. Wherever you are still faulty try to practice right at that point, apply yourself to it. Practice is like that. It's almost like being crazy, or you could even say you are crazy. When you really practice you are crazy, you "flip." You have distorted perception and then you adjust your perception. If you don't adjust it, it's going to be just as troublesome and just as wretched as before. So there's a lot of suffering in the practice, but if you don't know your own suffering you won't understand the Noble Truth of Suffering. To understand suffering, to kill it off, you first have to encounter it. If you want to shoot a bird but don't go out and find it how will you ever to shoot it? Suffering, suffering...the Buddha taught about suffering: The suffering of birth, the suffering you won't see suffering. If you don't understand suffering you won't be able to get rid of suffering. Now people don't want to see suffering, they don't want to experience it. If they suffer here they run over there. You see? They're simply dragging their suffering around with them, they never kill it. They don't contemplate or investigate it. If they feel suffering here they run over there; if it arises there they run back here. They try to run away from suffering physically. As long as you are still ignorant, wherever you go you'll find suffering. Even if you boarded an airplane to get away from it, it would board the plane with you. If you dived under the water it would dive in with you, because suffering lies within us. But we don't know that. If it lies within us where can we run to escape it? People have suffering in one place so they go somewhere else. When suffering arises there they run off again. They think they're running away from suffering but they're not, suffering goes with them. They carry suffering around without knowing it. If we don't know the cause of suffering then we can't know the cessation of suffering, there's no way we can escape it. You must look into this intently until you're beyond doubt. You must dare to practice. Don't shirk it, either in a group or alone. If others are lazy it doesn't matter. Whoever does a lot of walking meditation, a lot of practice...I guarantee results. If you really practice consistently, whether http://www.bswa.org/modules/icontent/index.php?page=17 (8 of 14) [02.08.2005 19:01:28]User LoginBuddhist Society of Western Australia - Articlesothers come or go or whatever, one rains retreat is enough. Do it like I've been telling you here. Listen to the teacher's words, don't quibble, don't be stubborn. Whatever he tells you to do go right ahead and do it. You needn't be timid of the practice, knowledge will surely arise from it. Practice is also patipada. What is patipada? Practice evenly, consistently. Don't practice like Old Reverend Peh. One Rains Retreat he determined to stop talking. He stopped talking all right but then he started writing notes..."Tomorrow please toast me some rice." He wanted to eat toasted rice! He stopped talking but ended up writing so many notes that he was even more scattered than before. One minute he'd write one thing, the next another, what a farce! I don't know why he bothered determining not to talk. He didn't know what practice is. Actually our practice is to be content with little, to just be natural. Don't worry whether you feel lazy or diligent. Don't even say "I'm diligent" or "I'm lazy." Most people practice only when they feel diligent, if they feel lazy they don't bother. This is how people usually are. But monks shouldn't think like that. If you are diligent you practice, when you are lazy you still practice. Don't bother with other things, cut them off, throw them out, train yourself. Practice consistently, whether day or night, this year, next year, whatever the time...don't pay attention to thoughts of diligence or laziness, don't worry whether it's hot or cold, just do it. This is called sammapatipada -- Right Practice. Some people really apply themselves to the practice for six or seven days, then, when they don't get the results they wanted, give it up and revert completely, indulging in chatter, socializing and whatever. Then they remember the practice and go at it for another six or seven days, then give it up again...It's like the way some people work. At first they throw themselves into it...then, when they stop, they don't even bother picking up their tools, they just walk off and leave them there. Later on, when the soil has all caked up, they remember their work and do a bit more, only to leave it again. Doing things this way you'll never get a decent garden or paddy. Our practice is the same. If you think this patipada is unimportant you won't get anywhere with the practice. Sammapatipada is unquestionably important. Do it constantly. Don't listen to your moods. So what if your mood is good or not? The Buddha didn't bother with those things. He had experienced all the good things and bad things, the right things and wrong things. That was his practice. Taking only what you like and discarding whatever you don't like isn't practice, it's disaster. Wherever you go you will never be satisfied, wherever you stay there will be suffering. Practicing like this is like the Brahmans making their sacrifices. Why do they do it? Because they want something in exchange. Some of us practice like this. Why do we practice? Because we seek re-birth, another state of being, we want to attain something. If we don't get what we want then we don't want to practice, just like the Brahmans making their sacrifices. They do so because of desire. http://www.bswa.org/modules/icontent/index.php?page=17 (9 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesThe Buddha didn't teach like that. The cultivation of the practice is for giving up, for letting go, for stopping, for uprooting. You don't do it for re-birth into any particular state. There was once a Thera who had initially gone forth into the Mahanikai sect. But he found it not strict enough so he took Dhammayuttika ordination.4 Then he started practicing. Sometimes he would fast for fifteen days, then when he ate he'd eat only leaves and grass. He thought that eating animals was bad kamma, that it would be better to eat leaves and grass. After a while..."Hmm. Being a monk is not so good, it's inconvenient. It's hard to maintain my vegetarian practice as a monk. Maybe I'll disrobe and become a pa-kow." So he disrobed and became a pa-kow so that he could gather the leaves and grass for himself and dig for roots and yams. He carried on like that for a while till in the end he didn't know what he should be doing. He gave it all up. He gave up being a monk, gave up being a pa-kow, gave up everything. These days I don't know what he's doing. Maybe he's dead, I don't know. This is because he couldn't find anything to suit his mind. He didn't realize that he was simply following defilements. The defilements were leading him on but he didn't know it. "Did the Buddha disrobe and become a pa-kow? How did the Buddha practice? What did he do?" He didn't consider this. Did the Buddha go and eat leaves and grass like a cow? Sure, if you want to eat like that go ahead, if that's all you can manage, but don't go round criticizing others. Whatever standard of practice you find suitable then persevere with that. "Don't gouge or carve too much or you won't have a decent handle."5 You'll be left with nothing and in the end just give up. Some people are like this. When it comes to walking meditation they really go at it for fifteen days or so. They don't even bother eating, just walk. Then when they finish that they just lie around and sleep. They don't bother considering carefully before they start to practice. In the end nothing suits them. Being a monk doesn't suit them, being a pa-kow doesn't suit them...so they end up with nothing. People like this don't know practice, they don't look into the reasons for practicing. Think about what you're practicing for. They teach this practice for throwing off. The mind wants to love this person and hate that person...these things may arise but don't take them for real. So what are we practicing for? Simply so that we can give up these very things. Even if you attain peace, throw out the peace. If knowledge arises, throw out the knowledge. If you know then you know, but if you take that knowing to be your own then you think you know something. Then you think you are better than others. After a while you can't live anywhere, wherever you live problems arise. If you practice wrongly it's just as if you didn't practice at all. Practice according to your capacity. Do you sleep a lot? Then try going against the grain. Do you eat a lot? Then try eating less. Take as much practice as you need, using sila, samadhi and pañña as your basis. Then http://www.bswa.org/modules/icontent/index.php?page=17 (10 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articlesthrow in the dhutanga practices also. These dhutanga6 practices are for digging into the defilements. You may find the basic practices still not enough to really uproot the defilements, so you have to incorporate the dhutanga practices as well. These dhutanga practices are really useful. Some people can't kill off the defilements with basic sila and samadhi, they have to bring in the dhutanga practices to help out. The dhutanga practices cut off many things. Living at the foot of a tree...Living at the foot of a tree isn't against the precepts. But if you determine the dhutanga practice of living in a charnel ground and then don't do it, that's wrong. Try it out. What's like to live in a charnel ground? Is it the same as living in a group? DHU-TAN-GA: This translates as "the practices which are hard to do." These are the practices of the Noble Ones. Whoever wants to be a Noble One must use the dhutanga practices to cut the defilements. It's difficult to observe them and it's hard to find people with the commitment to practice them, because they go against the grain. Such as with robes; they say to limit your robes to the basic three robes; to maintain yourself on almsfood; to eat only in the bowl; to eat only what you get on almsround, if anyone brings food to offer afterwards you don't accept it. Keeping this last practice in central Thailand is easy, the food is quite adequate, because there they put a lot of food in your bowl. But when you come to the Northeast here this dhutanga takes on subtle nuances -- here you get plain rice! In these parts the tradition is to put only plain rice in the almsbowl. In central Thailand they give rice and other foods also, but around these parts you get only plain rice. This dhutanga practice becomes really ascetic. You eat only plain rice, whatever is brought to offer afterwards you don't accept. Then there is eating once a day, at one sitting, from only one bowl -- when you've finished eating you get up from your seat and don't eat again that day. These are called dhutanga practices. Now who will practice them? It's hard these days to find people with enough commitment to practice them because they are demanding, but that is why they are so beneficial. What people call practice these days is not really practice. If you really practice it's no easy matter. Most people don't dare to really practice, don't dare to really go against the grain. They don't want to do anything which runs contrary to their feelings. People don't want to resist the defilements, they don't want to dig at them or get rid of them. In our practice they say not to follow your own moods. Consider: we have been fooled for countless lifetimes already into believing that the mind is our own. Actually it isn't, it's just an impostor. It drags us into greed, drags us into aversion, drags us into delusion, drags us into theft, plunder, desire and hatred. These things aren't ours. Just ask yourself right now: do you want to be good? Everybody wants to be good. Now doing all these things, is that good? There! People commit malicious acts and yet they want to be good. That's why I say these things are tricksters, that's all they are. http://www.bswa.org/modules/icontent/index.php?page=17 (11 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesThe Buddha didn't want us to follow this mind, he wanted us to train it. If it goes one way then take cover another way. When it goes over there then take cover back here. To put it simply: whatever the mind wants, don't let it have it. It's as if we've been friends for years but we finally reach a point where our ideas are no longer the same. We split up and go our separate ways. We no longer understand each other, in fact we even argue, so we break up. That's right, don't follow your own mind. Whoever follows his own mind, follows its likes and desires and everything else, that person hasn't yet practiced at all. This is why I say that what people call practice is not really practice...it's disaster. if you don't stop and take a look, don't try the practice, you won't see, you won't attain the Dhamma. To put it straight, in our practice you have to commit your very life. It's not that it isn't difficult, this practice, it has to entail some suffering. Especially in the first year or two, there's a lot of suffering. The young monks and novices really have a hard time. I've had a lot of difficulties in the past, especially with food. What can you expect? Becoming a monk at twenty when you are just getting into your food and sleep...some days I would sit alone and just dream of food. I'd want to eat bananas in syrup, or papaya salad, and my saliva would start to run. This is part of the training. All these things are not easy. This business of food and eating can lead one into a lot of bad kamma. Take someone who's just growing up, just getting into his food and sleep, and constrain him in these robes and his feelings run amok. It's like damming a flowing torrent, sometimes the dam just breaks. If it survives that's fine, but if not it just collapses. My meditation in the first year was nothing else, just food. I was so restless...Sometimes I would sit there and it was almost as if I was actually popping bananas into my mouth. I could almost feel myself breaking the bananas into pieces and putting them in my mouth. And this is all part of the practice. So don't be afraid of it. We've all been deluded for countless lifetimes now so coming to train ourselves, to correct ourselves, is no easy matter. But if it's difficult it's worth doing. Why should we bother with easy things? So those things that are difficult, anybody can do the easy things. We should train ourselves to do that which is difficult. It must have been the same for Buddha. If he had just worried about his family and relatives, his wealth and his past sensual pleasures, he'd never have become the Buddha. These aren't trifling matters, either, they're just what most people are looking for. So going forth at an early age and giving up these things is just like dying. And yet some people come up and say, "Oh, it's easy for you, Luang Por. You never had a wife and children to worry about, so it's easier for you!" I say, "Don't get too close to me when you say that or you'll get a clout over the head!"...as if I didn't have a heart or something! When it comes to people it's no trifling matter. It's what life is all about. So we Dhamma practicers should earnestly get into the practice, really dare to http://www.bswa.org/modules/icontent/index.php?page=17 (12 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articlesdo it. Don't believe others, just listen to the Buddha's teaching. Establish peace in your hearts. In time you will understand. Practice, reflect, contemplate, and the fruits of the practice will be there. The cause and the result are proportional. Don't give in to your moods. In the beginning even finding the right amount of sleep is difficult. You may determine to sleep a certain time but can't manage it. You must train yourself. Whatever time you decide to get up, then get up as soon as it comes round. Sometimes you can do it, but sometimes as soon as you awake you say to yourself "get up!" and it won't budge! You may have to say to yourself, "One...Two...if I reach the count three and still don't get up may I fall into hell!" You have to teach yourself like this. When you get to three you'll get up immediately, you'll be afraid of falling into hell. You must train yourself, you can't dispense with the training. You must train yourself from all angles. Don't just lean on your teacher, your friends or the group all the time or you'll never become wise. It's not necessary to hear so much instruction, just hear the teaching once or twice and then do it. The well trained mind won't dare cause trouble, even in private. In the mind of the adept there is no such thing as "private" or "in public." All Noble Ones have confidence in their own hearts. We should be like this. Some people become monks simply to find an easy life. Where does ease come from? What is its cause? All ease has to be preceded by suffering. In all things it's the same: you must work before you get rice. In all things you must first experience difficulty. Some people become monks in order to rest and take it easy, they say they just want to sit around and rest awhile. If you don't study the books do you expect to be able to read and write? It can't be done. This is why most people who have studied a lot and become monks never get anywhere. Their knowledge is of a different kind, on a different path. They don't train themselves, they don't look at their minds. They only stir up their minds with confusion, seeking things which are not conducive to calm and restraint. The knowledge of the Buddha is not worldly knowledge, it is supramundane knowledge, a different way altogether. This is why whoever goes forth into the Buddhist monkhood must give up whatever level or status or position they have held previously. Even when a king goes forth he must relinquish his previous status, he doesn't bring that worldly stuff into the monkhood with him to throw his weight around with. He doesn't bring his wealth, status, knowledge or power into the monkhood with him. The practice concerns giving up, letting go, uprooting, stopping. You must understand this in order to make the practice work. If you are sick and don't treat the illness with medicine do you think the illness will cure itself? Wherever you are afraid you should go. Wherever there is a cemetery or charnel ground which is particularly fearsome, go there. Put on your robes, go there and contemplate, Anicca vata sankhara...7 Stand and walk meditation there, look inward and see where your fear lies. It will be all too obvious. Understand the truth of all conditioned things. http://www.bswa.org/modules/icontent/index.php?page=17 (13 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - ArticlesStay there and watch until dusk falls and it gets darker and darker, until you are even able to stay there all night. The Buddha said, "Whoever sees the Dhamma sees the Tathagata. Whoever sees the Tathagata sees Nibbana." If we don't follow his example how will we see the Dhamma? If we don't see the Dhamma how will we know the Buddha? If we don't see the Buddha how will we know the qualities of the Buddha? Only if we practice in the footsteps of the Buddha will we know that what the Buddha taught is utterly certain, that the Buddha's teaching is the supreme truth. Notesl 1. Glot -- the Thai "dhutanga" or forest-dwelling monks' large umbrella from which, suspended from a tree, they hang a mosquito net in which to stay while in the forest.l 2. The body on the first night had been that of a child.l 3. The last line of the traditional Pali lines listing the qualities of the Dhamma.l 4. Mahanikai and Dhammayuttika are the two sects of Theravada sangha in Thailand.l 5. A Thai expression meaning, "Don't overdo it."l 6. Thirteen practices allowed by the Buddha over and above the general disciplinary code, for those who which to practice more ascetically.l 7. Part of a Pali verse, traditionally recited at funeral ceremonies. The meaning of the full verse if, "Alas, transient are all compounded things/Having arisen, they cease/Being born, they die/The cessation of all compounding is true happiness."Copyright © 1992 The Sangha, Wat Pah NanachatCopyright © 1999 Wat Pah Nanachat [top][Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=17 (14 of 14) [02.08.2005 19:01:28]Buddhist Society of Western Australia - Articles Main Menu[Back | Show this page in printable format] Page submitted by TheEditorAm I a Buddhist?Ajahn Jagaro Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?"I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more.To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV):"Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked;"How, Lord, does one become a lay disciple?""When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple"."How, Lord, is a lay disciple virtuous ?""When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous."Here the Buddha clearly states that by taking refuge in the Buddha, http://www.bswa.org/modules/icontent/index.php?page=72 (1 of 3) [02.08.2005 19:01:34]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online6 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 6more...Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge which has been passed down from the time of the Buddha is as follows;Buddham Saranam Gacchami (I go for refuge to the Buddha)Dhammam Saranam Gacchami (I go for refuge to the Dhamma)Sangham Saranam Gacchami (I go for refuge to the Sangha)However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"...Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk.One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me.During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk!Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha.However if you are still unsure as to whether you are a Buddhist or you are http://www.bswa.org/modules/icontent/index.php?page=72 (2 of 3) [02.08.2005 19:01:34]User LoginBuddhist Society of Western Australia - Articlesnot, don't worry about it, just keep on practising.With Metta,Jagaro Bhikkhu.(Newsletter, April-June 1990, Buddhist Society of Western Australia.)[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=72 (3 of 3) [02.08.2005 19:01:34]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorTHE NOBLE EIGHTFOLD PATHA talk given by Ajahn Jagaro -- October 1988It's very nice to sit meditation for a short time, at the end of the day. We take time to collect ourselves, to recollect our existence, to become aware of our experience of life, in order to understand this life and ourselves. So much of life is mechanical, and habitual, that we can spend a whole lifetime going round in circles, recreating situations, repeating old habits over and over again, never taking time to really consider what we are doing. What is it that we want out of life? Are we going in the right direction? Are we living in a way that will bring about that which we desire and aspire for? What is it all about anyway?When we practise meditation we stop, don't we? We stop doing the mechanical, the habitual, stop running around physically, and we stop verbally. We're not taking in a lot of information. We're not preoccupying the mind with a lot of sensory stimulation, sensory proliferation or distractions, and what happens? Things begin to settle down, the dust begins to settle. When the dust begins to settle, all the unsettled business, all the unresolved emotions, and all conflicts are clearer in our consciousness.We begin to notice what we've been doing, how we feel - about ourselves, about others, about life. We notice ourselves. It is so very important to begin to notice oneself, what one is doing, because each one of us creates life. We have a very important contribution to make. The way we approach life, our volitional actions of body, speech and mind help to shape this world and life for ourselves and others.That's not to say, "I control everything". That's ridiculous. Of course I don't. But it's also not true to say that "I'm a helpless victim, I have no control or contribution at all". That would be completely fatalistic. I have a very obvious contribution to make to life. The quality of my mind, the volition behind my actions, the way I live is my contribution to life and helps shape the quality of life for myself and others. It's very important to take time off, to notice what we are doing, and what we want. This is the way to cultivate Right View.http://www.bswa.org/modules/icontent/index.php?page=87 (1 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - ArticlesIt has been said over and over again that Buddhism is a path of wisdom, not blind faith, not superstition, and not doctrine. Wisdom is not knowledge, nor is it intellect. It is an appreciation of the way things are. An appreciation of the laws of nature, how they work, our relationship with nature and where we fit into the laws of nature. This wisdom comes from reflecting, observing, listening and watching, not just from reading books.Sometimes people with very little knowledge, very little intellectual sophistication, may have great wisdom. Why is that? In their simplicity and less cluttered state of mind, they are a little more attuned to the experience of life and the ways of nature. In order to become attuned to nature, we need to realize we're part of this nature. Nature is not just trees, grass, sky and air. That's part of it. But everything that is in existence is part of nature. There is nothing unnatural to be found anywhere. Everything that happens is natural. We are part of it; we need to understand it.We hear that Buddhism is the way of wisdom, and quite often we hear that it is the Middle Way. That can be misunderstood. One can begin to think of Buddhism as wishy-washy, sit on the fence, everything is all right, and that Buddhism has no particular view about anything. You can do more or less, what you want. That's not true at all. The path that the Buddha laid down, the Middle Way is actually very, very explicit and very clear. Probably the most explicit, the most comprehensive and the clearest of all spiritual paths in existence today.When the Buddha taught the first sermon to the five ascetics, just a few months after his enlightenment, he said, "I have found the Middle Way. This way which avoids extremes of sensual indulgence and the mortification of the flesh. This middle way is the path to insight, to knowledge, to peace, to enlightenment, to Nibb*na". What is the path? He then enumerated the Eightfold Path. The Buddha himself is quoted as having said, "Amongst all the conventional teachings I give, amongst all the conditioned Dhammas, the highest of all is the Eightfold Path". That's pretty high praise from the Buddha himself. It is the heart, the essence of Buddhism, and it is present in every aspect of Buddhism. If one can grasp clearly the meaning of the Eightfold Path, one will have a pretty good idea of what Buddhism is all about and what one needs to do in order to be a Buddhist.Right ViewThe first step of the Eightfold Path is Right View. The first spark of Right View arises, when we start to consider our existence, "What am I? What am I doing? It's not necessarily coming from study, reading about this and that. It may come from our experience of meditation. When we start to look at our lives, we become aware of the very basis of Buddhism: we begin to notice that we are responsible for our lives. The way we live brings about results, and it affects ourselves and others, and sometimes the results really aren't good. This first spark of right view is the realization that I am responsible. Not blaming or laying the burden on someone else or on some deity. This is the first appreciation of the Law of Kamma. The way I live, the state of my mind, all my actions bring about results.http://www.bswa.org/modules/icontent/index.php?page=87 (2 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - ArticlesThen I begin to notice that I suffer, my mind is unhappy. It's burdened. There is fear, jealousy, hate and anger. This is not due to the environment or other people. It is my own creation. That's another spark of right view. I begin to appreciate the first two of the Noble Truths. There is suffering, mental unease and anguish. Even in the midst of comfort and prosperity, I am still miserable. I notice that this mental anguish is not due to anyone or anything else, but is due to this mind.Right View in Buddhism is the first step of the Eightfold Path. This is why we say it's a path of wisdom, not just a doctrine or belief. It's a noticing and observing of ourselves and our lives. The Buddha taught what is obvious, what is there to be seen. Although it's there to be seen it doesn't mean we see it, it may be obvious but it doesn't mean we understand it or notice it. Maybe we miss it all the time because it is so obvious. The Buddha pointed things out which we need to consider. He taught nothing outside of what can be seen and realized within this body, with this mind. The whole path is to be developed through this body and mind. We have all that we need. All we have to do is to start noticing what is around us. That's when the spark of Right View begins to arise.One very nice story is of a man I know here in Perth. He was brought up as a Buddhist actually, and considered himself one, but he never really took an interest or practised anything beyond just the superficial. On one occasion, he decided to go on a trip, with his wife, around Australia, camping and driving. While they were travelling from Perth to Adelaide, they camped out in the desert. One night, camping out in the middle of nowhere, just open space, he couldn't sleep so he got up and went out of the tent and just walked in the stillness of the night, in the emptiness of the desert. And he found himself completely alone. In this emptiness, he noticed himself, this human being, and he became very aware of the emptiness in his life. He asked himself, "What am I doing? What's it all about anyway? All this study and accumulation of degrees and knowledge and money, so what? What do I want out of life?" There was a spark of right view there. A stopping and considering. The mechanical, the habitual existence came to a stop for a moment. All thought comes to a stop for a moment and this reflective thought arises: consideration and appreciation of one's present existence.Right Thought or AspirationsThe result of Right View is that Right Aspiration or Right Thought arises. This happens to us in various ways. I'm sure it has happened to everyone here, especially when we have some traumatic experience, or something helps us to stop and think and observe. Buddhism is not common in Australia and meditation is unusual. So why do you come here? Something has arisen in your mind that makes you stop and consider. What am I doing here? What do I want out of life? How can I improve this life? This is a spark of Right View, a spark of understanding involving Kamma. I am responsible.This bit of Right View causes Right Aspiration: the intention to cultivate something. We know that selfishness - selfish, egotistic indulgence doesn't make us happy or peaceful. It doesn't seem to ever end. Hate, anger, negativity - it's the fire that burns, and you don't have to have it to suffer from it. Someone close to you has it and you also suffer. This we have all seen. We wish to free http://www.bswa.org/modules/icontent/index.php?page=87 (3 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsthe mind from selfishness and the obsessive uncontrolled desire for sensual experience, all the negative forces within us, the anger and aversion which lead to malevolence and hurtfulness in our relationships with other human beings and even in our relationship with ourselves. How often do we feel aversion towards ourselves? Right View brings about Right Aspiration to do something about this: to try and change the mind, bring about more peace and more happiness, by trying to change the attitudes, the intentions and aspirations - towards giving, sharing, kindness and compassion. This begins to arise in the mind, doesn't it? If it hadn't arisen, you wouldn't be here, because we don't teach anything other than this.So these are the first two steps on the Buddhist Path: Right View and Right Aspiration. They are related, they are to do with wisdom and understanding, not just believing. Now that's fine. We have a spark of understanding and a spark of intending to live our lives in a new way. But that's not enough, is It? It has to be followed through. So there is the rest of the path. This Eightfold Path is a comprehensive training, because from our understanding and intention, there has to be a carrying through to the way we actually live our lives.The Buddha laid down the rest of the path as a way to train ourselves, to train this body, speech and mind in order to realize peace and happiness. Buddhism is not just a sort of philosophy. It has to do with us, with our lives, how we live, and the responsibility is with the individual, because we have these bodies, the ability to speak, to think; and we can do things. So the path of the Buddha requires practical application, actually doing the work. Personally, I like that approach rather than saying " You're all enlightened anyway". It doesn't help very much if I tell you, you are a Buddha, and you're enlightened. You can say, "Thank you very much", but you still feel the same, still have the same habits, still create the same problems. It is necessary to know what to do with one's present position: being a human being, with a body and mind. How should one deal with this? This is where the Buddha was so brilliant, so compassionate, pointing out the path, something that we can use to train ourselves, and to develop ourselves. Not as commandments or blind ritual but as skilful means. According to our spark of right view, we have a way of following it through.Right SpeechThe third factor on the Eightfold Path is Right Speech. This is anything but wishy-washy. I do a lot of talking, I think many of us do a lot of talking. The tongue is a very powerful thing. They say that the pen is mightier than the sword. I think the tongue is mightier than the pen. It is so much quicker, isn't it? To write can be a tedious thing, even if you want to write a nasty letter, of course it can be easier to write a nasty letter than a nice letter. You can really pump up some adrenalin and energy if you're getting stuck into someone. But it still takes a lot of time to write it down, and in that time there's time for consideration and maybe a change of mind. However the tongue is so quick, so immediate. Before you even think twice, you have already spoken. The Buddha said that this speech of ours is an action. It brings about results. What we say shapes life, can cause wars, or can cause peace. There are different types of wars. We read about all the wars overseas, the international wars, but there are also the interpersonal wars. We have a lot of those, don't we? How many wars have you created in the last week? When we're aspiring to peace and clarity of mind, it's very important to master one's speech. The Buddha said develop http://www.bswa.org/modules/icontent/index.php?page=87 (4 of 9) [02.08.2005 19:01:47]SearchBuddhist Society of Western Australia - ArticlesBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online6 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 6more...Right Speech, avoid Wrong Speech. This is not just nebulous idea. He was very explicit. He said that wrong speech is lying and avoiding truth. That causes a lack of trust and it's anything but peaceful. It is very difficult to be peaceful when you're living with people who don't tell the truth because you can't trust them. Everything is lost when one's honesty is gone. I like to reflect on the monkhood, which is based on very high standards of morality, impeccability. It all rests on one thing: honesty. All the rules of the monk depend on the monk acknowledging that that is true, and acknowledging it if one voluntarily breaks a rule. It's not a police state we don't have cameras! We haven't yet installed cameras in the monks' huts to see what they are doing. That would not be in keeping with the spirit of Buddhism. I don't know what they are up to; it's not necessary to know, because it's an honour system. It all depends on this one rule: truthfulness. I shall not lie. If the person is no longer committed to truthfulness, how do you know that anything else is going to hold? It's impossible to trust, to be at peace and have spiritual growth without honesty.This one rule is so important, and it happens to be a rule of training for every Buddhist - monks, nuns, laymen and laywomen. It's essential for everyone who's interested in peace. I undertake the training to refrain from lying. It's the fourth precept for Buddhist lay people. Wrong speech is not the way to peace either. To go about telling tales with malicious intent, trying to stir up fights and conflicts and break up friendships are all examples of Wrong Speech. Another aspect of Wrong Speech is abusive and harsh speech. There's a fair bit of that in our society. Putting someone down, really getting stuck into someone. It's hurtful. The last type is useless speech, just repeating bits of information and gossip that tends to confuse and distract people. This isn't training the mind. In order to cultivate Right Speech, we avoid these four types of speech, and we develop truthful speech, that is kind, gentle and pleasant to the ear, words which bring harmony and friendship between people, words of wisdom which are useful, beneficial for our well-being and spiritual growth. So the Middle Way is pretty clear about how one should train one's speech. It's the same regardless of who is speaking, regardless of time and place. Wherever you go, this is the foundation of peaceful co-existence within a community. That's the third factor of the Eightfold Path. Consciously remember that. It is something we train ourselves with. It is not a command "Thou shalt not lie; if you do, you'll go to Hell". It's not saying that at all. It's saying, "This action of speech is an action which has its consequences". How we speak contributes to the quality of our lives and the quality of other people's lives. So let us consider wisely, let us take responsibility. If we want peace and happiness, use speech for that purpose. Train yourself; you have the ability.Right ActionThe fourth factor of the Eightfold Path is Right Action. Again it's not that, "Thou shalt not". We have a physical body, so we have the ability to do things with this body, and what we can do is very wide ranging. We can use this body for harmful, violent, selfish, destructive purposes, can't we? We can use this body in order to create Hell, in order to make trouble, to be a nuisance to others. Or we can use the body to be of service, to help, to create well-being for ourselves and others. This body is an instrument, in itself it is neutral. It depends on who's using it and for what purpose. People say that the spirit is willing but the flesh is weak. The flesh is not weak; it's not strong; it's just http://www.bswa.org/modules/icontent/index.php?page=87 (5 of 9) [02.08.2005 19:01:47]User LoginBuddhist Society of Western Australia - Articlesflesh. Flesh is actually neutral. It's the mind that drives it. It is the mind that puts volition into it, causing it to act. It's not the body that decides to go and rob a bank, it's the mind that thinks that, isn't it? It's not the body that says, "I think I'II have another glass of whisky", or "My body tells me to have another beer". There's an element of truth to that, because the body does have its signals. The body affects the mind as well, but the volitional action comes from the mind, not the body. So this body is an instrument for us to use as we wish. How do we use it? We can be a real nuisance, use it for all sorts of harmful things, or we can use it for wonderful things, for service, being kind, gentle and helpful.So the Buddha said train this body, use it for skilful things. Avoid killing any living creature because every living creature wants to live. And every living creature thinks that its life is the most important life in this whole universe. We can refrain from killing living creatures because we can train the body. We don't use this body to steal that which is not ours. We respect the property of others because we respect their feelings. It is also important to understand our sexual nature and to train our selves to live within the restraint befitting our status in life. The instinctive sexual forces have no knowledge of right or wrong, good or bad; and when followed indiscriminately they can result in much conflict and suffering. So for inner peace and outer harmony we train ourselves to refrain from adultery and other forms of sexual misconduct. We become responsible human beings, true to our vows and commitments, rather than just following the basic instincts.Now in order to have this control over our body and speech it's essential that we be in control of our mental faculties. Thus it is obvious that alcohol and other drugs which cause heedlessness will impede our ability to train ourselves. So we choose to avoid such things not because of any commandment but because we wish to have the freedom of choice that is only possible when the mind is clear and alert. This is the cultivation of Right Action in the Eightfold Path.Right LivelihoodBased on Right Speech and Right Action the next factor of the path is Right Livelihood. We all have to earn a living but how do we go about it? Would it be right to try to secure our own happiness at the expense of someone else's happiness? So we train ourselves to earn our living by honest means without exploiting or hurting others physically, mentally, or spiritually. I'm willing to train myself, and this is how morality and ethical standards come about. They are not commandments laid down by someone, demanding that you obey. This is coming from your own wisdom through close reflection and consideration. You can train yourself. What is the training? What you do, what you say depends on volition. What is volition? It comes from the mind. The mind is the forerunner; the mind is that which wills, motivates and drives us. It is behind the speech and behind the action; this is the volition: the mind.This mind needs to be trained. The mind is the area for investigation and training, and this involves meditation. This is the remaining part of the Eightfold Path. So, Right View leads to Right Aspiration. Having Right Aspiration, then we know how to train our speech, our physical actions, and to consider and train our livelihood. But, all of that is dependent on our mind. So, the last three steps on the path have to do with cultivating the mind: Right http://www.bswa.org/modules/icontent/index.php?page=87 (6 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - ArticlesEffort, Right Mindfulness and Right Concentration.Right EffortSome people believe that Buddhism is the way of no effort. They've heard the teaching that making an effort cannot enlighten you. So what do you do, make no effort? Will you still get enlightened? In that case, more people should be enlightened than unenlightened, because there are more people making no effort than people who make effort. In that case, the cattle grazing in the fields and the flies flying around should be more enlightened, because they don't make any effort at all; they just follow their instincts. Yes, it's true, you cannot become enlightened if you make an effort that's obsessive or gain-oriented. That kind of effort is, in itself, an obstacle. But it is truer to say that you cannot become enlightened if you make no effort at all. That is very true.The Buddha said there is Right Effort, balanced effort; it's not result-oriented effort, using just willpower and force. It is the mind balanced with Right View and Right Aspiration, putting forth an effort to train. How can we train our speech and our bodies? Only through effort, there needs to be effort or nothing is achieved. The effort must be made to abandon that which is harmful and to develop that which is skilful. However, that is still not enough, is it? It requires clarity of mind to know that which is harmful and that, which is skilful. It requires a clarity of mind to know what we are saying, what we are doing. It requires mindfulness, doesn't it? This is crucial. It is the ability to know what we are doing. This is the actual trainer. Who is the trainer? It is it the mind? What aspect of the mind is the trainer? It is awareness.Right Mindfulness"Buddha" means "Awakened One". The one who knows. There's the knowing, alertness, and presence of mind: that which knows what I am saying, that knows the intention, that knows the actions of speech, body and thought. The Buddha is the incomparable trainer of those who wish to be trained. The Buddha, the Knower, Awareness, Mindfulness. That is the quality that enables one to train. Take that away and there is no training. There is only habitual, mechanical, instinctive behaviour. This mindfulness is to be cultivated and strengthened. It's part of the path. We take responsibility for cultivating this quality of being awake. How can we be awake? By the practice of remembrance, of not forgetting the present moment, not forgetting to know what we are doing, what we are saying, what we are thinking. And so, we come to this crucial part of the training in Buddhism; the path of cultivating mindfulness. This is where meditation is so important. But meditation is not an isolated thing that we only do when we sit cross-legged. It is something in our daily lives as well, meditation in action, cultivating awareness in our ordinary existence, our ordinary activities, because what we say has its effect, what we do has its effect, what we think has its effect. So cultivating mindfulness in our daily lives, cultivating the quality of awareness, is essential. It's a training, something to be developed by those aspiring to peace.Right ConcentrationWhen we have this Right Effort and we're cultivating Right Mindfulness, Right http://www.bswa.org/modules/icontent/index.php?page=87 (7 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - ArticlesConcentration arises. Concentration here means the ability to focus your attention, to direct your mind, to observe closely. To focus your attention on the present experience, and penetrate deeply into the contents of our consciousness, the nature of this body, the nature of feelings, emotions and thoughts, the nature of mind itself. It's having that stability of mind that can focus and look with sustained attention. It's that which enables us to go a little bit deeper than just the superficial, just what is common knowledge, what is taken for granted. It's our ability to dwell, to look deeply. It's as if you're in a dark room, and you light a match, but it goes out quickly and you don't have that much of a look. But if you can light a candle, or better yet, an electric light, you can look closely and see everything in there. That's the power of concentration. It enables you to look closely so you can penetrate more deeply. What are doubt, desire, fear and anger? What is the body? What is this knowing itself, the mind, consciousness? Who am I?If we strengthen the concentration through training, what happens? We have this tool, the mind is fit for work. We can penetrate and we can look closely. What happens when we look closely, when we begin to stop and consider our feelings and ourselves? We're back to the beginning again. When we stop and when we've got a mind that is that much more peaceful, that much more precise, we begin to have a deeper understanding, a deeper appreciation of the way things are, of the truth of existence, of the Four Noble Truths. So, we're back to Right View. Our view, our perception, our understanding of life becomes that much more correct, more enlightened, if you wish. As our view becomes more enlightened, our aspiration becomes purer. And as our aspiration becomes purer, our speech and action, the way we live, everything will become more refined, more caring, and more peaceful. And when we live accordingly, the mind itself responds by becoming more peaceful and clearer. Meditation becomes more refined, concentration becomes stronger, and we see more deeply. You can see what's happening here. You can see the path unfolding. It is all interrelated, interdependent. Strengthening one aspect helps to strengthen all of the other factors on the path.ConclusionSo we have this wonderful tool, The Eightfold Path. The Buddha said it was the most important, the most skilful of all that was taught. The essence of the Buddhist teaching. This is what one who is interested in Buddhism needs to study. Try to make it really conscious in your mind, develop a conscious understanding of The Eightfold Path. If you understand just this much of Buddhism, you have all that you really need to work with, to realize happiness and peace, in order to cultivate the potential of your human existence. There's enough here, even without all the complicated philosophy, and psychology of all the different sects of Buddhism, all the esoteric and exoteric, all the ritual and ceremony. These eight factors of the Eightfold Path, if understood, if practised, developed and perfected, are sufficient for you to completely know Buddhism and benefit completely from the teachings of the Buddha. So try to remember these eight things, this very basic teaching in Buddhism. This is the Buddhist catechism. Christians have the Ten Commandments. We have the Noble Eightfold Path. The path of training for liberation, peace and happiness. There's Right View, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. And the Buddha said, "In any teaching, where the Eightfold Path is taught, there you http://www.bswa.org/modules/icontent/index.php?page=87 (8 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - Articleswill find enlightened beings". Pretty high recommendations![Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=87 (9 of 9) [02.08.2005 19:01:47]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorSAMATHA AND VIPASSANA MEDITATIONTalk given by Ajahn Jagaro, 19881 would like to begin this talk firstly by speaking about developing the posture for meditation. The ideal posture is one that is quite balanced, so try to sit on the floor quite straight. Keep the back straight and push the lower back forward as if something is pulling you from the chest upwards a little bit so that you are lifting yourself up. The top of the head should be towards the ceiling, keep your chin tucked in a little so that the neck is straight. The posture is something that you can work with and improve, as it is never perfect from the start.Rather than using the cross-legged posture, try to cultivate either the half lotus or the Burmese posture for sitting meditation practice; when the knees are firmly on the floor there is greater stability and it is easier to sit for longer periods. Use a firm cushion to help push the pelvis forward, so that the belly softens and the knees drop lower. Hatha yoga exercises are helpful in building strength in the back and to help open the thighs, and make the body more flexible. You should be careful not to pull the muscles, but do try to exercise and stretch the legs.Some people sit on a low stool, which is tilted slightly forward to straighten the back. If none of these postures are possible for you, and you must sit on a chair, choose a straight backed firm chair, and support your own back; do not lean on the back of the chair, do rest your feet firmly on the ground. Experiment with these postures to find your own limits. Work with your body to see if you can gradually cultivate a good, straight and balanced posture. The more balanced you are, the more comfortable you'll be and the easier you'll find it to sit for longer periods; however some discomfort is natural, as we are unaccustomed to sitting still for any time at all.Working with the posture is in itself a very good meditation, especially when we feel very dull. At this time the breath is too refined an object, so take this opportunity to use the body. The body is so concrete; it feels so solid that it really grounds us and the feelings of the body are always there definite, sharp and very present. So when the mind starts getting into dull, confused states or very http://www.bswa.org/modules/icontent/index.php?page=83 (1 of 6) [02.08.2005 19:01:56]Buddhist Society of Western Australia - Articlesdistracted thinking, come back to something really definite like the bodily posture. Just feel the body sitting, bring the mind within the body; fill the body with the mind. Remind yourself, whenever the mind starts to wander - just sitting. Let the mind sink back into the body. Body just sitting. Then you can begin to experiment with improving the posture. Start by putting a bit of strength into the back and neck. This is not only developing posture for its own sake but it is also disciplining the mind itself by cultivating awareness and energy in the mind. The state of the body reflects the state of the mind. When our mind is dull or lazy the body starts slumping, losing its strength and energy.As for the natural exercise of concentration, this is what we call Samatha meditation. This meditation is good for everyone because we tend to create, think and analyse too much. Intellectually we are very active and agile but this always leads to a sense of confusion and complexity because the nature of thought and the conditioned world is very complex. We are very complicated beings and when we try to understand ourselves just by thinking it can be very confusing. One's mind seems like a jungle of thoughts, ideas, perceptions and memories. So what we really need is a firmer foundation of clarity and stability, where the mind can begin to rest and focus on being still, content in the present moment and not getting lost in thinking one thought after another. Moving away from the realm of thought and complexity, towards simplicity. That is why we practise the technique of anapanasati, the cultivation of mindfulness of the in and out breath. It 'is a very good technique of meditation because the breath is quite natural, it does not require any ego. The breath comes in and goes out by itself; it doesn't require us to do anything. anapanasati is quite different from breath control because it is using the natural flow of the breath. There is no contriving or constructing, making it into this or that, which is what we do with most other things. It is just the natural flow of the breath. Allow your mind to rest, dwell with, and get close to, the breath, which is in itself an extremely tranquil, peaceful and soothing object. Just the rhythmic flowing in and flowing out of the cooling, gentle touch of the breath.It requires a lot of patience before our minds become used to this simple activity because we are used to exciting mental gymnastics and this is just a very simple task, observing and staying with the breath. So we must have patience and confidence in the teachings of the Buddha and in our teachers. If we have confidence it will give us the resolve to patiently bring the attention back to the breath, turning towards the breath more fully. When the mind starts running off and gets interested in something else, what does that mean? It means that we see greater value in those other things; we think they will give us more excitement, more happiness. We think thoughts of past or future plans are going to give us more happiness than staying with the breath. That's why the mind moves away from the breath: we always seek happiness.So establish your confidence in this teaching and then focus your attention on the breath. Just turn towards it and sustain your attention, be with it, be completely contented. If we become really concentrated, this causes the mind to become joyous and happy, and the body to feel rapture and bliss. This is happiness far greater than what we can derive from the sensory world. It's a very good thing to keep in mind. It gives us the incentive and the ability to resolve, each time we sit in meditation, to really turn towards the breath, incline towards it, be satisfied with it, knowing that the mind will be happy. Isn't that what we all want?http://www.bswa.org/modules/icontent/index.php?page=83 (2 of 6) [02.08.2005 19:01:56]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsNow when we begin it is quite difficult. The breath is difficult to find and to be with; you can't force the mind or strangle the stray thoughts. You have to be very, very patient and very alert. It is not a mechanical exercise. Notice the mind being with the breath, and then notice the mind moving away to something else, notice and then bring the attention back to the breath. Knowing at least that this is an inhalation and this is an exhalation. When images, dialogues and memories arise, begin to cut through them. It's like cutting your way through a jungle made of thoughts, images, words, memories and plans. Keep coming back to the reality of the breath. The breath is something, which is now, which is definite. The breath comes in, this is an inhalation, and you know that. The breath goes out, this is an exhalation, and you know that. Then begin to know and incline towards the beginning and the end of the breath more clearly. Know the beginning of the inhalation, know the end of the inhalation. Know the beginning of and the end of the exhalation.So you are disciplining the mind by using a physical object, because this object is now. It's a reality. There is nothing complex about the breath it is very simple. As the mind begins to clear a little you notice that the imagery and the internal noise begin to diminish. Then it is a matter of focussing more closely on the breath; inclining towards it is all you can really do. Allow the mind to sink into the breath, to touch it, to get as close as you can to it and the more you do that the greater the concentration and tranquillity will be.You can read all sorts of books on how to practise mindfulness of breathing but it is just something you have to find your own way with, and experiment with. Regular practice is very important because the skill is cultivated through repetition, learning from each meditation period. Sometimes you are peaceful, sometimes restless, but just keep going. Tranquillity meditation is quite simple, it simplifies the mind and focuses the attention.It is the same with walking meditation. Use the touch of the feet or the movement of the legs as your focus of attention. It is a very concrete thing with a beginning and an end to focus on. Begin to simplify, to move away from the world of thinking, projecting and complexity to the world of now, this moment, this body. Walking just one step at a time. Training the mind gently and firmly requires awareness and patience. If we have expectations and no patience we will soon become disheartened. The Buddha said that it is easier to go into battle single handed against a thousand enemies armed to the teeth and to conquer them a thousand times than it is to conquer one's own mind. It's not that difficult, but the Buddha did want to stress that it is a difficult thing to do. It requires a great deal of patience.To develop this foundation of concentration and clarity is important as it gives emotional stability and the ability to cut through all the doubt, foolishness and obsessiveness of the mind. When the mind is centred and in a state of clarity and stillness it is a very powerful and useful tool. The Buddha said that a well-trained mind is the most useful thing and the untrained mind the most dangerous thing to have. An untrained mind causes a lot of trouble to oneself and others, so begin by dedicating quite a lot of time and patience to the cultivation of concentration. Develop a good foundation in concentration by practising, sharpening the attention, and repeating this practice of tranquillity meditation in the morning and at night.http://www.bswa.org/modules/icontent/index.php?page=83 (3 of 6) [02.08.2005 19:01:56]SearchBuddhist Society of Western Australia - ArticlesRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 7more...What is the purpose of concentrating the mind? Is it just to experience a blissful state? Obviously there is more to it than that. In Buddhism we say that concentration is only one part; there is also morality and wisdom. Wisdom is the most important, but not in the sense of knowledge. It's not what we can hear from someone else, read in a book or think out ourselves, but wisdom in the sense of really understanding the nature of experience. This is why it is so important to have a well-trained mind, sharp and clear, with the ability to be collected and look directly at the experience. A clear mind can look so directly, intensely and so penetratingly that we can see through experience and see it for what it really is. What is the quality of mind that we need for reflection? It is the mind that is still, empty, but fully awake; what we call "bare awareness". We practise Samatha meditation so we can bring the mind into this state of calmness and stillness. When we sit meditation and concentrate on the breath, even if we let go of the breath, we can just be still and when the mind is silent there is this knowing, this awareness of the present. Now it is good if we can stabilize that awareness even if we start with only a few moments. Venerable Ajahn Sumedho says, "To listen to the silence of the mind". So what Samatha meditation does is to give stability to the mind so that we can stay in that alert state of knowing and emptiness for longer and longer periods.The Buddha said that this thing I call "me" is made up of the body, feeling, perceptions, concepts and consciousness. These are the five aggregates that make up a human being. These are the things that we are attached to and that we take to be who we are. These are the things that cause our problems; we have to reflect on and observe them more closely in order to see them for what they are. How do we do this insight meditation with reflection? We objectify what is in consciousness and then observe its nature. Take the body for example. We can be aware of the body just sitting. If the mind is quite still we can be aware of the posture, the nature of the body, before we start labelling it or making anything of it. Then there are the sensations of the body, especially when they become very strong. If there is pain, we can make it an object of our awareness. Stop thinking about it as being this or that, just experience the sensation, see if we can stay with it. What is the sensation actually like? Is it really you? Is it constant? What makes it pain rather than pleasure? Why is the mind shrinking away from it? What happens if we stay and abide calmly with it? Try turning towards the sensation in order to understand its nature a bit more and reflect on it.The important thing is not just to react to every situation. For example when there is an itch on your leg, you can scratch it and it's gone, but you haven't learnt anything because you are acting mechanically out of aversion and desire. There is no freedom there. I am not saying that it is wrong to scratch but I am talking about insight, about freeing the mind from the power of instinct, aversion and desire. If you have knee pain and you decide to go to sleep rather than sit meditation that is not bad, wrong or immoral in any way but there is no effort, patience or reflection on that which is difficult to reflect on. There is no seeing, and this is why it is very valuable to sometimes do that which is difficult for us, in order to cultivate spiritual qualities and to develop wisdom.Sometimes we can feel very tired during meditation and the body begins to slump. What is that feeling of tiredness in the body? Notice what it feels like instead of just reacting, giving in to it. Instead of just feeling tired and laying down, stay and begin to observe. See the nature of this state of the body, the lack of energy, and if you stay with it you may also see it passing away.http://www.bswa.org/modules/icontent/index.php?page=83 (4 of 6) [02.08.2005 19:01:56]User LoginBuddhist Society of Western Australia - ArticlesVenerable Ajahn Cha used to say that Vipassana, insight meditation, had three signs: impermanence, unsatisfactoriness and non-self. This practice of Vipassana means to continually reflect on these three signs, make them your point of reference. The easiest of the three signs is impermanence, the process of change. It requires a lot of patience; normally we see the arising but we don't bother to hang around to wait for the passing away, especially if it is something unpleasant. For example we may get into a restless state, the mind is agitated and the body doesn't want to sit still. If this arises during your sitting, stay with it, don't give up and walk away. Be aware, objectify and observe the restless state, get to know it, and have the patience to stay around and observe its impermanent nature. It is within the capacity of everyone to see the passing away of things, just ordinary things like restlessness, sleepiness or a little bit of pain. Make them fully conscious in your mind, and stay with them to see the beginning and the end, the arising and cessation: impermanence.Impermanence is a very good subject to meditate on. We can observe it in the body, in its various states of energy, pain, dullness and calm. We can observe it in the mind - the mental states of restlessness, dullness, peacefulness, calm and joy. Notice all these changing impermanent states of body and mind, just as they are. Objectify them. Reflect on what comes into the field of consciousness, whether that may be body, feeling, perceptions, conceptions or moods. See them all as objects. Stay with them and see them arising and passing away. Know that what you see cannot be "you" because it is coming and going, cannot be "yours" because you cannot make it stay forever. Thus, clearly seeing impermanence will help us see non-self and unsatisfactoriness - they are actually three sides of the same thing.This practice of insight meditation comes from a very passive state, not a dull state of mind but an alert, reflective mind. A mind that is very clear, no longer chasing or fighting experiences, but sticking around to see the beginning and the passing away of that which is in the field of consciousness, that which is being experienced. Please consider this very carefully because this is really what insight meditation is. The technique is not insight meditation. Some people say if you do this technique it's insight and if you do that technique it is not. That is all rather silly. It is not the object or the technique that makes it insight meditation. What makes it insight meditation is this passive, alert, clear state of mind that reflects its presence to seethe beginning and the end, the arising and the passing away of the present object of experience. See its impermanence whether or not that object is the breath. Concentration of the breath can be insight meditation if you see the beginning and the end of each on our breath; not just thinking about it but really knowing it, experiencing it, seeing it clearly arising and passing. The Buddha said that to have insight doesn't mean to have insight into one particular thing. You can have insight into any thought, any mood, they are all Sankhara: conditioned phenomena, mortal conditions. They all have the nature of impermanence, unsatisfactoriness and non-self. Make the object fully clear in the conscious mind and then with a passive, awake, alert mind, be present and see its beginning and its end. This is the practice of insight meditation.Try to do this more and more in your lives, not only when you meditate. Begin to notice the day, for example. It has a beginning, then it changes and we call it night. Notice the changing colours and light and how it will change into day again. Watch the changing seasons and the weather; be continually aware of change.http://www.bswa.org/modules/icontent/index.php?page=83 (5 of 6) [02.08.2005 19:01:56]Buddhist Society of Western Australia - ArticlesThe Buddha said that to do good things and to give generously is a wonderful, meritorious thing to do. To have confidence and faith in virtue and to live a virtuous life based on morality is even more meritorious. To cultivate the mind of loving-kindness is even more meritorious still. However, to be aware of impermanence even for the snap of a finger is even greater merit because to be truly aware of impermanence brings about insight. So take an interest in noticing change, notice the arising and passing away of all conditioned phenomena with the mind in a Passive state of alertness, knowing, bare awareness.In Forest Monasteries we just do what is being done at that time, we follow the routine of the monastery. We become passive mentally and physically but with an alert mind we watch the changing phenomena. Everything is changing within you and around you. When food is offered we receive it with gratitude. We are not choosing any more, just surrendering to the present. If aversion or desire arise, we observe it and see it passing away. In the lay life, too, this is a very good reflection. I encourage you to really cultivate this passive, awake, alert state of mind, objectifying experience to see the beginning and the passing away. Instead of running about trying to control and change everything, try to notice the natural change that happens. We are usually so busy trying to control and shape everything we don't notice or really appreciate impermanence. If we have an unpleasant sensation, we try and avoid it. If we feel tired, we lie down and go to sleep. If we feel hungry, we eat. We keep trying to control situations, to avoid the unpleasant and chase after the pleasant, and that is why impermanence never becomes truly clear to us. So in meditation we try to stay with what is happening now and learn from it. We are training ourselves to become patient, humble and willing to stay around to see the arising and passing away, to notice the changes. It's the same with good health and sickness, strength and weakness. Stop chasing after and getting away from the changing conditions, stay around and use them for reflection.Practise tranquillity meditation as much as you can to develop a strong foundation. The stable mind can stop thinking, can stop going on and on. Begin to abide in stillness and clarity. You can stay with the breath or stay with bare awareness, silently and fully awake. The more you can do that the more you can do reflecting on the changing phenomena we normally think of as "me". See them all as objects, stay with them and see their arising and passing away. The more we see impermanence the clearer unsatisfactoriness and non-self become, and the clearer we see that all conditioned phenomena are impermanent. So really reflect on that, because the more we see that the more we begin to incline towards a peaceful mind, the mind that is empty, contented, and still, no longer clinging onto any mortal condition. We are all very fortunate to have this opportunity to practise.[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=83 (6 of 6) [02.08.2005 19:01:56]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorSkillful means to reduce the power of ill-willAjahn Jagaro We practice meditation in order to cultivate peace, peace in our minds, peace in our lives. We can see that it is quite difficult to establish ourselves in peace, even under the most idyllic conditions. There will inevitably be some disruptions to the peacefulness of mind, usually internal disruptions. These disruptions are of great variety. But ill-will, aversion, anger or hatred are the disruptions that destroy the peace of mind most quickly, not only in times of meditation, but in the general daily course of living. Whenever anger, ill-will, or irritation arises it immediately destroys our peace of mind, our mental well-being. There are many things, many people, many situations which may trigger off this reaction in the mind, but we must be very clear that the problem is within us and not 'out there'.Most of the time we justify our reasons for being "angry", for being disturbed, but that doesn't help us to experience peace and well-being in life. In fact the more we justify our anger, the more prone we are to indulge in it. The more we indulge in it, the more it becomes habitual and the more often we experience it. On many occasions, the Buddha taught about the dangers of indulging in thoughts of ill-will, anger and aversion. He encouraged his disciples to train by various means in order to reduce the power of this a version, to conquer this enemy, to free oneself from this bondage called anger. It is important to contemplate and see the faults of anger, see that it is a blemish, see that it is a trouble maker in our lives. The first step is quite often contemplating to see what is the result, what is the effect of this thing called ill-will, anger, on our lives, physically, mentally and socially.The Buddha pointed out some of the obvious faults. He compared ill-will, anger and aversion to an enemy. An enemy would wish harmful things towards one and would rejoice when harmful things happen to one, and http://www.bswa.org/modules/icontent/index.php?page=86 (1 of 4) [02.08.2005 19:02:07]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked Questionsanger achieves this very effectively.An enemy would not want you to be handsome or attractive, he or she would want you looking ugly and miserable. The Buddha said that anger does this to you. If we have the state of anger, and we have this state often, our features will not be pleasing to look at. Anger, hatred, ill-will and aversion has the effect of detracting from our physical appearance. When you are angry, when you are full of hatred and anger, your features are not pleasant, attractive or pleasing or in any way beautiful. Why? Because the features are an expression of the mental state. When the mind is agitated, negative, disturbed, the features become distorted. This is the first blemish, the first fault of indulging in an angry state of mind -- the physical appearance is not pleasing.The second disadvantage is that, like an enemy would not wish you to have well-being, nor to be able to rest at ease and feel peaceful and comfortable, but would want you to be miserable and suffer discomfort and pain, anger does that. When you are angry, when you. are irritated, you can't rest, you can't sleep, you can't eat. You suffer from lack of sleep, lack of good nutrition, you get ulcers and all sorts of physical health problems as a result of anger.The third disadvantage, the Buddha said, is that just as an enemy would not wish you to be prosperous and successful, anger makes it difficult to be prosperous, to be successful. If you are given to anger, if your mind is irritated, you will not have good judgement. When we are given to anger, ill-will, and aversion, many things go wrong in our lives: business, work, study. As a result of anger we make mistakes. If we indulge in anger often, express anger often, have an angry disposition, we will have a reputation, but not a good one. We will not have a reputation of being a responsible, level headed person, one that people will respect. We will be known as someone who can't control their emotions, short tempered. just as enemy would not want us to have friends and companions, if we give vent to anger, indulge in anger and hatred, we are not going to have too many friends and companions. It is not easy to live with someone who is always getting angry, upset and showing a lot of irritation.If one really indulges in anger and makes it a habit, a really strong habit, its consequences are more far-reaching than just this present life, in that it will be a cause and condition for an unhappy rebirth. A negative state of mind causes us to act in unskillful ways of body and speech, that is unwholesome kamma, which, if it becomes habitual, leads to an unhappy rebirth in a future life.So the Buddha pointed out these faults of ill-will, of anger, and hatred. How do we deal with anger? What can we do to try and reduce its power, to try and reduce its strength, to avoid these pitfalls, to avoid these consequences, to avoid this suffering? The Buddha gave many illustrations, many skillful means by which we can deal with anger. In one particular discourse the Buddha gave five. He said to try these things, develop these five things, one or another, to counteract anger and ill-will, to try and reduce the power of anger and ill-will.http://www.bswa.org/modules/icontent/index.php?page=86 (2 of 4) [02.08.2005 19:02:07]SearchBuddhist Society of Western Australia - ArticlesRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 7more...The first one, which is the direct opposite of anger and ill-will, is loving kindness. To cultivate goodwill, to establish the mind in loving kindness, metta is a wonderfully effective remedy for anger. This is a contemplation which weakens the tendency towards ill-will, towards the negative perception. Loving kindness is cultivating a more positive perception.Having the aspiration or the wish for goodwill, the well-being of oneself and others as one's wish or intention, one can cultivate this as a meditation, ill-will and aversion can't get through, can't come and disturb and irritate the mind that is well established in the perception of loving kindness, even in difficult situations. To counteract ill-will, and to develop goodwill, we are encouraged not to allow the mind to dwell only on the negative, only on what is wrong, only on what is faulted, but to intentionally, consciously, make the effort to see the good side as well. Loving kindness meditation is a very good thing to do. It is very important thing to do often, to find ways to bring into the mind positive perceptions and sustain them in the mind.The second way is the development of compassion. Compassion is the recognition of suffering and the wish to relieve suffering in oneself and others. Once we see suffering most of us will respond and wish to relieve it. When you have ill-will, aversion towards people, you quite often fail to realise that that person is suffering. Suffering takes many forms. When someone is being quite nasty, instead of just reacting, have you ever stopped to ask why they are being so nasty, so aggressive? Or why they are being so unreasonable? Emotionally, mentally, they are unhappy, that's why they are behaving like that. A happy person, a joyful person just doesn't behave like that. When a person is acting in an obnoxious way, if we are mindful, we can recollect and say: "Well, maybe they're having a hard time. Maybe they've got a real problem." Once you see that they are suffering, you feel compassion and you won't be caught in a reaction of ill-will and anger. You'll be more forgiving and allowing. Remember to notice the suffering and you'll wish to relieve suffering and you won't react in a way to make the suffering worse. The enemy all of a sudden becomes someone you care for. Compassion is a very wonderful quality of mind, and it is quite easy to arouse, provided that we somehow remember to see, and to recognise, the suffering in life, in the hearts of all beings. That will change our perception of the person. Perception is very important because that's what affects the way we respond, the way we act.Another skillful means is to develop equanimity, non-reacting. If you can't develop loving kindness, and you can't feel compassion, develop equanimity. We can't make everything be just as we want it to be. It is not possible. Bring that into the mind, accept that things are just the way they are. People are just the way they are. There is just so much that we can do and then there is a great deal beyond our control, beyond what we can shape. Equanimity is an essential part of life if you want to remain sane. Otherwise you would go crazy, or just end up being a very irritated person, continually irritated by a world that just will not do what you want it to. Equanimity means appreciation, understanding, accepting, coming to terms with, being at peace with the fact that there is a limit to what one can do and can achieve. One just accepts that people are like that and then stands aside. just let it be. Be at peace.http://www.bswa.org/modules/icontent/index.php?page=86 (3 of 4) [02.08.2005 19:02:07]User LoginBuddhist Society of Western Australia - ArticlesAnother suggestion that the Buddha made is the idea of actually avoiding, not getting close to the situation, not getting involved. If you really can't cope with the situation or a particular person, then avoid the situation. Sometimes that's about the only thing that people can do. This not only means physically avoiding, but mentally as well. Sometimes you avoid them physically, but they are very present in your mind, aren't they? Mentally we continually bring up something over and over, it takes on life, we live with it. It's very unhealthy. Put it aside, forget it. Let it be.One last approach that the Buddha encouraged was to contemplate the law of kamma. There is justice. There is always justice. No-one gets away with anything. No-one escapes the fruit of their kamma. When anyone does unwholesome or unskillful kamma, when they rob, when they cheat, when they abuse, whether or not you take them to court, whether or not you beat them on the head, they cannot escape their kamma. Everyone inherits their own kamma. Contemplating the law of kamma is sometimes very good to try and help us rise up and accept some apparent injustices in life. This doesn't mean that we should not take steps to protect ourselves, or to try and correct injustices. but sometimes there is nothing we can do. To relieve that sense of injustice, righteous indignation, which is just a glorified way of saying 'I feel angry, resentful', contemplate the law of kamma.These are very useful, skillful means that we can utilise in order to reduce the power of ill-will and aversion. If we can reduce it , we are reducing self-torment. If we eliminate it, we eliminate an enemy, our own inner enemy. This is why the Buddha said:"'Though one may conquer a thousand enemies on the battle field, single handed, and conquer them a thousand times over, yet greater is the one who conquers oneself."Conquering oneself means conquering one's defilements and, in this case, means conquering ill-will and aversion. I encourage all of you to contemplate the nature of ill-will, to begin to recognise the faults, the disadvantages and to endeavour to cultivate these skillful means: loving kindness, compassion, equanimity, avoiding, and contemplating kamma, so that we can be freed from those disadvantages, that suffering.Ajahn Jagaro(Newsletter, October-December 1993, Buddhist Society of Western Australia)[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=86 (4 of 4) [02.08.2005 19:02:07]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorRight attitude of acceptanceAjahn Jagaro The most important thing in our lives is the cultivation of the mind. If we are honest we will see that most of the time we are concerned only with our bodies. The greater portion of our lives is spent cultivating protecting, clothing, sheltering, comforting, warming and feeding our bodies.But a healthy body does not always mean a healthy mind. When we begin to look, listen and become aware of ourselves we recognise that the mind is far from healthy. What does this mean? It means that we are not at all happy, joyful or peaceful in the mind. It is filled with all sorts of nagging complaints, irritations, negativity, pettiness, jealousies, envy, desires, expectations, fears and worries. These are what we call the nagging problems or ailments of the mind.These days, especially in the West, more and more people are becoming aware of these ailments of the mind and are seeking for a way to cure or at least to reduce these ailments so that the mind can be truly peaceful, happy and joyful. This is why people are now turning towards the practice of meditation and to different paths of spiritual training and cultivation. Whichever path we choose, the aim of all people is basically the same. We all seek happiness. We all strive to have a peaceful and happy mind.Christmas is traditionally a time of love and peace, peace for all the world and love for humanity. It is a time when we are supposed to be loving everyone with a peaceful and loving heart. But then we may notice that our lives are not quite up to this ideal, and so there is this seeking, this interest in mind cultivation. And which path should we tread? This we must find out for ourselves as the great Teachers only point the way.So one comes to this Buddhist Centre and hears a description of the path in Buddhist terminology; we practice Buddhist meditation using a specific http://www.bswa.org/modules/icontent/index.php?page=81 (1 of 4) [02.08.2005 19:02:14]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (2 user(s) are browsing Articles)Members: 0technique and method of training. But remember that one's aim and interest is to realise peace and happiness and each one of you must reflect on your own experience. We are all different yet we are all the same.When the Lord Buddha described a human being he did not say that some are made up like this and others are made up like that. He said that all bodies are composed of the four elements - water, earth, heat and air - and that all humans also have feelings, they have the ability to perceive and remember, to conceive and construct, and all have consciousness. All human beings who are as yet unenlightened have the same problems, they are not really happy or really peaceful. So as human beings there is this great affinity which we have for each other, this sense that we all aspire for peace and happiness and we are all in the same boat together.How can we find this peace? A very important thing in our lives is our attitude. Right attitude, I would say, is the most important thing. If you have the wrong attitude there is suffering and difficulty, but if you have the right attitude there is peace. We have all sat in meditation tonight concentrating on our breath and what have we experienced? Peacefulness or tension? It just depends on your attitude, doesn't it?What does it mean to be peaceful? Sometimes we have such ideals about what it means. If we think that our mind must always be still and completely steady that is very difficult to sustain in our ordinary lives with so many contacts and conflicts.So we have to have a different idea of peace, we must change our attitude. What is the right attitude we should develop which will bring about peace and relaxation of the mind? It is the attitude of accepting things as they are right now. By allowing things to be as they are right now brings about this relaxation and peace of mind. If you don't accept and are working from the idea of expectation, having to have, this has to be, this has to happen or this is the way it should be, you are refusing the present. When you refuse the present, there is always tension and you are even further away from peace.So the first thing is just accepting and learning acceptance. When thoughts come, you know them, let them go. You accept that that is quite natural, that's just the way of the mind. That is the way it is, right now. This accepting attitude immediately gives you a sense of peace and relaxation. Now this is very, very important because if you approach meditation with a sense of gain and achievement, expectation or force then it's no longer an exercise in peace.We are meditating to be peaceful, so be peaceful from the very start, by having a peaceful approach. We practice the spiritual path to be peaceful so the important thing is to be peaceful in this one moment. Now the stress here on peacefulness is not necessarily stillness. It does not mean emptiness, stillness of mind with no thoughts. To be peaceful does not mean that we have to go through the whole day without getting uptight in the slightest way, without any friction, restlessness or conflict. It does not mean that we go through the whole day smiling like the Buddha statue. You are not that, you are a human being. with feelings and senses, living in a sensitive body. So if you have this ideal that to be peaceful means to go http://www.bswa.org/modules/icontent/index.php?page=81 (2 of 4) [02.08.2005 19:02:14]SearchUser LoginBuddhist Society of Western Australia - ArticlesGuests: 7more...around like the Buddha statue you are just going to be more and more disappointed, which means less and less peaceful. So again, this accepting attitude, accepting situation, yourself and what you are experiencing in life brings relaxation. There is relaxation if you can just accept.This attitude of acceptance is also the means to develop love. We all have this very high ideal of what love should be, that we should love others and all humanity. To love you simply means I can accept you and give you space to be without developing aversion or being overly critical, without wanting to do something to change you. This is the first step in loving, accepting, allowing others to be, to give them space and not dwelling in aversion. Dwelling in aversion means that you're picking the faults, picking what you don't like or agree with and dwelling on it.You become obsessed with the faults so that rather than loving you are trying to destroy the other person in your mind. So acceptance here is a foundation for love to arise. Just as we accept the present situation now within what we are experiencing in the mind, so we accept people as they are with their limitations and differences, giving them room to exist.When we begin to develop this attitude, peace arises in the mind, peace with ourselves and others and out of that peacefulness arises all that is noble, worthy and skilful. From peace comes mindfulness.The Lord Buddha said that just as the footprint of an elephant can encompass the footprint of every other living animal, in the same way, from the basis of peacefulness and mindfulness all other skilful Dhammas can grow, be cultivated and developed.I remember when I first started meditating this accepting attitude was the one thing that was so hard. While training under Ven Ajahn Chah, there were two things which he seemed to me to stress greatly. Firstly was morality and secondly, attitude. Morality or discipline was just the way of doing things, a way of living that was orderly, so that we could live together and then around that discipline was the cultivation of right attitude. Whether one is living in a monastery or within a family, until one has this right attitude it will always be difficult and a struggle. But as soon as one develops this right attitude there is peace and a sense of relief. Don't have such high ideals of peace and love that they are impossible to attain in this human form with all our limitations.With a new attitude begin to see that peace does not mean always being blissed out, loving everybody and everything. This attitude of acceptance means accepting things just as they are now, relaxing into and giving space to people and situations.Ajahn Jagaro(Newsletter, January-March 1993, Buddhist Society of Western Australia)[Back | Show this page in printable format] http://www.bswa.org/modules/icontent/index.php?page=81 (3 of 4) [02.08.2005 19:02:14]Buddhist Society of Western Australia - ArticlesPage submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=81 (4 of 4) [02.08.2005 19:02:14]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorGetting to know the mindAjahn Jagaro There are a lot of good things happening in the world today, but unfortunately there are also a lot of unpleasant things going on at the same time. The most obvious and striking failure of humanity is the inability to live in peace and harmony with one another. We have so many conflicts, so many separations of human beings according to race, colour, beliefs, politics and religion. There seems to be a never ending source of conflict and strife in human beings even though it is so obvious that all human beings are striving for happiness. Whatever we do in life, whatever we undertake, wherever we go it is always in the quest for happiness. If we really contemplate the motivation behind all our actions, be it study, work, relationships, involvement in political or religious movements, the basic motivation behind that action is the quest for peace and true happiness.Buddhism is primarily concerned with peace. We say that the Buddha was one who was at peace, and that he taught the path to peace. So I feel that Buddhism must have something very, very relevant to share with human beings especially about the path to peace and true happiness.In Buddhism we say that we strive to protect ourselves and to protect others. By protecting myself, I protect others, by protecting others, I protect myself. So the aim of a Buddhist is to create outer harmony and inner peace. We say that "The mind is the forerunner to all things". The quality of the mind is that which determines the quality of fife, so that if we see continuous strife, confusion and conflict in the world, wars, discriminations and exploitations then that can only reflect the quality of the minds of human beings. So the individual minds of human beings must also be in a state of confusion, conflict, oppression and aggression, because all actions, whether good or bad, have "mind as the forerunner". In Buddhism we place great emphasis on the mind. We train the mind so that we begin to understand the mind, and ultimately to liberate it.http://www.bswa.org/modules/icontent/index.php?page=74 (1 of 5) [02.08.2005 19:02:22]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryMost people are very much caught up in living in concepts, beliefs and ideas. We live in the world of ideas, thinking about life, existence, ourselves and liberation, but that is not the real experience of the way things are. Thinking about means "going around", not going to the centre or point. The Buddha was very much concerned with the practice rather than theory and I think what Buddhism has to offer humanity today is a way of getting to know the mind, training the mind and liberating the mind. If Buddhism just remains in the realm of intellect, that is study, the accumulation of knowledge, ideas and concepts, logical as they may be intellectually, gratifying and satisfying and stimulating as they may be, that will still not resolve the essence of the problem that humanity faces today.The essence of the problem is conflict. In the realm of conditioned phenomena (and conditioned phenomena here refers to all physical, material or mental phenomena) everything that is created is called in Pali "Sankhara", that which arises and passes away. As long as we abide in the realm of conditioned phenomena then there will always be a multiplicity. There will always be a never ending variety, a never ending multiplicity, and where there is multiplicity there can never be complete peace because there is always conflict, there is always disagreement.Peace in the world is directly related to the peace of individual human beings, they are not separate, but very much related to each other. To create inner peace within individual human beings is to contribute to the outer peace of this world, because if we have peaceful human beings, we will have a peaceful world. If we have human beings who are confused and in conflict, the world will remain in confusion and conflict. If Buddhism is going to have this ability to contribute to world peace by contributing to the individual human being's realisation of peace, we must really apply the teachings of the Buddha, we must really get to its heart.So I very much stress the importance of practising the teachings of the Buddha, getting to know the mind, training the mind. In order to liberate the mind it requires an approach which aims at this particular end, the true peace of the mind. How can we realise true peace of the mind? It's certainly not by believing. Belief is always in the realm of concept and duality and where there is duality there must be conflict. So I think that when we teach Buddhism and Buddhist meditation we should very much be stressing the essence of the Buddha's teaching, which is the way to peace. We should remember that what the Buddha taught was a path or a road. He did not teach the "Lokuttara Dhamma" or the ultimate truth as this truth cannot be taught. All He could teach was the "Sammuti Dhamma", which means the conceptual or conventional Dhamma which he compared to a raft. This raft is to get us from this shore to the other -- but please remember that the raft is not the other shore.His Teachings are also likened to a road to be journeyed upon, but the road is not the destination. With rafts and roads there will always be a variety and if we attach to them as being something absolute, there will always be conflict.The Buddha was pointing towards letting go, liberation of the mind, not towards tying up the mind with more concepts, ideas and beliefs. The http://www.bswa.org/modules/icontent/index.php?page=74 (2 of 5) [02.08.2005 19:02:22]SearchBuddhist Society of Western Australia - ArticlesLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online8 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 8more...Buddha was very much pointing to the way of liberating the mind from all concepts, all views, opinions and all belief. He was pointing to the essence of mind, and the essence of mind is not a concept. The essence of mind is not a view, an opinion, a belief or a thought. The essence of mind is bright and empty, it is the knowing mind, the Buddha-mind -- the "one who knows".This seems all very abstract in the beginning because when we talk about getting to know the mind, training the mind, liberating the mind, unless one has taken time to stop and question and enquire one doesn't really know what this means. This is why meditation is very important, but not meditation as a particular technique, the technique is only concerned with getting to know the mind and training the mind. The Buddha himself taught many different meditation techniques and we can find many, many more techniques than one finds in the Buddhist scriptures. The technique is just a tool to be used, not some thing absolute in itself.This practise of meditation, of getting to know the mind, of training and liberating the mind is very, very important. It's a way to start breaking through the concepts, of not just thinking about life, but beginning to actually experience life, experience reality.As we train the mind in this concentration then we begin to understand what the mind does, what the mind is, what the mind is doing all the time and we begin to appreciate what the monkey mind really is. The monkey mind is always jumping from one thing to another, it's the mind that is always conceiving and thinking, living in concepts and continually reacting with desire and aversion to the experiences that we encounter.So we begin to notice the mind, what it does, how it reacts, the contents of the mind. This is the first step in training the mind. Then we begin to discipline the mind, instead of just letting it run about jumping from one thing to another in a continuous stream of blind activity we begin to say .... Stop! Let's just see if we can abide in the here and now and stop thinking about the here and now. Try to stop and be present here and now using a meditation technique.Now as the mind becomes more peaceful, clear and tranquil through repeated training, then we can begin to reflect. What does it mean to reflect? It means to look closely. If we want to understand the nature of the world and existence where can we possibly look other than in this very mind. The Buddha said that the Dhamma is to be seen in this fathom long body with it's perceptions and feelings. Within this body and mind Dhamma is to be seen, so that when we train the mind and the mind is reasonably clear we can look and see everything within the mind. The mind is that which knows, the body can only offer the sense faculties of sight, heating, smelling, tasting and touching and the brain the facility for thinking and creating. What is it that knows? It is the mind that knows. Where is the world? It is in the mind. It is the mind which knows the world through the senses, there is no other way that we can know the world. So, if we want to understand the world, if we want to understand the nature of existence we must come and look at the nature of the mind. We must come and observe and enquire into the mind, we must dwell within and observe with a clear http://www.bswa.org/modules/icontent/index.php?page=74 (3 of 5) [02.08.2005 19:02:22]User LoginBuddhist Society of Western Australia - Articlesmind.Now this is of great benefit and of great value to humanity and to individual peace, because it is the way to resolve all duality and all conflicts because when we begin to look deeply and observe the mind we can begin to stop living in the world of concepts and stop living in the world of just believing. As Buddhists we are not interested in just believing something. The Buddha was pointing to something which was beyond concepts, beyond views and opinions, beyond just belief. He was pointing to something that can be experienced, the essence of the mind which can know the nature of all conditioned phenomena.The source of strife is that people believe conditioned phenomena, they take refuge in views and opinions through attachment. To take refuge means to "hold on to", and what do we hold onto? The fact that there is so much conflict in the world can only indicate that people hold onto conditioned phenomena, hold on to the body as being self, my body. If I hold on to the opinion that I am a European, a male then I am at odds with the Asian, and the female. I have made a difference, a distinction and a separation. Or if I hold on to my views that we should have nuclear disarmament, then I am at odds again with the people who believe that there should not be nuclear disarmament. If I believe there is no God, so I am at odds with the person who says "I believe there is a God". Now we see that the source of conflict and limitation here is this believing in or taking refuge in concepts, conditioned phenomena, sankhara.As a Buddhist, one who takes refuge in the Buddha, "the one who knows", this is not a concept, an idea or a belief. It is a knowing in the present moment. As a Buddhist we take refuge in the Dhamma, not the Dhamma as the spoken or written word or the concepts and cultural peculiarities of one sect or another, but the Dhamma as the realisation of "the way things are". The Dhamma is the truth of the way things are, so that now, through meditation, we incline towards this knowing through the mind, that which is peaceful and clear through the mind. We begin to reflect and have a new perspective on ourselves and the experience of life.So this is a practice which is of great relevance to us as individual human beings striving for true peace and happiness, but also of relevance to the world as a whole because it is the way to resolve all the conflicts, it is the way for humanity to get beyond the duality and begin to resolve the source of all conflict. Without this ability to turn to the depths and essence of the mind to gain a true perspective on this life, humanity will always be caught in the conceptual, there will always be multiplicity and duality. For Buddhist people who want to follow in the path of the Buddha this is something we can really offer to humanity today and we can offer it not just by talking about it, but essentially by living it.We as Buddhists have a wonderful message which is of great relevance, so if we as individual Buddhists can be an example of this, by living in this way, by practising in this way, then I think we will be truly a benefit to this world and to Buddhism.Ajahn Jagarohttp://www.bswa.org/modules/icontent/index.php?page=74 (4 of 5) [02.08.2005 19:02:22]Buddhist Society of Western Australia - Articles(Newsletter, July-September 1994, Buddhist Society of Western Australia)[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=74 (5 of 5) [02.08.2005 19:02:22]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorObserving the problems in our livesAjahn Jagaro As lay people living an ordinary lay life with all the commitments, involvements and responsibilities that are normally involved in lay living, it's difficult to devote much time to really develop meditation. So I think for many Western people Buddhism seems to create a bit of a dilemma because of the way Buddhism is taught in the West. You come here and the teachings that we give are quite high aspects of Buddhist teaching, quite refined aspects, pointing always to meditation, pointing always to the development of awareness in order for insight, a deeper understanding, to arise. A penetration into the way things really are rather than the way they appear to be. I think for many Westerners it's very difficult to apply that teaching within the normal daily life they're living. Many Westerners who are now becoming interested in Buddhism and trying to practise the teachings of the Buddha, trying to really follow them, feel somehow a bit of conflict there.It's difficult to live your ordinary daily life with its ordinary responsibilities, commitments, social involvements, and still want to develop this degree of refinement of the Buddhist path. And it's a dilemma because it's difficult to do. If one's life is very much involved with socialising, very much involved with family, very much involved with commitments, and responsibilities, then of course one has to compromise one's time, one's energy, one's interests. You can't devote that much time to the practise of making yourself calm and clearing the mind, and developing a refined sort of introspection. And so that teaching which is so refined sometimes seems a bit out of a reach for you.The Buddha's teaching is still very applicable, very useful, very relevant even if one can't meditate every day. Even if one can't spend hours meditating, one can still appreciate the Buddha's teachings and apply a lot of that teaching. A lot of the teaching is to do with ordinary daily living, knowing how to make the best use of this life as an ordinary person. Being http://www.bswa.org/modules/icontent/index.php?page=78 (1 of 3) [02.08.2005 19:02:33]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online8 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 8more...born as a human being in Buddhism is considered a great blessing and privilege because human beings can free themselves from mechanical, habitual existence patterns. A human being can reflect on the results of living and can choose which direction to go. But one must make that choice, one must take that opportunity to make the choice. That is one must take an interest in one's life, reflecting on it.So many people want to escape from themselves and they do all sorts of things to escape from themselves because it's difficult and there are problems. So when I said that human beings have the opportunity to reflect on their lives, this is what I mean. Observing our lives. Observing the problems in our lives.The Buddha reflected on life, he reflected on his own life, he reflected on other people's lives. He observed and he came to the conclusion that the source of the problem is the ego. The ego gets in the way. Reflect on this. What is the ego? It's a sense of me. A separation, me separate from you, and when I'm separate I have my own interest. Desire and aversion only arise from ego, nothing else. Where there's no ego, there's no desire, no aversion. Desire for what? What do we desire? That which gratifies and flatters the ego. We like that, we want that, it makes the ego feel good. I see somebody, they say I'm wonderful, so I want to get close to them. What is aversion? That which challenges the ego, threatens the ego, insults the ego, humiliates the ego. The ego doesn't like that so it reacts with aversion and anger.When there is this ego present there are bound to be problems arising in relationships. When I say relationships I don't mean just relationships between you and another person, I mean in every experience in life. Every experience that you're involved in is a relationship. And where there is ego, there will be problems. That's the situation, that's why life is not ideal. The Buddha had no ego. The Buddha was at peace and he is a blessing to the world, a blessing to all beings; that's the result of having no ego.But of course, we have an ego. You can hear the Buddha's teaching, 'Everything is not self,' There is no self. But you feel you have a self. So there's an ego. What do we do with it? This is what the Buddha taught when he spoke about skilful ways of living. Learning to live within this limitation. Learning to live with an ego. Learning to work with this ego. How can one live with an ego and still create more happiness than misery? What do we do? The Dhamma the Buddha taught is something which he said is self-evident. Anyone who observes can see it. The Buddha said that if there is a problem, there's a cause. If you get rid of the cause, the problem is also removed. What is the problem? It is the problem of suffering and of unhappiness of unsatisfactoriness. The cause of it is the ego. Can you get rid of it? Not yet. So what do you do in the meantime. There are a few qualities which are absolutely essential and yet they are very much lacking in life. That's why there are so many problems today.The first quality is called 'sacca' in Pali. Sacca is like honesty, truthfulness. It's an openness, frankness, being able to share. Openness doesn't mean just giving out. Openness means that you can also receive, it's an exchange. Bring this openness into your relationships, all relationships.http://www.bswa.org/modules/icontent/index.php?page=78 (2 of 3) [02.08.2005 19:02:33]SearchUser LoginBuddhist Society of Western Australia - ArticlesJust think of meditation, you've really got to be honest with yourself, frank with yourself. Why are you meditating? Because meditation is an opening up, you are sitting there listening to yourself, not trying to distract yourself. So you need this quality of inner honesty, of being able to look at yourself and seeing what's there.The second quality which I've observed to be lacking is patience (khanti). Patience means 'space', giving a lot of 'space', allowing failings, allowing shortcomings, allowing imperfections, allowing differences. Allowing and giving room is to be patient, it's being kind. You can allow failings within yourself Allowing, giving space, being patient enough to allow people to be different, to have failings, to have good and bad sides is very important.In meditation you must be patient, you must allow the mind space, give it room. Give the mind time to settle down, to calm down. Concentration is not a forced thing, concentration is an agreement, the mind agrees to calm down, agrees to come to rest here. You can't force it. Brute force is not necessary, you have to give it this space.In a relationship give yourselves space. Allow differences. Allow imperfections. This giving of space requires a lot of humility. To accept failings in yourself, to accept failings in others requires humility, doesn't it? The ego can't tolerate failure, so you've got to be very humble to accept the nature of the body, to accept that this body is imperfect. To accept the failings and limitations of your own mind.So if you can just begin to implement some of these qualities, you will see how many problems would very, very quickly be resolved in our lives. Problems in our meditation, problems in our relationships. We would be able to cope with life a lot better. We would be at peace with life for a greater portion of the day.Ajahn Jagaro(Newsletter, January-March 1994, Buddhist Society of Western Australia)[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=78 (3 of 3) [02.08.2005 19:02:33]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorNibbana and the Paradox of HappinessAjahn Jagaro I think that all of us here this evening would share, with every other human being, the aspiration to happiness. Even a masochist wants to be happy - it's just that his or her idea of happiness is rather different. But how difficult it is for us to achieve happiness!We have moments of happiness - or at least we think we do. We associate happiness with the feeling we have when everything is going well - when everything is going our way. Then we think "Well, this is the way to happiness; just make sure that everything goes my way, make sure I get everything right, then I can be happy". But of course we all realise that such an attitude is not practical. We can move towards the goal, but never achieve it. Yet we all yearn for, and desire, happiness.One of the most interesting statements the Buddha made about happiness was with regard to Nibbana - the goal of Buddhism. He described Nibbana as the highest happiness. He also described Nibbana as the highest peace; the giving up of all desire and aversion; the relinquishment and abandonment of any form of personal, separate entity. This description does not fit our usual concept of happiness. When we think of happiness, we don't usually think of peace. Happiness is usually associated with a sense of excitement, like joyfulness, exhilaration or exuberance.So we may be a little perplexed as to what the Buddha meant by the statement that Nibbana is both the highest happiness, and peace. If, by simple logic, peace is the highest happiness, that's not very acceptable according to our normal understanding. It's nice to be peaceful, but it gets rather boring, doesn't it? How do we come to terms with this? Why should the goal of Buddhism be peace? If the Buddha had said that the goal of his teaching was love or compassion, this would have sounded more inspiring, http://www.bswa.org/modules/icontent/index.php?page=76 (1 of 6) [02.08.2005 19:02:42]Buddhist Society of Western Australia - Articlesbut he made peace the goal. Whether peace can really be happiness is something for each of us to contemplate.To understand Dhamma - to see and understand the way things are - we must use our reflective ability to look and know directly, with a bright, reflective mind; with bare awareness. We can use this quality of awareness to observe that which arises, that which happens around us, when we just stop and be, rather than become. We practise meditation in order to abide in this awareness so that we can contemplate and reflect.When you feel happy, what is that feeling? If we look at happiness, we will clearly see that within it are the seeds of unhappiness. Every happy state depends on this or that; on this person or that person. With reflective awareness we can look at our experiences and see that even when we get what we want, we are still not completely happy - just a bit more happy. How can we reach the goal of complete happiness? Can the mind be completely happy? This is why the Buddha said "the mind can be perfectly peaceful". For it is in this perfectly peaceful state that the mind is perfectly happy.There are different types of peace. Living in a quiet, secluded environment gives you a sense of tranquillity, a sense of peace. Making the mind concentrated and withdrawing from the complexity of the sensory world, as in meditation, can also give you a sense of peace. But these are very conditioned and vulnerable states. The peace that the Buddha was referring to as Nibbana, is the peace of the mind that has given up preference, liking and disliking, chasing and fighting, desire and aversion and duality. It is the peace of the mind which needs nothing and lacks nothing.Of course, this is a great mystery to us. The only way to find out what it is like is to realise it. Before you will strive to realise it, you must consider whether or not it is a worthwhile cause. Is the peaceful state of mind really happiness - ultimate happiness? Or is it just a dull and boring state of mind? I think that most people are not convinced that peace is happiness.If we contemplate, we can see that the Buddha pointed to peace, rather than love or compassion, because if the mind is not at peace, then those qualities cannot bring us true happiness. If the mind is clinging, chasing, fighting and biased, then love and compassion will lead only to suffering.Why, if love is such a happy state, does so much pain arise from it? Could it be because that kind of love is not the love of a peaceful mind? The Buddha pointed to the peaceful mind because, if one achieves it, the rest comes automatically, spontaneously and naturally. Love and compassion are natural expressions of the peaceful mind; they are pure and result in no suffering.When we are not peaceful we see the mind moving, chasing something, because we need to be reassured and loved. We need to have and achieve and be successful. We need praise and recognition. We need all of this because we feel insecure. When we are not peaceful, the mind is generally fighting. It fights that which threatens our self, our self-esteem, our pride or our ego. And what's the response? The need to conquer, to defeat, to http://www.bswa.org/modules/icontent/index.php?page=76 (2 of 6) [02.08.2005 19:02:42]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginannihilate. This is not a peaceful existence. When we live this way we are living in hell - in a constant war zone.One of the realms of existence in Buddhist cosmology is that of the Hungry Ghosts, the Petas. Symbolically they are represented as gigantic, bloated bodies with very small mouths. They can never get enough of any food or liquid to feed themselves and are always hungry, always thirsty. We may not look like them, but quite often - to a lesser degree - we live that way. In another realm are the Green Giants which, unsurprisingly, are green and giant-size. They have fangs and big eyes, like Titans - big, ugly, monstrous, warrior types of beings.Hungry Ghosts and Green Giants symbolise the two realms of desire and aversion, those movements of the mind that fight, chase, want and need. Of course you have to eat, you need clothing, medicine and shelter, but a lot of our chasing is not for these basic needs, but from an emotional need; from a lack of peace. We chase things for reassurance. People find reassurance in many different areas - food, for example. Eating sweets is emotionally reassuring. It appeases our insecurity. We seek after praise, too. Why? Again, reassurance. To be attractive is reassuring because I am then worth something. I need this reassurance continuously because I am a separate entity - a little me who feels vulnerable. This process drives the movement of the mind. You must contemplate for yourself just how much of the lust for power, gratification, praise and position comes from this process. Each person must discover the answer alone.This process sets up an opposite one. With the movement to chase and seek because of inner insecurity, there also comes, automatically, the fighting tendency. Anything that threatens me, or tends to increase my insecurity, is my enemy. If someone challenges you, what is your response? If they say "I don't agree with that... I think that is wrong... I don't think that's a good way to do it..." - what happens in that moment? The mind goes into an alert, defensive posture. What are we defending - the view? Most of us don't really care so much about the view. What we are really defending is the self - myself, and the more insecure we are, the more strongly we react to any challenge. That is why people who are very aggressive are quite often the most insecure, because they are the ones who feel the greatest threat from any challenge.That's the Titan, the green colour, with the fangs and bloated eyes. Notice how that image makes us very aware of how we feel when challenged. We start to get very hot, our eyes begin to bulge and we grit our teeth, ready for a fight. This is suffering - it is not peaceful. Whether we win or lose, it's suffering. This is why the Buddha said "The victor only gains enmity, the longer he dwells in his hatred. Happy live the peaceful, for they have given up victory and defeat".To get an idea of this peacefulness, we practise meditation. We begin to see that the peaceful mind is actually a very, very happy mind. The mind that is not chasing or fighting is self-sufficient and free from fear. It is both peaceful and happy. This does not mean that it is passive or dull, only that it is no longer under a state of seige. Now there can be real love and compassion - the natural expression of the mind when there is no self to get http://www.bswa.org/modules/icontent/index.php?page=76 (3 of 6) [02.08.2005 19:02:42]SearchBuddhist Society of Western Australia - ArticlesUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online8 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 8more...in the way.Now one begins to think that peace is a desirable thing, a worthwhile goal to strive for. It seems so far away - how do we get there? Life seems so complex, it seems to demand that we chase and fight. Is the attainment of peace really possible for a human being, or is it just a fantasy that will remain forever unrealised?Well, why not try it and see what happens? How much peace can you bring into your life? Whatever extra peace one can bring in must be worthwhile. You can see the peacefulness of the mind right now, when you stop chasing and fighting. You are not dead - just peaceful. And if you can do it for this moment, you can do it for every moment.We have to develop this practice of remembering to be peaceful in the moment, by remembering that being peaceful simply means not chasing, not fighting; being aware in this moment, so that our natural wisdom can operate. Then our natural wisdom, our natural love, our natural compassion, can all arise spontaneously. It is greed for self that makes us go around chasing and fighting; that makes us into Hungry Ghosts and Titans; that makes us unpeaceful.Try to remember, do it now and do it every moment. This is the goal, the purpose of the spiritual life - to be peaceful. It's enough that conditions can make you uncomfortable, why allow them to make you miserable? Why should you allow so many things to have power over your heart?How many things cause the mind to race out and become this craving and wanting Hungry Ghost? What trivial, useless things? And why should some other trivial thing cause you to become a Titan, this aggressive person caught in a battle to prove that you are right and you are better? And when you win, what do you win? The enmity of the other. And what do you feel when you win? Quite often you feel sorry that you were so harsh, so cruel, that you beat somebody. It is not a very joyful or happy feeling, especially if you beat somebody you care for - and they are so often the people with whom we have most of our arguments. The person who has been defeated feels hurt and resentful. Is all that worthwhile? Why do we allow that to happen when we could live so much more peacefully? It is because we forget to be peaceful. It is because we forget to be awake. It is because the mind clings; the mind gets lost chasing and fighting because of its insecurity.We need to understand this whole process by observing ourselves. It's not just a matter of wanting to be happy or wanting to be peaceful. We have got to see why we are not happy, why we are not peaceful. The more we see it, of course, the more we can solve the problem. And solving the problem doesn't necessarily mean going anywhere or doing anything very special, other than remembering to be peaceful.This is why the practice of meditation is so important. It is a training of the mind to be awake, to see clearly, and to have the wisdom that enables us to be peaceful. Every meditation is a training. You sit there, you have pain in your legs, is that peaceful? Is that suffering? Normally, if there is pain in the http://www.bswa.org/modules/icontent/index.php?page=76 (4 of 6) [02.08.2005 19:02:42]User LoginBuddhist Society of Western Australia - Articleslegs, we try to get away from it - we either move or do something, because it is annoying. But in meditation, we don't do that immediately. If one is able to remember, to abide in mindfulness, then it's just pain in the legs. We experiment with developing peace by not chasing and not fighting for a pleasant, comfortable posture. Can the mind be peaceful while the pain is still there? Experiment. Just stop and be awake, and don't chase or fight, or dwell on aversion. Then the mind remains peaceful. Extend this to more and more opportunities that arise during the day.In Thailand, if they really want to insult somebody, they call him a dog. Ajahn Chah used to say "If somebody calls you a dog, you just look around and see if you have a tail. If you have got a tail, then you know they are right. If you can't see a tail, then don't worry about it. You are not a dog, so what's the problem?". Normally, if somebody insults us, we have to fight to reassert ourselves. We dwell on the aversion and spend a lot of time building anger, preparing for war. You have got to get all your ammunition ready if you are going to war. We start thinking negative, aggressive thoughts and shoot our mouths off with aggressive, hurtful words. And this is not at all peaceful - nothing is achieved, no peace. Dwelling on anger not only creates more anger within yourself, but in the other person as well.Stop the mind from dwelling on anger and negative thoughts. Allow the mind to be peaceful and not to fight. From a peaceful mind there may be something to say - but not in anger or hatred.There are many opportunities to be peaceful in our lives. It is only required of us that we remember to be peaceful. It's not a secret, it's just this much: remembering, and being awake enough, to be peaceful; not allowing the things around us to have power over our hearts. If the mind abides in this peacefulness, it will begin to experience the happiness resulting from being free; the happiness that has no blemish because it has no fear.I would like to encourage all of you to try to begin each day by making the mind peaceful. The meditation exercise that we do is just a skilful means for getting to know the peaceful mind. The peaceful mind is sensitive to the moment. Get a feel for that in the morning, say, when you practise meditation. Get a feel for the mind that is quiet, that is not chasing, is not fighting, is not anxious, is not frightened. Get a feel for the mind that is just peaceful, awake and sensitive.Try to maintain that awareness during the day. Of course, you will forget, but try to remember again, and centre yourself in this peacefulness. Don't worry that you won't be able to deal with life, that you won't be able to do the things that you have to do. You will do everything, and you will do it better. The more we do this practice, the more skilled we become; the more peaceful and happy our lives become. The happier our lives become, the more peaceful and happy become the lives of everyone around us. Have you noticed how people respond to you when you feel peaceful and happy? But if you feel happy in an unpeaceful way, how do people respond to you then? Just notice it. Sometimes, people who are very happy but are not peaceful are very irritating. And, if they are miserable and not happy, then they are even more irritating. But, if they are peaceful and happy, other people have quite a good response. They are positively affected because a http://www.bswa.org/modules/icontent/index.php?page=76 (5 of 6) [02.08.2005 19:02:42]Buddhist Society of Western Australia - Articlespeaceful and happy person is also a very sensitive, balanced person. The excited, exuberant, over-active, happy-go-lucky, party behaviour which we commonly associate with happiness, quite often comes from insecurity. It is a movement of the mind that attempts to reassure oneself that one is a particular type of person, and it comes from insecurity, not peace. That is why it irritates so many people.When we are peaceful and happy we can live our lives fruitfully. Don't think you won't be able to do anything. You can do everything quite well, everything that is worthwhile doing, anyway. Maybe you won't be able to get into those heated arguments and fighting confrontations, but do you really need that? When we are peaceful, we are happy, and when we are happy and peaceful, the people around us will benefit from our happiness and peacefulness.So try to establish this state of peace from the very beginning of your day. Try to sustain it throughout the day. Try to end the day in this way. And, every day, take one more step, and cultivate this path - the path to peace and happiness. Don't be disappointed by failure. Don't be disappointed by forgetfulness. Just remember, and start again.I offer these reflections and contemplations for you this evening, just as a suggestion, so that you may consider it and do as you think fit.From a talk given by Ajahn Jagaro(BSWA Newsletter, July-Sept 1995)[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=76 (6 of 6) [02.08.2005 19:02:42]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorWALKING MEDITATION IN THE THAI FOREST TRADITIONBy Ajahn NyanadhammoThis discourse is adapted from Dhamma talks given by Ajahn Nyanadhammo at Dhammaloka Buddhist Centre, 31st of July, 1992 and Bodhinyana Forest Monastery, 22nd of January 2002, Western Australia.IntroductionIn this discourse, I want to focus on the nuts and bolts of walking meditation. I shall address the how, when, where and why of this form of meditation. I intend this discourse to include both practical instructions of the technical aspects of walking meditation and instructions for creating the quality of mind that leads to concentration, insight and wisdom through the physical activity of walking meditation.The Buddha stressed developing mindfulness in the four main postures of the body: standing, sitting, lying down and walking (DN 22, MN 10). He exhorted us to be mindful in all these postures, to create a clear awareness and recollection of what we are doing when we are in any particular posture.When you read about the lives of the monks and nuns at the time of the Buddha, you see that many obtained the stages of Enlightenment while on the walking meditation path. Walking meditation is called Cankama in Pali. Walking meditation is an activity in which one can focus and concentrate the mind and develop investigative knowledge and wisdom as well.Some people find that they are naturally drawn to doing walking meditation, because they find it easier and more natural than sitting meditation. When they sit they feel dull, or they're tense, or they are easily distracted. Their mind doesn't http://www.bswa.org/modules/icontent/index.php?page=67 (1 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articlescalm down. If this is the case with you, don't just persevere; try a change of posture and do something new. Do something different; experiment with standing meditation or try walking meditation. This new meditation posture may give you some other skilful means of applying the mind. All of the four postures of meditation are just techniques, methods for developing and training the mind.Try and develop walking meditation; you may start to see the benefits of it. In the Forest Meditation Tradition in Northeast Thailand, there is a great emphasis on walking meditation. Many monks will walk for long hours as a way of developing concentration -- sometimes as much as ten or fifteen hours a day!The late Ajahn Singtong used to do so much walking meditation that he would make a rut in his walking path, and the novices would have to come and fill in the hollow. The sandy path that he used for walking meditation would actually become hollow because he would walk so many hours a day -- sometimes up to fifteen or more hours a day! I know of another monk who walked meditation so much that he wouldn't bother to go into his hut at night. When he got really tired after walking meditation all day and late into the night, he would lay down right there on the meditation path and use his fist as a pillow. He would go to sleep with mindfulness, having made a determination to get up the moment he woke. As soon as he woke up, he would start walking again. He basically lived on his walking meditation path! That monk was quick to attain results in his practice.Here, in the West, there is not such an emphasis on the practice of walking meditation. This is why I would like to describe the process and recommend it to you to compliment your sitting practice. These instructions will hopefully help you develop your repertoire of meditative techniques - in both formal meditation and in your daily life. As so much of life is taken up with the activity of walking, if you know how to apply awareness to that, then even simply walking about in your house can become a meditation exercise.The Five Benefits of Walking MeditationThe Buddha spoke of five benefits of walking meditation (AN, III, 29). In the order that he listed them in this Sutta, they are as follows: It develops endurance for walking long distances; it is good for striving; it is healthy; it is good for the digestion after a meal, and the concentration won from walking meditation lasts a long time.Good for Developing Endurance for Walking Distances. The first benefit of walking meditation is that it leads to endurance in walking distances. This was particularly important at the time of the Buddha when most people travelled by foot. The Buddha himself would regularly go wandering from place to place walking up to sixteen kilometres a day. So he recommended that walking meditation be used as a way of developing physical fitness and endurance, for walking distances.Forest monks, these days still go wandering; it's called Tudong. They take their bowl and robes and walk seeking out secluded places to meditate. In preparation to go out wandering, they progressively increase the amount of walking meditation so as to develop their physical fitness and endurance. They increase the number of hours of walking meditation a day to at least five or six hours. If you are walking an average of four or five kilometres an hour and doing five http://www.bswa.org/modules/icontent/index.php?page=67 (2 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articleshours of walking meditation a day, the number of kilometres builds up.Good for Striving. Striving, especially to overcome drowsiness, is the second benefit. While practising sitting meditation, meditators may find that they tend to slip into tranquil states, but if they are a bit too "tranquil", without awareness, then they may start nodding or even snoring. Time goes quickly, but they don't have any clarity or awareness even though it feels "peaceful". Without mindfulness and awareness, meditation can turn into dull "tranquillity" because it has been overcome by sloth and torpor. Developing walking meditation can counteract this tendency.As an example, Ajahn Chah, used to recommend once a week that we stay up all night. We would sit and walk meditation throughout the night. One tends to get very drowsy by one or two in the morning, so Ajahn Chah would recommend doing walking meditation walking backwards as a way of overcoming drowsiness. You don't fall asleep walking backwards!I remember once at Bodhinyana Monastery in Western Australia going out early one morning, around five o'clock, to do some walking meditation. I saw one of the laymen, who was staying for the Rains Retreat in the monastery putting forth great effort to overcome drowsiness. He was actually walking meditation up and down the top of the six-foot high wall in front of the monastery -- very mindfully walking up and down on top of the wall! I was a little concerned that he might fall and hurt himself. However, he was actually putting great effort and care into being mindful of each step and, in the process of overcoming drowsiness by developing a highlighted sense of alertness, effort and zeal.Good for Health. The Buddha said that walking meditation leads to good health. This is the third benefit. We are all aware that walking is considered a very good form of exercise. We even hear of "power walking" these days. Well we are talking about "power meditation", developing walking meditation as both a physical and mental exercise. This way walking can be used both as a good form of exercise, and as a way to cultivate the mind. But to get both benefits, we have to bring awareness to the process of walking, instead of just walking and letting the mind wander off thinking of other things.Good for Digestion. The fourth benefit of walking meditation is that it is good for the digestion. This is particularly important for monks who eat one meal a day. After a meal, the blood goes to the stomach and away from the brain. Thus one can feel drowsy. Forest Monks stress that after a meal one should do a few hours of walking meditation, because walking up and down helps the digestion. For lay meditators too if you have had a heavy meal, instead of going to bed, go out and do an hour of walking meditation. It will help with physical well being and be a chance to cultivate the mind.Good for Sustaining Concentration. The fifth important benefit of walking meditation is that the concentration that arises out of walking meditation sustains itself for a long time. The walking posture is actually quite a coarse meditative posture compared to sitting. While sitting, it's easy to maintain one's posture. We have our eyes closed so there are no visual sense stimuli, and we're not engaged in any bodily movement. So sitting, in comparison to walking, is a very refined posture in terms of the activities involved. Even standing is a more refined physical posture, because there is no movement taking place. The "Lion Posture", http://www.bswa.org/modules/icontent/index.php?page=67 (3 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articleslying down on our right side, is even a more refined meditative posture again.When we are walking there is a lot of sensory input. We are looking where we are going; thus there is visual input, and also there is sensory input from the movement of the body. Therefore if we can concentrate the mind while walking, and receiving all this sensory stimuli, then when we change from that posture to a more refined one, concentration becomes easier to maintain. That is, when we sit down the strength of mind and power of that concentration carries over easily to this more refined posture.Whereas if one has developed concentration only in the sitting posture when one gets up from that position and begins coarse bodily movements like walking, it's harder to maintain that state of concentration. This is because one is moving from the refined to the coarse. So we see that walking meditation can help to develop strength and clarity of mind, and a concentration that can carry over into other less active meditation postures.Setting Up for Walking MeditationFinding a Suitable PlaceHow does one do walking meditation? Firstly, we find a quiet place with few distractions, suitable for a walking meditation path. The place where the Lord Buddha did walking meditation at Bodhgaya after his Enlightenment still exists to this day. His walking path was seventeen steps long. These days the Forest Monks tend to make their walking meditation paths much longer. They can be up to thirty steps long. The beginner may find thirty paces a bit too long for them because their mindfulness is not yet developed. By the time they get to the end of the path, the mind may have been "around the world and back". Remember, walking is a stimulating posture, and initially the mind tends to wander a lot. It is usually better for beginners to start off on a shorter path; fifteen paces would be a good length.If you are going to walk meditation outside, find a secluded place where you won't be distracted or disturbed. It is good to find a walking path that is slightly enclosed. It can be a distraction to walk in an open area where there is a view, as you may find that the mind is drawn out to the scenery. An enclosed area is especially suitable for speculative personalities who like to think a lot; it helps to calm their minds down (Vsm, III, 103). If the path is closed in, it tends to bring the mind inwards, into one's self and towards peace.Preparing the Body and MindOnce you have chosen a suitable path, stand at one end. Stand erect. Put the right hand over the left in front of you. Don't walk with your hands behind your back. I remember Tan Ajahn Tui, a meditation master who visited our monastery, commenting when he saw one of the guests walking up and down with their hands behind their back: "He's not walking meditation, he's going for a stroll". He made that remark because there was not enough clear determination to focus the mind on walking meditation, by placing the hands in front -- to differentiate that from just walking.http://www.bswa.org/modules/icontent/index.php?page=67 (4 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articles Main MenuThe practice is to develop Samadhi, and that takes focussed effort. The Pali word Samadhi means focussing the mind, developing the mind to one-pointedness by gradual degrees of mindfulness and concentration. To focus the mind, one has to be diligent and determined. This firstly requires a degree of physical as well as mental composure. One begins composing oneself by clasping the hands in front. Composing the body helps to compose the mind. Having thus composed the body, one should then stand still and bring awareness and attention to the body. Then raise one's hands together in Anjali, a gesture of respect, and with one's eyes shut reflect for a few minutes on the qualities of the Buddha, the Dhamma and the Sangha (Buddhanusatti, Dhammanusatti and Sanghanusatti).You can contemplate having taken refuge in the Buddha -- on the Wise One, on He who Knows and Sees, the Awakened One, the Fully Enlightened One. Reflect in your heart on the qualities of the Buddha for a few minutes. Then recall the Dhamma - the Truth that you are striving to realise and cultivate on the walking meditation path. Finally, bring to mind the Sangha -- especially those fully Enlightened ones who have realised the truth by cultivating meditation. Then bring the hands down in front of you and make a mental determination on how long you are going to walk meditation, be it half an hour, one hour, or more. However long you determine to walk for, stick to it. In this manner you are nurturing the mind at that initial stage of the meditation with zest, inspiration and confidence.Also it's important to mention, when walking, to remember to keep the eyes cast down about a metre and a half in front. Don't be looking around distracted by this or that. Keep awareness on the feeling at the soles of the feet, and in this way, you develop more refined attention, and clear knowing.Choosing a Meditation Object and Getting StartedThe Buddha taught forty different meditation objects (Vsm, III, 104) many of which can be used on the walking path. However some are more suitable than others. I'll discuss a number of these meditation objects here beginning with the most common: awareness of the walking posture itself.Awareness of the Walking PostureIn this method, while walking you place all your attention at the soles of the feet, on the sensations and feelings as they arise and pass away. (This is assuming that you may be walking bare footed, as most monks do. However you can do it with some shoes on, especially if they are light soled shoes.) As you begin walking these feelings will change. As the foot is lifted and comes down again into contact with the path, a new feeling arises. Place your awareness on that sensation, as it is felt through the sole of the foot. Again as the foot lifts, mentally note the new feeling as it arises. When you lift each foot and place it down, note the sensations felt. At each new step, certain new feelings are experienced and old feelings cease. This should be known with mindfulness. With each step there is a new feeling experienced - feeling arising, feeling passing away; feeling arising, feeling passing away.In this method, we place mindfulness on the feeling of walking itself, on each step taken, on the vedan (pleasant, unpleasant or neutral sensations). We are http://www.bswa.org/modules/icontent/index.php?page=67 (5 of 11) [02.08.2005 19:02:53]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online8 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 8more...aware of whatever type of vedan arises at the soles of the feet. When we stand, there is a sensation, a feeling, of the contact with the ground. This contact can produce pain, heat or other sensations. We place our mindful attention on those feelings, knowing them fully. When raising the foot to take a step, the feeling changes as soon as the foot loses contact with the ground. When we place that foot down, again a new feeling arises as the foot comes into contact with the ground. As we walk, feelings are constantly changing and arising anew. We mindfully note this arising and passing away of feeling as the soles of the feet lift off or touch onto the ground. In this way we are keeping our full attention just on the sensations of walking.Have you ever really noticed before the feelings in the feet as you walk? They happen every time we walk, but we tend not to notice these subtle things in life. When we walk, our minds tend to be somewhere else. Walking meditation is a way of simplifying what we're doing when we're doing it. We're bringing the mind to the "here and now", being one with walking when walking. We are simplifying everything, quieting the mind by just knowing feeling as it's arising and passing away.How fast should you walk? Find your own pace. Ajahn Chah, recommended walking naturally, not too slow or too fast. If you walk fast, you might find it very difficult to concentrate on the sensation of feeling arising and then passes away. You may need to slow down a bit. On the other hand some people may need actually to speed up. It depends on the person. You have to find your own pace, whatever works for you. You can begin slowly at first then gradually come to your normal walking pace.If your mindfulness is weak (meaning your mind wanders a lot), then walk very slowly until you can stay in the present moment of each step. Start by establishing mindfulness at the beginning of the path. When you arrive in the middle of the path, then mentally ask yourself, "Where is my mind? Is it on the feeling at the soles of the feet? Am I knowing the contact here and now, at this present moment?" If the mind has wandered off, then bring it back to the sensations at the feet again and continue walking.When you get to the end of the path, turn slowly around and re-establish your mindfulness again. Where is the mind? Does it know the feeling at the soles of the feet? Or has it wandered off? The mind tends to wander elsewhere chasing thoughts of: anxiety, fear, happiness, sorrow, worries, doubts, pleasures, frustrations and all the other myriad thoughts that can possibly arise. If mindfulness of the meditation object is not present, re-establish it first, and then start walking back. Re-establish the mind on the simple act of walking, and then begin to walk back to the other end of the path. When you get to the middle of the path, you should note, "I am now at the middle of the path" and check again to see if the mind is with the object. Then once you arrive at the end of the path mentally note, "Where is the mind?" In this way, you walk back and forth mindfully aware of the feelings arising and passing away. While walking, constantly re-establish your mindfulness -- pulling the mind back, drawing the mind inward, becoming aware, knowing the feeling at each moment as it is arising and passing away.As we sustain mindfulness on the sensations and feelings at the soles of the feet, we will notice that the mind gets less distracted. The mind is less inclined to go http://www.bswa.org/modules/icontent/index.php?page=67 (6 of 11) [02.08.2005 19:02:53]User LoginBuddhist Society of Western Australia - Articlesout to things that are happening around us. We become calmer. The mind will become tranquil. The mind settles down. Once the mind becomes tranquil and calm, then you'll find that the walking posture becomes too coarse an activity for this quality of mind. You just want to be still. So stop and stand and allow the mind to experience this calm tranquillity. This is known as Passaddhi; it is one of the factors of enlightenment.If while walking the mind becomes very refined, you might even find that it's actually impossible to continue. Walking involves the mental volition to move, and your mind may be too involved in the meditation for that. So stop and stand on the walking meditation path and continue the practice in that position. Meditation is about the work of the mind, not necessarily about any particular posture. The posture is just a convenient means to enhance the work of the mind.Concentration and tranquillity work together with mindfulness. Combined with the factors of energy, investigation of Dhamma, joy, and equanimity; these are the "Seven Factors of Enlightenment". When in meditation the mind is tranquil, then because of that tranquillity there will arise a sense of joy, rapture, and bliss. The Buddha said that the bliss of peace is the highest happiness, (MN, I, 454) and a concentrated mind experiences that peace. This peace can be experienced in our lives.Having developed walking meditation in a formal context, then when we are walking around in our daily lives -- going to the shops, walking from one room to the other or even walking to the bathroom -- we can use this act of walking as meditation. We can be aware just of walking, simply being with that process. Our minds can be still and peaceful. This is a way of developing concentration and tranquillity in our daily lives.Taking a Sitting Meditation Object on to the Walking PathIf while sitting meditation the mind becomes calm, then when you do walking meditation you can use that same meditation object. However with some very subtle meditation objects, such as the breath, the mind must have attained a certain degree of stability and calmness first. If the mind is not yet calm enough and you try to start walking meditation focusing on the breath, it will be very difficult, as the breath is a very subtle object of attention. In this case, it is better to begin with a coarser object of meditation, such as the sensations of feeling's arising at the feet.There are many meditation objects that can transfer well from the sitting to the walking posture, for example, the Four Divine Abidings of: Loving-kindness, Compassion, Appreciative Joy and Equanimity. As you pace back and forth develop the expansive thoughts based on loving-kindness, "May all beings be happy, may all beings be at peace, may all beings be free from all suffering". Use the walking posture as a complement to sitting; develop meditation on the same object but in a different posture and situation."Searching for Buddho" -- Choosing a MantraIf while doing walking meditation you find that you're getting drowsy, then you http://www.bswa.org/modules/icontent/index.php?page=67 (7 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articlesmay need to activate the mind using a mantra, rather than calm it, so that it becomes more focussed and awake. Use a mantra like Buddho, repeating the word quietly to yourself over and over and over again. If the mind still wanders, then start saying Buddho very quickly, and walk up and down very fast. As you walk, recite Buddho, Buddho, Buddho. In this way, your mind can become very focussed very quickly.When Tan Ajahn Mun, the famous forest meditation teacher, was among the hill tribes in North Thailand, they didn't know anything about meditation or meditation monks. However the hill tribe people are very inquisitive. When they saw him walking up and down on his path, they would follow him in a line. When he got to the end of the path and turned around, the whole village would be standing there!They had noticed him walking back and forth with his eyes cast down and had assumed he was searching for something. They enquired, "What are you looking for, Venerable Sir? We can help you to find it." He skilfully replied, "I'm looking for Buddho, the Buddha in the heart. You can help me to find it by walking up and down on your own paths looking for the Buddha". And with this simple and beautiful instruction many of those villagers began meditating, and Tan Ajahn Mun said they obtained wonderful results.Contemplations: Investigating the Way Things AreInvestigation of Dhamma (Dhammavicaya) is one of the Factors of Enlightenment, and this type of contemplation on the teachings and the laws of nature can be employed while walking up and down the meditation path. This doesn't mean that one just thinks or speculates over any old thing. Rather, it is constant reflection and contemplation of the Truth (Dhamma).Investigating Change (Anicca). For example, one can contemplate Impermanence by observing the process of change, and seeing all things as subject to change. One develops the perception of the arising and passing away of experience. "Life" is a continual process of arising and passing away, and all conditioned experience is subject to this. By contemplation of this Truth, one sees the characteristics of existence. One sees that all things are subject to change. All things are not satisfactory. All things are not self. One can investigate these characteristics of nature on the walking meditation path.Throughout the history of Buddhism, many monks and nuns have attained insight, wisdom and Enlightenment while on the walking meditation path; through the investigation of the Truth. In the Forest Monastic Tradition every aspect of our life is treated as an opportunity for meditation. Meditation is not just for when seated on our meditation cushions. All the processes of life are opportunities for us to investigate reality. We strive to know things as they are, that things arise and pass away -- to understand reality as it actually is.Recollecting our Generosity and Virtue. The Buddha continually stressed the importance of generosity (It, 26) and virtue (SN V, 354). While on the walking path, one can develop the recollections of one's virtue or of one's generosity. Walk up and down and ask yourself, "Today, what acts of goodness have I done?"http://www.bswa.org/modules/icontent/index.php?page=67 (8 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - ArticlesA meditation teacher I stayed with, named Tan Ajahn Gunhah, often used to comment that one reason meditators cannot get peaceful is because they haven't done enough goodness during the day. Goodness is a cushion for tranquillity, a base for peace. If we've done acts of kindness during the day - having said a kind word, done a good deed, been generous or compassionate -- then the mind will experience joy and rapture. Those acts of goodness, and the happiness they naturally bring, become the conditional factor for concentration and peace. The power of goodness and generosity leads to happiness, and it is that wholesome happiness which forms the foundation for concentration and wisdom.The recollection of good deeds is a very good meditation subject when the mind is restless, agitated, angry, or frustrated. When the mind lacks peace, then recollect your past kind actions. This is not to try to build up one's ego, but it is actually a celebration of goodness and wholesomeness. Acts of goodness, virtue and generosity bring joy into the mind, and joy is a Factor of Enlightenment (SN, V, 68).Recollect acts of generosity. Reflect on the benefits of giving. Recall one's virtue. Contemplate the purity of harmlessness, the purity of honesty, the purity of propriety in sexual relations, the purity of truthfulness, the purity of non-confusion of mind by avoiding intoxicants. All of these recollections can serve as meditation objects on the walking path.Recollecting the Nature of the Body. We can meditate on death and dying or on the non-beautiful nature of the body, on the Asubha contemplations -- corpses in various stages of decay. We can visualise taking this body apart, just as a medical student would dissect a body. We "peel off" the skin and "see" what's underneath, -- the layers of the flesh, the sinews, the bones, the organs. We can mentally remove each one of the organs from the body so it can be investigated and understood. What's the body made of? What are its component parts? Is this me? Is it permanent? Is it worthy of being called a self?The body is just an aspect of nature, like a tree or a cloud - no different. The fundamental problem is the attachment to the body; where the mind clings to the view that this body is my body, delights in my body, delights in other people's bodies. This is me. This is self. I own this.We can challenge this attachment to the body through contemplation and investigation. We take up the object of the bones of this body. We visualise a bone as we are walking meditation, seeing it bleach, break up and return to the earth element. Bone is calcium and is absorbed into the body through the consumption of vegetable and animal matter; it comes from earth. Chemicals come together to form bone, and eventually that bone will return to earth. Calcium just goes back to calcium; there is no quality of my calcium or someone else's. Earth just goes back to earth; the element returns to its natural form. This is not me; this is not mine; this is not worthy of being called a self. We meditate on and break down a bone to its elements and return them back to the earth. We re-establish it again and break it down again, and we carry on this process continuously until clear insight arises.If you are meditating on the body in this way and you haven't yet completely broken down the object of meditation into the four elements (earth, air, fire and water) and then re-constituted it, the work of the meditation is not yet finished. http://www.bswa.org/modules/icontent/index.php?page=67 (9 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - ArticlesThe mental exercise is not yet complete; the work is not done. Keep at it. Continue walking. Walk up and down and investigate until you are able to establish the perception in the mind of seeing the Asubha in the Subha - to see the non-beautiful, the non-delightful, and the non-attractive in what is assumed to be beautiful, delightful and attractive. We break this body down and turn it back to its natural elements, in order to see it as it really is.The training of the mind to investigate nature leads to wisdom. By repeating these exercises of breaking the body down into its four elements: earth, air, fire and water, the mind sees and understands that this is not me, not mine, not self. It sees that the four elements that constitute this body are just aspects of nature. It is the mind that attaches to the view that the body is self. So we challenge that attachment; we don't accept it blindly, because it is that attachment which causes all our suffering.Other contemplations. Another meditation object the Buddha recommended was to reflect on peace, and the nature of peace (Vsm, 197). Yet another is to consider the qualities of Enlightenment. Alternatively one can walk up and down reflecting on the qualities of the Buddha, the qualities of the Dhamma, or the qualities of the Sangha. Or one can recollect heavenly beings, Devas, and the qualities needed to become a heavenly being (Vsm, III, 105).A Few Words of Caution About Contemplation. There are so many meditation objects in the Buddhist repertoire of meditation. Your meditation object should be chosen carefully. Select a meditation object that stimulates the mind when the mind needs stimulating, or pacifies the mind when the mind needs calming. But a word of caution is needed when using these contemplations on the walking path that the mind doesn't go out into speculative thought and drift off. This is very easy to do. This is why we have to be very mindful and to note at the beginning of the path, the middle and the end of the path: "Am I really with my meditation object or am I thinking about something else?" If you are walking up and down on a meditation path for four hours, but there is only mindful awareness for one minute during that four hours. You have only meditated for one minute.Remember it's not how much meditation we do, it's the quality of that meditation that counts. If while you are walking the mind is wandering off elsewhere, then you're not meditating. You're not meditating in the sense that the Buddha used the word meditation, as Bhvana or mental development (AN, III, 125 - 127). It's the quality of mind rather than the quantity of meditation that one does that is important.ConclusionIn this discussion on walking meditation, I hope to have given you something that will extend your repertoire of meditation techniques. Walking meditation is something that you can use in your daily life when you are active, as well as when you are doing formal meditation. Walking meditation, can be another mode for developing the mind. Walking meditation gives work for the mind to do. If you have problems with drowsiness, don't just sit there nodding; get up and put the mind to work. This is Kammatthna -- the fundamental work of the mind.In the Forest Tradition whenever a meditation teacher goes to a monastery, http://www.bswa.org/modules/icontent/index.php?page=67 (10 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articlesamong the first places he heads to are the monks' meditation paths, to see how many footprints are on them. And if those meditation paths are well worn, then that is considered a sign of a good monastery.May your walking path be well worn.AbbreviationsAN Anguttara NikayaDN Digha NikayaIt ItivuttakaMN Majjhima NikayaSN Samyutta NikayaVsm Visuddhimagga[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=67 (11 of 11) [02.08.2005 19:02:53]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by TheEditorThe Spiritual FacultiesAjahn NyanadhammoAjahn Nyanadhammo is the vice-abbot at Bodhinyana Monastery in Western Australia. He made his first visit to Europe in the spring of 1998. The following is from a talk given at Cittaviveka in June, 1998.A Dhamma theme which is very close to my heart is the five indriya - the Five Spiritual Faculties. These Five Spiritual Faculties are the qualities of practice, the qualities of mind that one needs to bring to the spiritual path. There's saddha, which is faith; viriya, energy; sati, mindfulness; samadhi, which is calm concentration; and panna, wisdom. They become powers of mind through which the mind becomes very dynamic and can end suffering.Saddha is often translated as faith, confidence or conviction. The Buddha said that faith comes from having seen that the human condition is unsatisfactory. It is imperfect, wrought with dissatisfaction, discontentment, pain, grief, fear, and anxiety. Having seen that, then the mind naturally seeks a path out of that state. It questions the meaning of life and how to find inner happiness.So this faith looks for a path out of suffering. For people who come across the Buddh's words, to hear that there is a cause for unsatisfactoriness and that there is the ending of unsatisfactoriness and a path to practise for that release: that brings this faith. It's often because we haven't understood dukkha - or because we think that dukkha shouldn't occur - that we don't leap forth to find a way out.Recently a lady came to speak with me explaining that a friend of hers had just given birth to a child, and the child had died. She was very upset because she was going to be the godmother, and she said, "This shouldn't happen, this is unfair." So there is the presumption that life should be fair. But with experience, http://www.bswa.org/modules/icontent/index.php?page=64 (1 of 6) [02.08.2005 19:03:03]Buddhist Society of Western Australia - Articleswe start to see and understand that life isn't always fair. So dukkha is the unfairness of existence. It is not a fair abiding.So, having seen dukkha, we seek a way out. In the case of that lady: having experienced suffering, she came to the monastery and decided that she would practise Dhamma and share the merits of her practice with that deceased child. She began seeking a way of dealing with suffering.When the Buddha described faith he talked about faith in four aspects: faith in the Buddha, the person who has become fully enlightened in this world and teaches a path out of dukkha, and in the Dhamma, those teachings of the Buddha; and in the Sangha those monks, nuns and lay-people who have realised that truth in their own lives; and in the Training. This last one means having faith that this practice we're doing will yield results. Faith in the training also intrinsically implies faith in our own abilities to realise truth: faith that we can do it.The lack of conviction in our own ability to do the practice is a common obstacle, so one of the responsibilities of a teacher is to encourage and uplift people. This was one of the things that Ajahn Chah often did. I remember one time having a few difficulties and going to him. He was chatting, and he turned to me and said, "Tan Nyanadhammo, you've got very few defilements." That was at a time when it seemed like my mind was full of defilements! But just those few words gave encouragement. There was another occasion when I was newly ordained. The food in Ajahn Chah's monastery was extremely basic: sticky rice, leaves, curries - which were all put in one pot together - and a few bananas, and that was it. As there was very little, some of the monks would get up to serve out the food. You sat with your bowl in front of you and they put the food in your bowl: you didn't have a choice, you could only say what you didn't want. One of the Western monks was asked to get up and hand out the food, but he refused, because if he got up then he couldn't watch his bowl and thereby prevent the Thai monks from putting things in it that would upset his stomach. And because of that they asked me to get up in his place.A couple of days later we went on the same alms-round together into the village, and, as we were coming back to the dining-hall, this monk started complaining about the monks who hand out the food. Self-righteous anger came up in me, and I said to him, "Instead of complaining about the other monks, why don't you get up and help us?" And then I stormed off in a huff.As I was walking, I heard Ajahn Chah's voice saying, "Good morning" in English. (The only words he knew in English were `Good morning' and `Cup of tea.') I turned to see him standing only three feet away with a big radiant smile on his face. And I said, "Oh, good morning, Luang Por." And he radiated loving kindness to me, and the aversion completely disappeared and I was really happy.That evening I decided, "As Ajahn Chah was very friendly to me, I'll go over and offer him a foot massage": that was a way to do some service for him, and often he would teach Dhamma at that time. So he was sitting on a cane seat with me sitting on the floor and massaging his foot when the bell rang for evening chanting. He told the other monks to go to the chanting and I was left together with Ajahn Chah; it was a beautiful cool evening, with the moon coming out http://www.bswa.org/modules/icontent/index.php?page=64 (2 of 6) [02.08.2005 19:03:03]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: full, and the sound of some seventy monks chanting - it was just wonderful. Ajahn Chah sat in meditation as I was massaging his foot - and my mind was on cloud nine, uplifted with joy.At that point Ajahn Chah kicked me in the chest and knocked me flat on my back! I looked up in shock, and Ajahn Chah pointed at me saying, "See? In the morning someone says something you don't like and you're upset. Then someone else just says, `Good morning' and you're uplifted all day. Don't get caught up in moods and emotions of like and dislike at what other people say."Then he gave me a Dhamma talk, and I raised my hands in anjali and listened to this Dhamma. I remember it to this day, and it always brings a sense of how much compassion he had: he saw a person was walking past with his head steaming; he said, "Good morning", and then he waited until the opportunity arose. Out of seventy monks in the monastery, and all the nuns, he thought, "Today I'll teach this person. This one's really stubborn, I'm going to have to give him a kick! He won't remember it if I don't do it tough." What has stayed with me is a sense of faith that the teacher is concerned, is motivated by compassion, and motivated to release you from suffering. And that confidence, that earnestness of mind, brings up the quality of energy, viriya, which is the next aspect of the spiritual path.The Buddha defined viriya, as application to four things. The first is: if an unwholesome state of mind arises, one recognises it first and then one strives to overcome it. For example, if anger arises, one recognises, "I am angry" and then one strives to overcome that anger. The next aspect is if an unwholesome state of mind hasn't yet arisen then one strives to make sure it doesn't arise. It's a preventative. And in that example of anger, it's often the case that we need to develop loving-kindness (which is the antidote to anger) before it arises. It is very difficult to spread loving-kindness when we are already angry, isn't it? So the preventative is very important. You'll find that if you develop loving-kindness when the mind is at ease then that allows the mind to develop strength and prevent anger from arising.If the mind gains strength, and develops this quality of preventing unwholesome states to arise, that leads on to the next aspect of Right Effort, which is encouraging wholesome states which haven't yet arisen to arise. One puts forth effort to purposely arouse a thought of loving-kindness in the mind. If one's not thinking a thought of compassion, one intentionally arouses a thought of compassion in the mind. If one's not thinking a thought of renunciation or letting go, one purposely arouses that in the mind. And when these qualities have arisen the final aspect is to sustain them: make much of thoughts of loving-kindness, compassion or renunciation; rejoice in them, make them great, infinite, immeasurable. Those qualities then become very strong. This is the effort of the mind, the earnestness to create wholesome qualities, to make them grow, and to recognise unwholesome qualities and abandon them and not allow them to arise again.The next faculty is Right Mindfulness, and mindfulness has two aspects: an ability to recall and the ability to know what one is doing. One remembers for example, "I am watching the breath", "I am watching this out-breath, I am watching this in-breath." And then it has this ability to remember and recall what is the purpose of watching the breath, why one is doing it.http://www.bswa.org/modules/icontent/index.php?page=64 (3 of 6) [02.08.2005 19:03:03]SearchBuddhist Society of Western Australia - ArticlesLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online9 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 9more...Often people are told when meditating to watch the breath at the tip of the nose, but actually many people find that this is a distraction. If you look in the suttas, the Buddha never tells us to watch the breath in a physical place. He says to know that you are breathing in and to know that you are breathing out. The important thing is to note it in time. So: "Am I breathing in at this time, or am I breathing out at this time?"Mindfulness also knows its goal. It recalls why we're watching the breath: so that we're knowing the breath, in each moment in time, for the purpose of calming the mind. But to achieve calm, it's also important to approach meditation with the right attitude. One has to be content to watch the breath or else you can't watch the breath; the mind will go elsewhere. So, this sense of contentment is important because it composes the mind.There was a layman who used to come and see Ajahn Chah, who had a lot of complaints - his fields weren't producing very much, and his buffalo was getting old, and his house wasn't big enough and his kids weren't satisfying him... and he said he was getting really sick of the world, and becoming dispassionate.And Ajahn Chah said, "No, you're not. You're not dispassionate. If you got more buffaloes, newer ones, healthier ones, and a bigger house and a lot more wealth, then you'd find that your dispassion with the world is very temporary. You just have aversion to the world." He continued, "What you need to meditate on is, `It's good enough'. Whatever comes up in the mind: `It's good enough'." So the man practised that for a while and the next time he came back to see Ajahn Chah he had become contented, just by meditating on `It's good enough'.Craving arises because we have discontentment with what we have. But when we have that sense of `It's good enough', then the mind starts to settle down and come to a place of ease. And it's from that place of ease, well-being and contentment that the mind can go into what we call samadhi.Samadhi- the next of the Spiritual Faculties - is often translated as `concentration' but I prefer the concept of peace. It is the ability to let go of what is disturbing and go to a place in the mind which is less disturbing. As we progressively give things up and tranquillise the mind then the mind is going to become more and more peaceful and blissful. Then it can even give up blissfulness and go to a state of equanimity.The tranquillity of meditation has a lot of benefits: it gives energy to the mind by providing a place of rest. Then when the mind comes out of that state we can put it to work. It's like our bodies: if we get over-tired we need to rest, and then when we've slept enough we can get up and go to work. We don't over-sleep and not work at all - nor do we over-work and not rest at all. There has to be a balance. Each person will have their own balance of how much the mind needs to go into tranquillity, and how much the mind needs to work, to investigate and consider, in order to develop insight and understanding.There are various steps to calming the mind. The first is developing the sense of well-being, and contentment. Then the next is when from that contentment a sense of gladness arises. When there's gladness in the mind that leads to rapture. And that rapture then leads to tranquillity of the body, this buoyancy of the http://www.bswa.org/modules/icontent/index.php?page=64 (4 of 6) [02.08.2005 19:03:03]User LoginBuddhist Society of Western Australia - Articlesbody, which leads to happiness: a happiness of the mind as it dwells on wholesomeness. Now when that arises, then the mind becomes concentrated. The precondition for concentration is happiness. If one asks, "Well, why am I not calm and concentrated?" it is because the mind is not dwelling happily on a wholesome object. So when you watch the breath, watch it to see its beauty. Joyfully, happily watch each in-breath, and know it as a friend that you haven't seen for a long time. With each breath that comes in, you're glad to greet that breath; and with each breath that goes out you're glad with the breath. Glad of the in-breath, glad of the out-breath. And as we do that, then the mind gradually lets go of distraction, lets go of the body, and then lets go of all thinking. The body feels light, and the mind becomes more and more calm and concentrated.The result of calming the mind down is that one has access to wisdom. We use the Buddh's wisdom to develop our own. The wisdom of the Buddh's enlightenment is that all conditioned things are impermanent; that all conditioned things are dukkha and that all things are not-self. We have received that, so we put it to work with our experience, using his wisdom to cultivate our own. And in this way we come to Right View.The Buddha defined Right View firstly in a conventional sense; that is a confidence in the Buddh's enlightenment, in the Dhamma; and in the Sangha; conviction in the efficacy of generosity; belief in heaven and hell. These are fundamentals of Right View. But the Right View which leads to liberation is that Right View which is based in the Four Noble Truths.This Right View is also defined as the opposites to the four perversions or distortions of view. These distortions in seeing mean that we do not see the world as it truly is. Because of the perversion of the mind we see what is impermanent as permanent. Through the distortion of the mind we see what is dukkha as sukha - what is unsatisfactory as satisfying. Through the distortions and perversions of the mind, we see what is non-self as self. And we see what is not beautiful as beautiful.I once remember asking Ajahn Chah, as to how he'd developed his immense loving-kindness. And his response was: "You're like a child who sees an adult running, and that child hasn't learnt to walk yet but wants to run." That was the first part of his response, the second part was: "When you see that all conditioned things are impermanent then you automatically have loving-kindness. You cannot not have loving-kindness." That was loving-kindness arising out of wisdom, because the wisdom of seeing things as they really are means that aversion cannot arise any more. It is cut off at its roots.So that ability to see things with Right View; this is impermanent, this is unsatisfactory, this is not-self, is very important. Watch conditions arising in the mind: is this permanent or impermanent; for example, the aching in the knee now? Is this permanent or impermanent? - and you notice it changes, it pulsates. If it's pulsating then it's impermanent. You won't find any sensation that does not change. And if it is impermanent, it's unsatisfying. And anything that changes and cannot satisfy or be satisfied is not worthy of calling `me' or `mine'. Therefore that letting go process can occur.To see the non-beautiful in those things that we take to be beautiful: now what that means is seeing that the body is not beautiful. We decorate the body and the http://www.bswa.org/modules/icontent/index.php?page=64 (5 of 6) [02.08.2005 19:03:03]Buddhist Society of Western Australia - Articlesreason we do so is to cover up its non-beautiful aspects. If we believe, "This body is me, is mine, is beautiful", then when it gets old, when it gets sick and starts to fall apart, we suffer. This body is made of up of many parts, none of which are particularly beautiful in themselves. So if a surgeon takes a body apart and puts the various organs around on a bench, there's no beauty there. The beauty of a human being comes through Dhamma, through virtue, through peace of mind, and through wisdom. These are what makes a human being beautiful.So this Chithurst Monastery is a Beauty Parlour! If we cultivate and develop these Five Spiritual Faculties, then we become more and more beautiful. I think I have said enough this evening, so I will stop here, and thank you for all your kindness in listening to me.Ajahn NyanadhammoFrom: Forest Sangha Newsletter, Issue 48, 1999. Amaravati Buddhist Monastery, U.K.http://www-ipg.umds.ac.uk/~crr/newsletter/[Back | Show this page in printable format] Page submitted by TheEditor::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=64 (6 of 6) [02.08.2005 19:03:03]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by SolHannaThe Basic MethodofMeditationAjahn BrahmavamsoJanuary 2003PRINTED FOR FREE DISTRIBUTIONThe Basic Method of MeditationFirst published by Buddhist Gem Fellowship (BGF), MalaysiaFirst edition 1998 - 2,500 copies2nd Reprint 1999 - 3,400 copies3rd Reprint 2000 - 2,000 copies4th Reprint (revised) 2000 - 5,000 copies5th Reprint 2002 - 5,000 copies6th Reprint 2003 - 20,000 copies©The Buddhist Society of Western AustraliaThis book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved.http://www.bswa.org/modules/icontent/index.php?page=93 (1 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesLayout & cover design JotikaPrinted by Opima Press, Perth, Western Australia.ContentsPART 1l Sustained attention on the present momentPART 2l Silent awareness of the present momentl Silent present moment awareness of the breathl Full sustained attention on the breathPART 3l Full sustained attention on the beautiful breathl Experiencing the beautiful Nimittal First JhanaNAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAPART 1"The goal of this meditation is the beautiful silence, stillness and clarity of mind."Meditation is the way to achieve letting go. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism and in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful.Often with meditation there will be some hard work at the beginning, but be willing to bear that hard work knowing that it will lead you to experience some very beautiful and meaningful states. They will be well worth the effort! It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or in anything.Effort alone, though, is not sufficient. The effort needs to be skilful. This means directing your energy just at the right places and sustaining it there until its task is completed. Skilful effort neither hinders nor disturbs you, instead it produces the beautiful peace of deep meditation.In order to know where your effort should be directed, you must have a clear understanding of the goal of meditation. The goal of this meditation is the beautiful silence, stillness and clarity of mind. If you can understand that goal then the place to apply your effort, the means to achieve the goal becomes very clear.http://www.bswa.org/modules/icontent/index.php?page=93 (2 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesThe effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that "a meditator whose mind inclines to abandoning, easily achieves Samadhi". Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha is saying is that the major cause for attaining deep meditation, for reaching these powerful states is the willingness to abandon, to let go and to renounce.During meditation, we should not develop a mind which accumulates and holds on to things, but instead we develop a mind which is willing to let go of things, to let go of burdens. Outside of meditation we have to carry the burden of our many duties, like so many heavy suitcases, but within the period of meditation so much baggage is unnecessary. So, in meditation see how much baggage you can unload. Think of these things as burdens, heavy weights pressing upon you. Then you have the right attitude for letting go of these things, abandoning them freely without looking back. This effort, this attitude, this movement of mind that inclines to giving up, is what will lead you into deep meditation. Even during the beginning stages of this meditation, see if you can generate the energy of renunciation, the willingness to give things away, and little by little the letting go will occur. As you give things away in your mind you will feel much lighter, unburdened and free. In the way of meditation, this abandoning of things occurs in stages, step by step.You may go through the initial stages quickly if you wish, but be very careful if you so do. Sometimes, when you pass through the initial steps too quickly, you find the preparatory work has not been completed. It is like trying to build a town house on a very weak and rushed foundation. The structure goes up very quickly, but it comes down very quickly as well! So you are wise to spend a lot of time on the foundations, and on the `first storeys' as well, making the groundwork well done, strong and firm. Then when you proceed to the higher storey, the bliss states of meditation, they too are stable and firm.In the way that I teach meditation, I like to begin at the very simple stage of giving up the baggage of past and future. Sometimes you may think that this is such an easy thing to do, that it is too basic. However, if you give it your full effort, not running ahead to the higher stages of meditation until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages.Abandoning the past means not even thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child..., you abandon all past experiences by showing no interest in them at all. You become someone who has no history during the time that you meditate. You do not even think about where you are from, where you were born, who your parents were or what your upbringing was like. All of that history is renounced in meditation. In this way, everyone here on the retreat becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. If you abandon all that history then we are all equal and free. We are freeing ourselves of some of these concerns, perceptions and thoughts that limit us and which stop us from developing the peace born of letting go. So every 'part' of your history you finally let go of, even the history of what has happened to you so far in this retreat, even the memory of what happened to you just a moment ago! In this way, you carry no burden from the past into the present. Whatever has just happened, you are no longer interested in it and you let it go. You do not allow the past to reverberate in http://www.bswa.org/modules/icontent/index.php?page=93 (3 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articlesyour mind.I describe this as developing your mind like a padded cell! When any experience, perception or thought hits the wall of the 'padded cell', it does not bounce back again. It just sinks into the padding and stops right there. Thus we do not allow the past to echo in our consciousness, certainly not the past of yesterday and all that time before, because we are developing the mind inclined to letting go, giving away and unburdening.Some people have the view that if they take up the past for contemplation they can somehow learn from it and solve the problems of the past. However, you should understand that when you gaze at the past, you invariably look through distorted lenses. Whatever you think it was like, in truth it was not quite like that! This is why people have arguments about what actually happened, even a few moments ago. It is well known to police who investigate traffic accidents that even though the accident may have happened only half an hour ago, two different eyewitnesses, both completely honest, will give different accounts. Our memory is untrustworthy. If you consider just how unreliable memory is, then you do not put value on thinking about the past. Then you can let it go. You can bury it, just as you bury a person who has died. You place them in a coffin then bury it, or cremate it, and it is done with, finished. Do not linger on the past. Do not continue to carry the coffins of dead moments on your head! If you do, then you are weighing yourself down with heavy burdens which do not really belong to you. Let all of the past go and you have the ability to be free in the present moment.As for the future, the anticipations, fears, plans, and expectationsl let all of that go too. The Lord Buddha once said about the future, "Whatever you think it will be, it will always be something different"! This future is known to the wise as uncertain, unknown and so unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation.When you work with your mind, you find that the mind is so strange. It can do some wonderful and unexpected things. It is very common for meditators who are having a difficult time, who are not getting very peaceful, to sit there thinking, "Here we go again, another hour of frustration". Even though they begin thinking like that, anticipating failure, something strange happens and they get into a very peaceful meditation.Recently I heard of one man on his first ten-day retreat. After the first day his body was hurting so much he asked to go home. The teacher said, "Stay one more day and the pain will disappear, I promise". So he stayed another day, the pain got worse so he wanted to go home again. The teacher repeated, "Just one more day, the pain will go". He stayed for a third day and the pain was even worse. For each of nine days, in the evening he would go to the teacher and, in great pain, ask to go home and the teacher would say, "Just one more day and the pain will disappear". It was completely beyond his expectations, that on the final day when he started the first sit of the morning, the pain did disappear! It did not come back. He could sit for long periods with no pain at all! He was amazed at how wonderful is this mind and how it can produce such unexpected results. So, you don't know about the future. It can be so strange, even weird, completely beyond whatever you expect. Experiences like this give you the wisdom and courage to abandon all thoughts about the future and all expectation as http://www.bswa.org/modules/icontent/index.php?page=93 (4 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articleswell.When you're meditating and thinking, "How many more minutes are there to go? How much longer have I to endure all of this?", then that is just wandering off into the future again. The pain could just disappear in a moment. The next moment might be the free one. You just cannot anticipate what is going to happen.When on retreat, after you have been meditating for many sessions, you may sometimes think that none of those meditations have been any good. In the next meditation session you sit down and everything becomes so peaceful and easy. You think "Wow! Now I can meditate!", but the next meditation is again awful. What's going on here?The first meditation teacher I had told me something that then sounded quite strange. He said that there is no such thing as a bad meditation! He was right. All those meditations which you call bad, frustrating and not meeting your expectations, all those meditations are where you do the hard work for your `pay cheque'...It is like a person who goes to work all day Monday and gets no money at the end of the day. "What am I doing this for?", he thinks. He works all day Tuesday and still gets nothing. Another bad day. All day Wednesday, all day Thursday, and still nothing to show for all the hard work. That's four bad days in a row. Then along comes Friday, he does exactly the same work as before and at the end of the day the boss gives him a pay cheque. "Wow! Why can't every day be a pay day?!"Why can't every meditation be `pay day'? Now, do you understand the simile? It is in the difficult meditations that you build up your credit, where you build up the causes for success. While working for peace in the hard meditations, you build up your strength, the momentum for peace. Then when there's enough credit of good qualities, the mind goes into a good meditation and it feels like `pay-day'. It is in the bad meditations that you do most of the work.At a recent retreat that I gave in Sydney, during interview time, a lady told me that she had been angry with me all day, but for two different reasons. In her early meditations she was having a difficult time and was angry with me for not ringing the bell to end the meditation early enough. In the later meditations she got into a beautiful peaceful state and was angry with me for ringing the bell too soon. The sessions were all the same length, exactly one hour. You just can't win as a teacher, ringing the bell!This is what happens when you go anticipating the future, thinking, "How many more minutes until the bell goes?" That is where you torture yourself, where you pick up a heavy burden that is none of your business. So be very careful not to pick up the heavy suitcase of "How many more minutes are there to go?" or "What should I do next?" If that is what you are thinking, then you are not paying attention to what is happening now. You are not doing the meditation. You have lost the plot and are asking for trouble.In this stage of the meditation keep your attention right in the present moment, to the point where you don't even know what day it is or what time it is -- morning? afternoon? -- don't know! All you know is what moment it is -- right now! In this way you arrive at this beautiful monastic time scale where you are just meditating in the moment, not aware of how many minutes have gone or how many remain, not even remembering what day it is.http://www.bswa.org/modules/icontent/index.php?page=93 (5 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesOnce, as a young monk in Thailand, I had actually forgotten what year it was! It is marvellous living in that realm that is timeless, a realm so much more free than the time driven world we usually have to live in. In the timeless realm, you experience this moment, just as all wise beings have been experiencing this same moment for thousands of years. It has always been just like this, no different. You have come into the reality of now.The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here, you are mindful. This is the first stage of the meditation, just this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden, which stops deep meditation. So put forth a lot of effort to reach this first stage until it is strong, firm and well established. Next we will refine the present moment awareness into the second stage of meditation -- silent awareness of the present moment.PART 2"Silence is so much more productive of wisdom and clarity than thinking."In Part 1, I outlined the goal of this meditation, which is the beautiful silence, stillness and clarity of mind, pregnant with the most profound of insights. Then I pointed out the underlying theme which runs like an unbroken thread throughout all meditation, that is the letting go of material and mental burdens. Lastly, in part one, I described at length the practice which leads to what I call the first stage of this meditation, and that first stage is attained when the meditator comfortably abides in the present moment for long, unbroken periods of time. I made the point that "The reality of now is magnificent and awesome. Reaching here you have done a great deal. You have let go of the first burden which stops deep meditation." But having achieved so much, one should go further into the even more beautiful and truthful silence of the mind.It is helpful, here, to clarify the difference between silent awareness of the present moment and thinking about it. The simile of watching a tennis match on T.V. is informative. When watching such a match, you may notice that, in fact, there are two matches occurring simultaneously -- there is the match that you see on the screen, and there is the match that you hear described by the commentator. Indeed, if an Australian is playing a New Zealander, then the commentary from the Australian or New Zealand presenter is likely to be much different from what actually occurred! Commentary is often biased. In this simile, watching the screen with no commentary stands for silent awareness in meditation, paying attention to the commentary stands for thinking about it. You should realize that you are much closer to Truth when you observe without commentary, when you experience just the silent awareness of the present moment.Sometimes it is through the inner commentary that we think we know the world. Actually, that inner speech does not know the world at all! It is the inner speech that weaves the delusions that cause suffering. It is the inner speech that causes us to be angry with those we make our enemies, and to have dangerous attachments to those we make our loved ones. Inner speech causes all of life's problems. It constructs fear and guilt. It creates anxiety and depression. It builds these illusions as surely as the skilful commentator on T.V. can manipulate an audience to create anger or tears. So if you seek for Truth, you should value silent awareness, considering it more important, when meditating, than any thought whatsoever.http://www.bswa.org/modules/icontent/index.php?page=93 (6 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesIt is the high value that one gives to one's thoughts that is the major obstacle to silent awareness. Carefully removing the importance one gives to one's thinking and realizing the value and truthfulness of silent awareness, is the insight that makes this second stage -- silent awareness of the present moment -- possible.One of the beautiful ways of overcoming the inner commentary is to develop such refined present moment awareness, that you are watching every moment so closely that you simply do not have the time to comment about what has just happened. A thought is often an opinion on what has just happened, e.g. "That was good", "That was gross", "What was that?" All of these comments are about an experience that has just passed by. When you are noting, making a comment about an experience that has just passed, then you are not paying attention to the experience that has just arrived. You are dealing with old visitors and neglecting the new visitors coming now!You may imagine your mind to be a host at a party, meeting the guests as they come in the door. If one guest comes in and you meet them and start talking to them about this that or the other, then you are not doing your duty of paying attention to the next guest that comes in the door. Since a guest comes in the door every moment, all you can do is to greet one and then immediately go on to greet the next one. You cannot afford to engage in even the shortest conversation with any guest, since this would mean you would miss the one coming in next. In meditation, all experiences come through the door of our senses into the mind one by one in succession. If you greet one experience with mindfulness and then get into conversation with your guest, then you will miss the next experience following right behind.When you are perfectly in the moment with every experience, with every guest that comes in your mind, then you just do not have the space for inner speech. You cannot chatter to yourself because you are completely taken up with mindfully greeting everything just as it arrives in your mind. This is refined present moment awareness to the level that it becomes silent awareness of the present in every moment.You discover, on developing that degree of inner silence, that this is like giving up another great burden. It is as if you have been carrying a big heavy rucksack on your back for forty or fifty years continuously, and during that time you have wearily trudged through many, many miles. Now you have had the courage and found the wisdom to take that rucksack off and put it on the ground for a while. One feels so immensely relieved, so light, and so free, because one is now not burdened with that heavy rucksack of inner chatter.Another useful method of developing silent awareness is to recognize the space between thoughts, between periods of inner chatter. Please attend closely with sharp mindfulness when one thought ends and before another thought begins -- There! That is silent awareness! It may be only momentary at first, but as you recognize that fleeting silence you become accustomed to it, and as you become accustomed to it then the silence lasts longer. You begin to enjoy the silence, once you have found it at last, and that is why it grows. But remember silence is shy. If silence hears you talking about her, she vanishes immediately!It would be marvellous for each one of us if we could abandon the inner speech and abide in silent awareness of the present moment long enough to realize how delightful it is. Silence is so much more productive of wisdom and clarity than thinking. When you realize how much more enjoyable and valuable it is to be silent within, then silence becomes more attractive and important to you. The Inner Silence becomes http://www.bswa.org/modules/icontent/index.php?page=93 (7 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!Donationswhat the mind inclines towards. The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since, at this stage, you have realized that most of our thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.The second stage of this meditation, then, is `silent awareness of the present moment'. You may spend the majority of your time just developing these two stages because if you can get this far then you have gone a long way indeed in your meditation. In that silent awareness of `Just Now' you will experience much peace, joy and consequent wisdom.If you want to go further, then instead of being silently aware of whatever comes into the mind, you choose silent present moment awareness of just ONE THING. That ONE THING can be the experience of breathing, the idea of loving kindness (Metta), a coloured circle visualised in the mind (Kasina) or several other, less common, focal points for awareness. Here we will describe the silent present moment awareness of the breath, the third stage of the meditation.Choosing to fix one's attention on one thing is letting go of diversity and moving to its opposite, unity. As the mind begins to unify, sustaining attention on just one thing, the experience of peace, bliss and power increases significantly. You discover here that the diversity of consciousness, attending to six different senses -- like having six telephones on one's desk ringing at the same time -- is such a burden. Letting go of this diversity -- only permitting one telephone, a private line at that, on one's desk -- is such a relief it generates bliss. The understanding that diversity is a burden is crucial to being able to settle on the breath.If you have developed silent awareness of the present moment carefully for long periods of time, then you will find it quite easy to turn that awareness on to the breath and follow that breath from moment to moment without interruption. This is because the two major obstacles to breath meditation have already been subdued. The first of these two obstacles is the mind's tendency to go off into the past or future, and the second obstacle is the inner speech. This is why I teach the two preliminary stages of present moment awareness and silent awareness of the present moment as a solid preparation for deeper meditation on the breath.It often happens that meditators start breath meditation when their mind is still jumping around between past and future, and when awareness is being drowned by the inner commentary. With no preparation they find breath meditation so difficult, even impossible, and give up in frustration. They give up because they did not start at the right place. They did not perform the preparatory work before taking up the breath as a focus of their attention. However, if your mind has been well prepared by completing these first two stages then you will find when you turn to the breath, you can sustain your attention on it with ease. If you find it difficult to keep attention on your breath then this is a sign that you rushed the first two stages. Go back to the preliminary exercises! Careful patience is the fastest way.When you focus on the breath, you focus on the experience of the breath happening now. You experience `that which tells you what the breath is doing', whether it is going in or out or in between. Some teachers say to watch the breath at the tip of the nose, some say to watch it at the abdomen and some say to move it here and then move it there. I have found through experience that it does not matter where you watch the http://www.bswa.org/modules/icontent/index.php?page=93 (8 of 16) [02.08.2005 19:03:26]SearchUser LoginBuddhist Society of Western Australia - ArticlesSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 10more...breath. In fact it is best not to locate the breath anywhere! If you locate the breath at the tip of your nose then it becomes nose awareness, not breath awareness, and if you locate it at your abdomen then it becomes abdomen awareness. Just ask yourself the question right now, "Am I breathing in or am I breathing out?" How do you know? There! That experience which tells you what the breath is doing, that is what you focus on in breath meditation. Let go of concern about where this experience is located; just focus on the experience itself.A common problem at this stage is the tendency to control the breathing, and this makes the breathing uncomfortable. To overcome this problem, imagine that you are just a passenger in a car looking through the window at your breath. You are not the driver, nor a `back seat driver', so stop giving orders, let go and enjoy the ride. Let the breath do the breathing while you simply watch without interfering.When you know the breath going in and the breath going out, for say one hundred breaths in a row, not missing one, then you have achieved what I call the third stage of this meditation, `sustained attention on the breath'. This again is more peaceful and joyful than the previous stage. To go deeper, you now aim for full sustained attention on the breath.This fourth stage, or `full sustained attention on the breath', occurs when one's attention expands to take in every single moment of the breath. You know the in-breath at the very first moment, when the first sensation of in-breathing arises. Then you observe those sensations develop gradually through the whole course of one in-breath, not missing even a moment of the in-breath. When that in-breath finishes, you know that moment, you see in your mind that last movement of the in-breath. You then see the next moment as a pause between breaths, and then many more pauses until the out-breath begins. You see the first moment of the out-breath and each subsequent sensation as the out-breath evolves, until the out-breath disappears when its function is complete. All this is done in silence and just in the present moment.You experience every part of each in-breath and out-breath, continuously for many hundred breaths in a row. This is why this stage is called `FULL sustained attention on the breath'. You cannot reach this stage through force, through holding or gripping. You can only attain this degree of stillness by letting go of everything in the entire universe, except for this momentary experience of breath happening silently now. `You' don't reach this stage; the mind reaches this stage. The mind does the work itself. The mind recognizes this stage to be a very peaceful and pleasant abiding, just being alone with the breath. This is where the `doer', the major part of one's ego, starts to disappear.You will find that progress happens effortlessly at this stage of the meditation. You just have to get out of the way, let go, and watch it all happen. The mind will automatically incline, if you only let it, towards this very simple, peaceful and delicious unity of being alone with one thing, just being with the breath in each and every moment. This is the unity of mind, the unity in the moment, the unity in stillness.The fourth stage is what I call the `springboard' of meditation, because from here one can dive into the blissful states. When you simply maintain this unity of consciousness, by not interfering, the breath will begin to disappear. The breath appears to fade away as the mind focuses instead on what is at the centre of the experience of breath, which is the awesome peace, freedom and bliss.http://www.bswa.org/modules/icontent/index.php?page=93 (9 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesAt this stage I use the term `the beautiful breath'. Here the mind recognizes that this peaceful breath is extraordinarily beautiful. You are aware of this beautiful breath continuously, moment after moment, with no break in the chain of experience. You are aware only of the beautiful breath, without effort, and for a very long time.Now you let the breath disappear and all that is left is `the beautiful'. Disembodied beauty becomes the sole object of the mind. The mind is now the mind as its own object. You are now not aware at all of breath, body, thought sound or the world outside. All that you are aware of is beauty, peace, bliss, light or whatever your perception will later call it. You are experiencing only beauty, with nothing being beautiful, continuously, effortlessly. You have long ago let go of chatter, let go of descriptions and assessments. Here, the mind is so still that you can not say anything.You are just experiencing the first flowering of bliss in the mind. That bliss will develop, grow, become very firm and strong. Thus you enter into those states of meditation called Jhana. But that is for Part 3 of this booklet!PART 3"Do absolutely nothing and see how smooth and beautiful and timeless the breath can appear."Parts 1 and 2 describe the first four stages (as they are called here) of meditation. These are:l Sustained attention on the present moment;l Silent awareness of the present moment;l Silent present moment awareness of the breath; andl Full sustained attention on the breath.Each of these stages needs to be well developed before going in to the next stage. When one rushes through these `stages of letting go' then the higher stages will be unreachable. It is like constructing a tall building with inadequate foundations. The first storey is built quickly and so is the second and third storey. When the fourth storey is added, though, the structure begins to wobble a bit. Then when they try to add a fifth storey it all comes tumbling down. So please take a lot of time on these four initial stages, making them all firm and stable, before proceeding on to the fifth stage. You should be able to maintain the fourth stage, `full sustained attention on the breath', aware of every moment of the breath without a single break, for two or three hundred breaths in succession with ease. I am not saying to count the breaths during this stage, but I am giving an indication of the sort of time interval that one should remain with stage four before proceeding further. In meditation, patience is the fastest way!The fifth stage is called full sustained attention on the beautiful breath. Often, this stage flows on naturally, seamlessly, from the previous stage. As one's full attention rests easily and continuously on the experience of breath, with nothing interrupting the even flow of awareness, the breath calms down. It changes from a coarse, ordinary breath, to a very smooth and peaceful `beautiful breath'. The mind recognizes this beautiful breath and delights in it. The mind experiences a deepening of contentment. It is happy just to be there watching this beautiful breath. The mind does not need to be forced. It stays with the beautiful breath by itself. `You' don't do anything. If you try and do something at this stage, you disturb the whole process, the beauty is lost and, http://www.bswa.org/modules/icontent/index.php?page=93 (10 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articleslike landing on a snake's head in the game of snakes and ladders, you go back many squares. The `doer' has to disappear from this stage of the meditation on, with just the `knower' passively observing.A helpful trick to achieve this stage is to break the inner silence just once and gently think to yourself "calm". That's all. At this stage of the meditation, the mind is usually so sensitive that just a little nudge like this causes the mind to follow the instruction obediently. The breath calms down and the beautiful breath emerges.When you are passively observing just the beautiful breath in the moment, the perceptions of `in' (breath) or `out' (breath), or beginning or middle or end of a breath, should all be allowed to disappear. All that is known is this experience of the beautiful breath happening now. The mind is not concerned with what part of the breath cycle this is in, nor on what part of the body this is occurring. Here we are simplifying the object of meditation, the experience of breath in the moment, stripping away all unnecessary details, moving beyond the duality of `in' and `out', and just being aware of a beautiful breath which appears smooth and continuous, hardly changing at all.Do absolutely nothing and see how smooth and beautiful and timeless the breath can appear. See how calm you can allow it to be. Take time to savour the sweetness of the beautiful breath, ever calmer, ever sweeter.Now the breath will disappear, not when `you' want it to, but when there is enough calm, leaving only `the beautiful'. A simile from English literature might help. In Lewis Carroll's `Alice in Wonderland', Alice and the Red Queen saw a vision of a smiling Cheshire cat appear in the sky. As they watched, first the cat's tail disappeared, then its paws followed by the rest of its legs. Soon the Cheshire cat's torso completely vanished leaving only the cat's head, still with a smile. Then the head started to fade into nothing, from the ears and whiskers inwards, and soon the smiling cat's head had completely disappeared - except for the smile which still remained in the sky! This was a smile without any lips to do the smiling, but a visible smile nevertheless. This is an accurate analogy for the process of letting go happening at this point in meditation. The cat with a smile on her face stands for the beautiful breath. The cat disappearing represents the breath disappearing and the disembodied smile still visible in the sky stands for the pure mental object `beauty' clearly visible in the mind.This pure mental object is called a nimitta. `Nimitta' means `a sign', here a mental sign. This is a real object in the landscape of the mind (citta) and when it appears for the first time it is extremely strange. One simply has not experienced anything like it before. Nevertheless, the mental activity called `perception' searches through its memory bank of life experiences for something even a little bit similar in order to supply a description to the mind. For most meditators, this `disembodied beauty', this mental joy, is perceived as a beautiful light. It is not a light. The eyes are closed and the sight consciousness has long been turned off. It is the mind consciousness freed for the first time from the world of the five senses. It is like the full moon, here standing for the radiant mind, coming out from behind the clouds, here standing for the world of the five senses. It is the mind manifesting, it is not a light, but for most it appears like a light, it is perceived as a light, because this imperfect description is the best that perception can offer.For other meditators, perception chooses to describe this first appearance of mind in terms of physical sensation, such as intense tranquility or ecstasy. Again, the body consciousness (that which experiences pleasure and pain, heat and cold and so on) has http://www.bswa.org/modules/icontent/index.php?page=93 (11 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articleslong since closed down and this is not a physical feeling. It is just `perceived' as similar to pleasure. Some see a white light, some a gold star, some a blue pearl... the important fact to know is that they are all describing the same phenomena. They all experience the same pure mental object and these different details are added by their different perceptions.You can recognize a nimitta by the following 6 features:1. It appears only after the fifth stage of the meditation, after the meditator has been with the beautiful breath for a long time;2. It appears when the breath disappears;3. It only comes when the external five senses of sight, hearing, smell, taste and touch are completely absent;4. It manifests only in the silent mind, when descriptive thoughts (inner speech) are totally absent;5. It is strange but powerfully attractive; and6. It is a beautifully simple object.I mention these features so that you may distinguish real nimittas from imaginary ones.The sixth stage, then, is called experiencing the beautiful nimitta. It is achieved when one lets go of the body, thought, and the five senses (including the awareness of the breath) so completely that only the beautiful nimitta remains.Sometimes when the nimitta first arises it may appear `dull'. In this case, one should immediately go back to the previous stage of the meditation, continuous silent awareness of the beautiful breath. One has moved to the nimitta too soon. Sometimes the nimitta is bright but unstable, flashing on and off like a lighthouse beacon and then disappearing. This too shows that you have left the beautiful breath too early. One must be able to sustain one's attention on the beautiful breath with ease for a long, long time before the mind is capable of maintaining clear attention on the far more subtle nimitta. So train the mind on the beautiful breath, train it patiently and diligently, then when it is time to go on to the nimitta, it is bright, stable and easy to sustain.The main reason why the nimitta can appear dull is that the depth of contentment is too shallow. You are still `wanting' something. Usually, you are wanting the bright nimitta or you are wanting Jhana. Remember, and this is important, Jhanas are states of letting go, incredibly deep states of contentment. So give away the hungry mind, develop contentment on the beautiful breath and the nimitta and Jhana will happen by themselves.Put another way, the reason why the nimitta is unstable is because the `doer' just will not stop interfering. The `doer' is the controller, the back seat driver, always getting involved where it does not belong and messing everything up. This meditation is a natural process of coming to rest and it requires `you' to get out of the way completely. Deep meditation only occurs when you really let go, and this means REALLY LET GO to the point that the process becomes inaccessible to the `doer'.A skilful means to achieve such profound letting go is to deliberately offer the gift of confidence to the nimitta. Interrupt the silence just for a moment, so so gently, and whisper as it were inside your mind that you give complete trust to the nimitta, so that the `doer' can relinquish all control and just disappear. The mind, represented here by the nimitta before you, will then take over the process as you watch it all happen.http://www.bswa.org/modules/icontent/index.php?page=93 (12 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesYou do not need to do anything here because the intense beauty of the nimitta is more than capable of holding the attention without your assistance. Be careful, here, not to go assessing. Questions such as `What is this?', `Is this Jhana?', `What should I do next?', and so on are all the work of `the doer' trying to get involved again. This is disturbing the process. You may assess everything once the journey is over. A good scientist only assesses the experiment at the end, when all the data are in. So now, do not assess or try to work it all out. There is no need to pay attention to the edge of the nimitta `Is it round or oval?', `Is the edge clear or fuzzy?'. This is all unnecessary and just leads to more diversity, more duality of `inside' and `outside', and more disturbance.Let the mind incline where it wants, which is usually to the centre of the nimitta. The centre is where the most beautiful part lies, where the light is most brilliant and pure. Let go and just enjoy the ride as the attention gets drawn into the centre and falls right inside, or as the light expands all around enveloping you totally. This is, in fact, one and the same experience perceived from different perspectives. Let the mind merge in the bliss. Let the seventh stage of this path of meditation, First Jhana, occur.There are two common obstacles at the door into Jhana: exhilaration and fear. Exhilaration is becoming excited. If, at this point, the mind thinks, "Wow, this is it!" then the Jhana is most unlikely to happen. This `Wow' response needs to be subdued in favour of absolute passivity. You can leave all the `Wows' until after emerging from the Jhana, where they properly belong. The more likely obstacle, though, is fear. Fear arises at the recognition of the sheer power and bliss of the Jhana, or else at the recognition that to go fully inside the Jhana, something must be left behind - You! The `doer' is silent before entering Jhana but it is still there. Inside Jhana, the `doer' is completely gone. The `knower' is still functioning, you are fully aware, but all the controls are now beyond reach. You cannot even form a single thought, let alone make a decision. The will is frozen, and this can appear scary to the beginner. Never before in your whole life have you ever experienced being so stripped of all control yet so fully awake. The fear is the fear of surrendering something so essentially personal as the will to do.This fear can be overcome through confidence in the Buddha's Teachings together with the enticing bliss just ahead that one can see as the reward. The Lord Buddha often said that this bliss of Jhana "should not be feared but should be followed, developed and practised often"(Latukikopama Sutta, Majjhima Nikaya). So before fear arises, offer your full confidence to that bliss and maintain faith in the Lord Buddha's Teachings and the example of the Noble Disciples. Trust the Dhamma and let the Jhana warmly embrace you for an effortless, body-less and ego-less, blissful experience that will be the most profound of your life. Have the courage to fully relinquish control for a while and experience all this for yourself.If it is a Jhana it will last a long time. It does not deserve to be called Jhana if it lasts only a few minutes. Usually, the higher Jhanas persist for many hours. Once inside, there is no choice. You will emerge from the Jhana only when the mind is ready to come out, when the `fuel' of relinquishment that was built up before is all used up. These are such still and satisfying states of consciousness that their very nature is to persist for a very long time. Another feature of Jhana is that it occurs only after the nimitta is discerned as described above. Furthermore, you should know that while in any Jhana it is impossible to experience the body (e.g. physical pain), hear a sound from outside or produce any thought, not even `good' thoughts. There is just a clear http://www.bswa.org/modules/icontent/index.php?page=93 (13 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articlessingleness of perception, an experience of non-dualistic bliss which continues unchanging for a very long time. This is not a trance, but a state of heightened awareness. This is said so that you may know for yourself whether what you take to be a Jhana is real or imaginary.There is much more to meditation, but here only the basic method has been described using seven stages culminating with the First Jhana. Much more could be said about the `Five Hindrances' and how they are overcome, about the meaning of mindfulness and how it is used, about the Four Satipatthana and the Four Roads to Success (Iddhipada) and the Five Controlling Faculties (Indriya) and, of course, about the higher Jhanas. All these concern this practice of meditation but must be left for another occasion.For those who are misled to conceive of all this as `just Samatha practice' without regard to Insight (Vipassana), please know that this is neither Vipassan* nor Samatha. It is called `Bhavana', the method taught by the Lord Buddha and repeated in the Forest Tradition of NE Thailand of which my teacher, Ven. Ajahn Chah, was a part. Ajahn Chah often said that Samatha and Vipassana cannot be separated, nor can the pair be developed apart from Right View, Right Thought, Right Moral Conduct and so forth. Indeed, to make progress on the above seven stages, the meditator needs an understanding and acceptance of the Lord Buddha's Teachings and one's precepts must be pure. Insight will be needed to achieve each of these stages, that is insight into the meaning of `letting go'. The further one develops these stages, the more profound will be the insight, and if you reach as far as Jhana then it will change your whole understanding. As it were, Insight dances around Jhana and Jhana dances around Insight. This is the Path to Nibbana, the Lord Buddha said, "for one who indulges in Jhana, four results are to be expected: Stream-Winner, Once-Returner, Non-Returner or Arahant"(P*s*dika Sutta, Digha Nikaya).~oOo~About the AuthorAjahn Brahmavamso was born in London in 1951. He regarded himself a Buddhist at the age of 17 through his reading of Buddhist books while still at school. His interest in Buddhism and meditation flourished while studying Theoretical Physics at Cambridge University. After completing his degree and teaching for a year, he traveled to Thailand to become a monk.He was ordained in Bangkok at the age of 23 by the Abbot of Wat Saket. He subsequently spent 9 years studying and training in the forest meditation tradition of the Venerable Ajahn Chah.In 1983, he was asked to assist in the establishing of a forest monastery near Perth, Western Australia. Ajahn Brahm now is the Abbot of Bodhinyana Monastery and the Spiritual Director of the Buddhist Society of Western Australia.The Buddhist Society of WAand Dhammaloka Buddhist Centre in Perthhttp://www.bswa.org/modules/icontent/index.php?page=93 (14 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesThe Buddhist Society of Western Australia has been established to encourage the teaching, practice and realisation of the Dhamma (the Buddhist word for 'Truth') with special emphasis on Theravada Buddhism. To fulfil this aim, the Society has established Bodhinyana Monastery in Serpentine, 60 km south of Perth, and Dhammasara Nuns' Monastery in Gidgegannup, 35 km north east of Perth. The Society actively supports the monastic communities living there.The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall, used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies; adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities. A multipurpose building provides accommodation for monks, offices for the administration of the Buddhist Society, a library containing many books for loan and sale as well as audio cassettes and CD recordings of many talks given by monks and nuns and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat. The whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth.Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender or country of origin.AddressesThe Buddhist Society of WADhammaloka Buddhist Centre18-20 Nanson WayNollamara WA 6061, AUSTRALIAPhone: (61-8) 9345 1711Fax: (61-8) 9344 4220Website: [1]www.bswa.orgBodhinyana Monastery216 Kingsbury DriveSerpentine WA 6125, AUSTRALIAPhone: (61-8) 9525 2420Fax: (61-8) 9525 3420Dhammasara Nuns' Monastery287 Reen Roadhttp://www.bswa.org/modules/icontent/index.php?page=93 (15 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - ArticlesGidgegannup WA 6083, AUSTRALIAPhone: (61-8) 9574 6583May all beings be happy and well.22References1. http://www.bswa.org[Back | Show this page in printable format] Page submitted by SolHanna::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=93 (16 of 16) [02.08.2005 19:03:26]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by SolHannaWhat is Buddhism?IntroductionFor more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings?The BuddhaThe man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian - Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisfy the inquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self-mortification, taking that practice to the extremes of asceticism, but still to no avail.Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill will and delusion but was free from their shackles, having attained http://www.bswa.org/modules/icontent/index.php?page=92 (1 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articlesthe complete ending of all forms of inner suffering and acquired unshakeable peace.The Teachings of the BuddhaHaving realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning the nature of all things or the truth underlying existence. It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught:1. The Way of InquiryThe Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it!This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's own Truth and give blissful liberation.The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept.Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them.2. The Four Noble TruthsThe main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where. This foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering which robs us of happiness and leaves us in strife. Philosophical speculations are of secondary importance and, http://www.bswa.org/modules/icontent/index.php?page=92 (2 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articlesanyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself.Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths:1. That all forms of being, human and otherwise, are afflicted with suffering.2. That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7).3. That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion.4. That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path.It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is `optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness.3. The Middle Way or Eightfold PathThe Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path.1. Right Understanding2. Right Thought3. Right Speech4. Right Action5. Right Livelihood6. Right Effort7. Right Mindfulness8. Right ConcentrationRight Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from:1. Deliberately causing the death of any living being2. Intentionally taking for one's own the property of another3. Sexual misconduct, in particular adultery4. Lying, breaking promises and harsh speechhttp://www.bswa.org/modules/icontent/index.php?page=92 (3 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articles5. Drinking alcohol or taking stupefying drugs which lead to lack of mindfulnessRight Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight.Right Understanding and Thought are the manifestation of Buddha-Wisdom, which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion.According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation.4. KammaKamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') Kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done.There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') Kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible.Thus much of what one experiences is the result of one's own previous Kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good Kamma. If so, the experience of its pleasant results will encourage more good Kamma in the future.The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad Kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad Kamma while doing as much good Kamma as possible.Though one cannot escape the results of bad Kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad Kamma in a person habitually doing only a small amount of good Kamma is painful indeed, whereas the result of the same bad Kamma in a person habitually doing a great deal of good Kamma is only mildly felt.http://www.bswa.org/modules/icontent/index.php?page=92 (4 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articles Main MenuHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society.5. RebirthThe Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective.The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor!Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but also we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are 10 times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms.Understanding that we can come and go between these different realms gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us.6. No Creator GodThe Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way, there is no corruption possible in the workings of Kamma.Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe-cycle ends another begins, again and again, according to impersonal law. A Creator God is http://www.bswa.org/modules/icontent/index.php?page=92 (5 of 10) [02.08.2005 19:03:36]SearchBuddhist Society of Western Australia - ArticlesLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 10more...redundant in this scheme.No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well being, and it is dangerous to give that responsibility to another.7. The Illusion of SoulThe Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' any more. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a `computer'. No essential permanent core can be found which we can truly call 'the computer'; just so, no essential permanent core can be found which we can call 'the soul'.Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across.Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage.These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today.Types of BuddhismOne could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, http://www.bswa.org/modules/icontent/index.php?page=92 (6 of 10) [02.08.2005 19:03:36]User LoginBuddhist Society of Western Australia - ArticlesBurma, Thailand, Cambodia and Laos.Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahants (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahants in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahant and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the Dragon World, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahant. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'. Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still.Buddhism's Relevance to the World TodayToday, Buddhism continues to gain ever-wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways.The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society.The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length.From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued.Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind essential for happiness are formally developed in Buddhist meditation and http://www.bswa.org/modules/icontent/index.php?page=92 (7 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articlesthen diligently put into practice in everyday life.Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty!Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world.The Buddhist Society of WAand Dhammaloka Buddhist Centre in PerthThe Buddhist Society of WA has been established to encourage the teaching, practice and realisation of the Dhamma (the Buddhist word for 'Truth') with special emphasis on Theravada Buddhism. To fulfil this aim, the Society has established Bodhinyana Monastery in Serpentine, 60 km south of Perth, and Dhammasara Nuns' Monastery in Gidgegannup, 35 km north east of Perth. The Society actively supports the monastic communities living there.The complex which we call Dhammaloka Buddhist Centre at Nollamara consists of a large Dhamma Hall, used for talks on Buddhism, instruction in meditation and for major Buddhist Ceremonies; adjoining meditation and shrine rooms; a Community Hall for Buddhist cultural activities. A multipurpose building provides accommodation for monks, offices for the administration of the Buddhist Society, a library containing many books for loan and sale as well as audio cassettes and CD recordings of many talks given by monks and nuns and a reception area and kitchen where visitors can sit down to a cup of tea and friendly chat. The whole complex of buildings is set in beautiful grounds on a very quiet street opposite a park, just 5 km north of the centre of Perth.Dhammaloka Buddhist Centre aims to serve the whole Buddhist community and others, regardless of age, gender or country of origin. Our usual schedule of activities is outlined on the next page.Dhammaloka Buddhist Centre in NollamaraFriday 7.00 - 7.20pm Chanting.7.30 - 8.00pm Guided sitting meditation.8.00 - 9.00pm A talk on Buddhism by one of the senior monksor by the senior nun.http://www.bswa.org/modules/icontent/index.php?page=92 (8 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - ArticlesSaturday 10.30am Food offering to the Sangha.3.00 - 4.15 pm Instruction, meditation and discussion.Separate classes for new and experiencedmeditators.A four-week Introduction to meditation course begins on the firstSaturday of each month.Sunday 8.30 - 10.30am Sitting and walking meditation.10.30am Food offering to the Sangha.3.00 - 4.00pm Dhamma school for children is on the2nd and 4th Sundays of each month.3.00 - 4.30pm Buddhist Study Group on the 2nd and 3rd Sundays of each month.South of the RiverTuesday 7.00 - 9.00pm Meditation Instruction and Dhamma talk atArmadale - Kelmscott Hospital.Enquires to Rachel Green - 9390 1188.AddressesThe Buddhist Society of WA (Inc)Dhammaloka Buddhist Centre18-20 Nanson WayNollamara WA 6061Phone: (61-8) 9345 1711Fax: (61-8) 9344 4220Bodhinyana MonasteryLot 1, Kingsbury DriveSerpentine WA 6205http://www.bswa.org/modules/icontent/index.php?page=92 (9 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - ArticlesPhone: (61-8) 9525 2420Fax: (61-8) 9525 3420Dhammasara Nuns' Monastery287 Reen RoadGidgegannup WA 6083Phone: (61-8) 957 6583Website: [1]www.bswa.orgMay all beings be happy and well.References1. http://www.bswa.org[Back | Show this page in printable format] Page submitted by SolHanna::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=92 (10 of 10) [02.08.2005 19:03:36]Buddhist Society of Western Australia - Articles[Back | Show this page in printable format] Page submitted by Brahmali - [Rating : 4.00 (1 votes) | Rate it!]Jh•na and Lokuttarajjh•na1. IntroductionWhen reading the Suttas of the Pali Canon it is difficult not to be struck by the central importance of sam•dhi and jh•na on the Buddhist path.(1),(2) Sam•dhi and jh•na appear in Sutta after Sutta, often as the pivotal condition that allows deep insight into the nature of existence. In spite of this, there appears to have been an historical tendency to underestimate the importance of these states.(3) Perhaps the most potent of the many factors that have lead to such underestimation was the early post-Nik•ya rise of the Abhidhamma concept of 'lokuttarajjh•na'. In this paper I wish to examine this concept, to investigate whether it has any counterpart in the Suttas, to discuss the implications of using it to interpret the Suttas, and finally to look more closely at the Abhidhamma's treatment of lokuttarajjh•na. I will argue that the common Commentarial practice of using lokuttarajjh•na to http://www.bswa.org/modules/icontent/index.php?page=94 (1 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesdefine jh•na is misleading.2. The Concept of Lokuttarajjh•naThe very name 'lokuttarajjh•na' suggests a connection to jh•na and by implication to samm•sam•dhi and sam•dhi in general. However, whereas jh•na and sam•dhi are important doctrinal terms of the Pali Suttas, lokuttarajjh•na first appears in the Abhidhamma. To avoid any confusion between these various terms it is necessary to look more closely at the Abhidhamma's definition.(4) According to Abhidhamma theory each stage of Enlightenment is experienced through two types of consciousness, known as magga (path) and phala (fruit). The first type of consciousness, the magga, which lasts only one mind moment, has the function of cutting off mental fetters. The second type, the phala, is the experience of bliss that results from the cutting off of the fetters by the magga consciousness.(5) Again according to the Abhidhamma, these two types of consciousness are experienced together with a particular set of jh•na factors that correspond to each of the four jh•nas respectively.(6) Thus they are called 'lokuttarajjh•nas', 'transcendent jh•nas',(7) because they combine the jh•na factors with an Enlightenment experience.From this it emerges that the Abhidhamma term http://www.bswa.org/modules/icontent/index.php?page=94 (2 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articleslokuttarajh•na is a name for the particular moment one attains one of the various stages of Enlightenment. The Suttas have their own terminology for describing these attainments, terminology that does not refer to momentary experiences and that never explicitly relates to sam•dhi or jh•na.(8) Consequently, it seems from the outset that lokuttarajjh•na and jh•na/sam•dhi refer to very different types of experience.(9) 3. Ariyo Samm•sam•dhiIn spite of the above, it has been argued that lokuttarajjh•na, in its momentary Abhidhamma sense, is implicitly referred to in the Suttas but using different terminology. Of all the Sutta terminology it is perhaps 'ariyo samm•sam•dhi', 'noble right sam•dhi', which is most often identified as lokuttarajjh•na.(10) It appears it is the qualifier 'ariya' which has made this identification common. 'Ariya', 'noble', is a Sutta term usually referring to the persons who have attained one of the stages of Enlightenment. Therefore, when it is used as a qualifier, it is likely to signify some connection to the stages of Enlightenment. To discover what this connection is we need to look at how this phrase is used in the Suttas.Ariyo samm•sam•dhi is only found on five separate occasions in the Suttas.(11) Two of these occasions are simply the same bare http://www.bswa.org/modules/icontent/index.php?page=94 (3 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesdefinitions:"There are: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. The one-pointedness of mind equipped with these seven factors is called noble right concentration (samm•sam•dhi) 'with its supports', and also 'with its accessories'."(12) This is not enough to give a precise idea of the phrase, but at least it makes it clear that only a person practicing the Noble Eightfold Path can have this kind of sam•dhi.The third occasion is found at M117 where 'ariyo samm•sam•dhi' is initially explained in the same way as above, but then expanded on considerably. Of particular importance here is that the factor of samm•ditthi, one of the seven 'equipments' mentioned above, can be either the Noble Right View of the Sot•panna or it can be ordinary right view possessed by the person who is not yet a Sot•panna.(13) Thus it seems that it is possible to possess ariyo samm•sam•dhi without yet having attained to Sot•patti. If this is correct, it is impossible that this sam•dhi is the 'lokuttarajjh•na' of the Abhidhamma.(14) The fourth occurrence of ariyo samm•sam•dhi does not add anything of interest but the fifth http://www.bswa.org/modules/icontent/index.php?page=94 (4 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesoccurrence is important: it is a statement of what this sam•dhi consists of.(15) Not surprisingly it is said to consist of the four jh•nas and also "the reviewing sign which is well-grasped, well-attended to, well-considered, and well-penetrated by wisdom".(16) Note that there is nothing here about attaining any of the stages of Enlightenment, just the standard passage on the four jh•nas together with the usual similes. If there ever was a time for clearly defining 'lokuttarajjh•na', if that were what is meant by ariya samm•sam•dhi, this would seem to be the ideal opportunity. Each time an obvious opportunity for an explicit definition is missed, any claim that lokuttarajjh•na is what is meant is severely undermined. Even the Commentary does not seem to define ariyo samm•sam•dhi here as anything but 'ordinary' jh•na.(17) In conclusion, there is no evidence in the Suttas that ariyo samm•sam•dhi refers to lokuttarajjh•na, but the evidence to the contrary is sufficient to throw serious doubts on this interpretation.(18)It thus appears that even the most promising candidate-term from the Suttas has nothing to do with the Abhidhamma's lokuttarajjh•na. If this is correct, then it is unlikely that there is any terminology at all in the Suttas that is equivalent to lokuttarajjh•na. If the most promising terminology fails to hit the mark, then any other http://www.bswa.org/modules/icontent/index.php?page=94 (5 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesterminology is even less likely to do so.However, it is still necessary to investigate whether the terms 'jh•na' or 'sam•dhi' in themselves, as they occur in the Suttas, have a twofold meaning, sometimes refering to ordinary jh•na but at other times referring to lokuttarajjh•na.(19) This takes us to the Commentaries, which often assert that particular instances of jh•na or sam•dhi in the Suttas actually refer to lokuttarajjh•na.4. Commentarial InterpretationsAn important aspect of the Commentaries' method is the use of later concepts, especially from the Abhidhamma, to explain the Suttas. In practice this means that when jh•na or sam•dhi occur in the Suttas, the Commentaries decide whether 'ordinary' jh•na is meant or lokuttarajjh•na.(20) The result is that the Commentaries back-read a later concept into the Suttas themselves. To find out whether this is reasonable, it is instructive to investigate a few examples of such Commentarial interpretations.4.1 Samanamandika Sutta, M78 (21)This Sutta contains a, for our purposes, interesting discussion on the ending of intentions. The Sutta states that all unwholesome intentions cease without remainder in the first jh•na and that all http://www.bswa.org/modules/icontent/index.php?page=94 (6 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articleswholesome intentions cease without remainder in the second jh•na.(22) The Commentary then goes on to define both instances of jh•na here as lokuttarajjh•na: the first being equivalent to the state of An•g•m• and the second that of Arahant.(23) There are several issues here. Firstly, one might ask why the Sutta speaks of jh•na when in fact, according to the Commentary, it means the attainment of An•g•m• and Arahant respectively. There are several standard ways in which the Suttas describe the attainments of An•g•m• and Arahant, but 'jh•na' is not one of them. One may then wonder why this Sutta does not apply one of these standard ways of describing such attainments rather than use a term, i.e. jh•na, which ordinarily has a completely different meaning. According to the Suttas the "brahmacariya is endowed with all aspects, fulfilled in all aspects, not deficient, with nothing superfluous, well-proclaimed, fully complete, well-expounded",(24) but if the Commentary is right, then one could rightfully question whether this Sutta is indeed "well-proclaimed". The fact is that using jh•na in this context while meaning the attainments of An•g•m• and Arahant would obscure the passage considerably and one would be totally dependent on outside expertise, i.e. the Commentaries, to unravel the meaning.(25) The Buddha never said that one http://www.bswa.org/modules/icontent/index.php?page=94 (7 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesneeded to depend on outside expertise to understand his teachings, quite the contrary according to the above quote.(26) Even more problematic for the Commentary's interpretation is the differentiation in the present Sutta between the use of the first jh•na to describe the ending of unwholesome intentions and the second jh•na to describe the ending of wholesome intentions. If indeed, as the Commentary holds, this refers to the attainments of An•g•m• and Arahant respectively, then the level of jh•na is in fact completely irrelevant as far as the ending of the corresponding intentions is concerned. Again, one can only wonder whether such a presentation could be considered "well-proclaimed".Lastly, the Sutta is perfectly well explainable in terms of 'ordinary' jh•na without having to bring in an explanation from the Abhidhamma. The first jh•na is throughout the Suttas qualified as "secluded from unwholesome states",(27) which would include unwholesome intentions. In the second jh•na the vitakka and vic•ra aspects of first jh•na cease. In the first jh•na these aspects are the movement of the mind onto the object and the holding on to the object respectively. It is easy to see how this could be regarded as the last vestige of intention, the mind intending towards the wholesome object of the first jh•na. In the second jh•na the mind is perfectly http://www.bswa.org/modules/icontent/index.php?page=94 (8 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesconcentrated,(28) all movement has been abandoned, and therefore all intention, wholesome and unwholesome, has "ceased without remainder".(29) 4.2 So Vata Sutta (30)This Sutta is of particular importance because it gives a sequence of conditions without which a given effect cannot occur. The most interesting relationship for the purposes of this paper is the one between "samm•sam•dhi" (i.e. jh•na) and "the abandoning of the fetters", where the latter is said to be impossible ("th•nam n'etam vijjati") without the former. This is clearly an important statement as it gives a fixed sequence of how the Buddhist path must be developed.It is therefore highly significant when the Commentary to this passage states that what is meant here by samm•sam•dhi is in fact lokuttarajjh•na.(31) It is not difficult to see how this Commentarial interpretation undermines the vital necessity of jh•na on the path and potentially has a significant impact on our understanding of the Suttas. It is therefore necessary to investigate whether there are any grounds for the Commentary's assertion.The first thing to note is that if samm•sam•dhi here really is a reference to lokuttarajjh•na, this passage in effect says that the necessary condition for lokuttarajjh•na (i.e. "the http://www.bswa.org/modules/icontent/index.php?page=94 (9 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesabandoning of the fetters", which in Abhidhamma terminology is a lokuttarajjh•na mind moment) is lokuttarajjh•na itself. Thus the whole purpose of the causal sequence is defeated.(32) Moreover, as the samm•sam•dhi here is defined by the Commentary as including both path and fruit, whereas "the abandoning of the fetters" is just a path moment, one ends up with a situation where the effect precedes the cause.(33) This clearly makes no sense.At this point it seems worthwhile to quote a larger portion of the passage we are concerned with:" 'Not grasping the sign of the mind, one will fulfill right view', this is not possible. 'Not having fulfilled right view, one will fulfill samm•sam•dhi', this is not possible. 'Not having fulfilled samm•sam•dhi, one will abandon the fetters', this is not possible. 'Not having abandoned the fetters, one will realize Nibb•na', this is not possible."(34) Of interest here is that samm•ditthi must be fulfilled before samm•sam•dhi can be fulfilled. In Sutta usage the fulfilment of samm•ditthi is equivalent to the attainment of Sot•patti. The attainment of Sot•patti in turn is a lokuttarajjh•na moment according to Abhidhamma terminology. Thus, once again, if one is to follow the http://www.bswa.org/modules/icontent/index.php?page=94 (10 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesCommentarial interpretation, one arrives at a situation where lokuttarajjh•na (i.e. samm•ditthi) is the cause for lokuttarajjh•na (i.e. samm•sam•dhi). Thus the conditional relationship expressed in the Sutta is apparently reduced to something quite trivial. To summarise, both "the abandoning of the fetters" and "the fulfillment of right view" are redundant if samm•sam•dhi (as lokuttarajjh•na) encompasses both of them.The final question we need to answer is whether reading samm•sam•dhi in the present passage as 'ordinary' jh•na is confirmed or negated by other Suttas. It is well known that jh•na and samm•sam•dhi occur very frequently in the Suttas as part of the training leading to the attainment of Arahantship. Perhaps the most significant of these occurrences is the listing of the four jh•nas in the gradual training immediately prior to the attainment of the three higher knowledges (tevijj•). This sequence is found countless times throughout the Suttas.(35) However, this does not establish that attaining Arahantship is impossible without 'ordinary' jh•na, as the So Vata Sutta seems to imply. To find such a passage we need to turn to M64:"There is a path, •nanda, a way to the abandoning of the five lower fetters; that anyone without relying on that path, on that way shall know or see or abandon http://www.bswa.org/modules/icontent/index.php?page=94 (11 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesthe five lower fetters - this is not possible. Just as when there is a great tree standing possessed of heartwood, it is not possible that anyone shall cut out its heartwood without cutting through its bark and sapwood ... And what •nanda is the path, the way to the abandoning of the five lower fetters? Here •nanda a bhikkhu ... enters upon and abides in the first jh•na ... the second jh•na ... the third jh•na ... the fourth jh•na ...".(36) Note that this passage is very clear that it is impossible to become an An•g•m• without having attained at least the first jh•na. Also significant is that the Commentary does not define jh•na here as lokuttarajjh•na, and thus one has to assume that also the Commentary regards this as 'ordinary' jh•na.(37) Again, given this evidence from the Suttas, one can only conclude that there is no evidence to support the Commentarial assertion that what is meant by samm•sam•dhi in the So Vata Sutta is in fact lokuttarajjh•na. Quite the contrary, the standard Sutta explanation of samm•sam•dhi, as referring to the (ordinary) four jh•nas, fits the situation perfectly. 4.3 Other Suttashttp://www.bswa.org/modules/icontent/index.php?page=94 (12 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesThe above examples are only two among a large number where the Commentaries claim that jh•na or sam•dhi in the Suttas actually refer to lokuttarajjh•na. It would be an enormous amount of work to investigate each one of these occurrences to evaluate whether the Commentarial interpretations are reasonable. In many instances it would in fact be impossible to come to any satisfactory conclusion because of a lack of revealing contextual evidence. In these circumstances one is left with the Commentarial interpretation without any way of validating the Commentary's assertions. This is surely not satisfactory, particularly when there is no convincing evidence from the Suttas that jh•na or sam•dhi ever refers to the attainment of the stages of Enlightenment.(38) There appears to be only one possible solution to this problem and that is to assume that jh•na and sam•dhi in the Suttas always refer to 'ordinary' jh•na and sam•dhi even if this goes directly against the Commentarial view.(39) 5. The Danger in Reduced Respect for sam•dhi and jh•naIf the analysis so far, on the whole, is accepted, it might reasonably be asked why the Commentaries would mistakenly reinterpret the jh•na/sam•dhi of central Sutta passages in terms of the later Abhidhamma concept of lokuttarajjh•na and thereby significantly distort the message http://www.bswa.org/modules/icontent/index.php?page=94 (13 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesof the former. There are in fact several Sutta passages that relate to this question. These passages concern the future of the Dhamma and, in particular, they mention how a reduced respect for sam•dhi is a condition for the decline of the Buddha's teaching as a whole. Consider the following:"Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world, but when counterfeit gold arises true gold disappears, so the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world, but when a counterfeit of the true Dhamma arises in the world then the true Dhamma disappears. ...It is senseless people who arise right here who cause the true Dhamma to disappear.The true Dhamma does not disappear all at once in the way a ship sinks. There are, Kassapa, five detrimental things that lead to the decay and disappearance of the true Dhamma. What are the five? Here the bhikkhus, the bhikkhunis, the male lay followers, and the female lay followers dwell without reverence and deference towards the Teacher ... towards the http://www.bswa.org/modules/icontent/index.php?page=94 (14 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesDhamma ... towards the Sangha ... towards the training ... towards concentration [sam•dhi]. These are the five detrimental things that lead to the decay and disappearance of the true Dhamma."(40) Thus it appears that over time there is a natural tendency for the Dhamma to get distorted, that the distorters are members of the Sangha itself, and finally that one of the factors that lead to the gradual confusion and disappearance of the Dhamma is a lack of reverence and deference for sam•dhi.(41) It is easy to see why the Triple Gem and the training as a whole are mentioned here, because lack of respect for any of these is tantamount to a repudiation of the entire Dhamma. But it is quite remarkable that sam•dhi is the one aspect of the training that is singled out here, not wisdom, not the four satipatth•nas or any other aspect of the path. And this is only one among many instances where sam•dhi is singled out in this way.(42) This is surely highly significant and says much about the central importance of sam•dhi in the Dhamma.So it seems that it is to be expected that the important role of sam•dhi is undermined over time, and therefore one should perhaps not be surprised that this is exactly what seems to happen in the Pali Commentaries.(43) Maybe this is because sam•dhi can appear so difficult to http://www.bswa.org/modules/icontent/index.php?page=94 (15 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesachieve. But this is obviously not a sufficient reason to downgrade its importance. Sam•dhi is an integral part of the Buddhist path and any attempt to reduce its importance because it is hard to achieve, will only result in the exact opposite, making the true goal of the path, Enlightenment, even more difficult to achieve. By overlooking the absolutely central importance of sam•dhi one is in grave danger of making the supreme goal of the Buddhist practice unattainable.6. Abhidhamma-bh•janiya & Suttanta-bh•janiyaIn light of the above, it may prove useful to take a closer look at the Abhidhamma.(44) The first thing to notice about the Abhidhamma's treatment is that it is divided into two separate categories, the Sutta-exposition (Suttanta-bh•janiya) and the Abhidhamma-exposition (Abhidhamma-bh•janiya).(45) This is of great importance for this study because it suggests that the Suttas and the Abhidhamma must be kept strictly apart and, more particularly, that the Abhidhamma analysis is not applicable to the Suttas.This conclusion is reinforced by a closer comparison of the Sutta-exposition with the Abhidhamma-exposition. The Suttanta-bh•janiya is a list of factors, together with definitions, of some of the most important doctrinal sets found http://www.bswa.org/modules/icontent/index.php?page=94 (16 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesin the Suttas.(46) The exposition is largely identical to that of the Suttas, as one would expect. In the Suttas these sets are concerned with the pragmatic problem of how to arrive at Enlightenment, and the various factors listed refer to qualities of mind that have to be developed for Enlightenment to be possible.(47) The Abhidhamma-bh•janiya, however, is a significant departure from the Sutta-exposition. It discusses the same sets, but the definitions of the individual factors are here quite different from those found in the Suttas. The emphasis is now on how these factors, when they are fully developed, take part in the experiences of the stages of Enlightenment.(48) The Abhidhamma's purpose, therefore, is to describe the contents of specific states of mind rather than the path by which one arrives at those states.(49) In other words, where the Suttas and the Abhidhamma speak of what appears to be the same sets, they are actually speaking of quite different things. It now becomes clear why the Sutta-exposition has to be kept apart from the Abhidhamma-exposition.(50) The above can now be related to jh•na/sam•dhi and lokuttarajjh•na. Sam•dhi and jh•na are terms used in the Suttanta-bh•janiya and thus they refer to Sutta usage. In particular, as they are closely related to the above mentioned sets that constitute the path to Enlightenment, they are http://www.bswa.org/modules/icontent/index.php?page=94 (17 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesfactors of that same path. Lokuttarajjh•na, on the other hand, belongs to the Abhidhamma-bh•janiya and is a term for the constellation of mental factors present at the moments of Enlightenment. Being a term peculiar to the Abhidhamma-bh•janiya, it only relates to the Abhidhamma and can therefore not be used to explain sam•dhi or jh•na as it appears in the Suttas. If this is correct, it follows that the Commentaries make a dangerous blunder when they explain jh•na and sam•dhi with Abhidhamma terminology that was never capable of being used in this way.7. ConclusionIt is sometimes claimed that the Abhidhamma is simply a natural extension of the Suttas, and that its ideas flow without conflict straight out of concepts already established in the Suttas. This may be largely correct, but there is always a problem of unforeseen consequences when one elaborates on a body of texts of such fundamental importance for Buddhism as the original Suttas. I hope I have been able to show one such instance of unforeseen consequences, and an important one at that, in which the Suttas are effectively rewritten in line with later concepts and terminology.(51) It shows that one has to be careful about uncritically accepting the Commentaries' interpretations of the Suttas. This is particularly so when established Sutta http://www.bswa.org/modules/icontent/index.php?page=94 (18 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesconcepts are redefined by the Commentaries in accordance with ideas that arose after the Suttas were composed.As for the term lokuttarajjh•na, I suggest that it was never meant to be used apart from the Abhidhamma itself. The idea of lokuttarajjh•na may very well be a reasonable description of attainments on the Buddhist path, but this does not mean that it has any direct counterpart in the Suttas: in fact it seems clear that it does not. Because lokuttarajjh•na concerns the goal of the path, and not the path itself, the Commentaries' redefinition of jh•na/sam•dhi in terms of lokuttarajjh•na has the effect of shifting the reality of jh•na from being a factor of the path to becoming a result of the practice of the path. Thus the Suttas' insistence on the centrality of jh•na/sam•dhi as a path factor is undermined, an undermining which only serves to seriously distort the timeless message of the Buddha.Brahm•li BhikkhuPerth, April 2005References: All references are to volume number, page number, and line number of the http://www.bswa.org/modules/icontent/index.php?page=94 (19 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articles Main MenuPali texts published by the Pali Text Society.Abbreviations: Vin: Vinaya Pitaka; D: D•gha Nik•ya; M: Majjhima Nik•ya; S: Samyutta Nik•ya; A: Anguttara Nik•ya; Dhs: Dhammasangani; Vibh: Vibhanga; DA: D•gha Nik•ya Commentary; MA: Majjhima Nik•ya Commentary; AA: Anguttara Nik•ya Commentary.Notesl (1) The term 'Sutta' in this paper generally refers to the four main Nik•yas of the Sutta Pitaka: the D•gha Nik•ya, the Majjhima Nik•ya, the Samyutta Nik•ya, and the Anguttara Nik•ya.l (2) By sam•dhi I generally understand the four jh•nas, sometimes a slightly broader concept.It might be thought that this is a narrow understanding of sam•dhi because the Suttas contain many instances of sam•dhi that are clearly not jh•na. These sam•dhis can broadly be classified into two types: sam•dhi that can arise prior to jh•na and sam•dhi that comes after jh•na and that depends on jh•na. Into the latter category fall the formless attainments, the sam•dhi that leads to Arahantship (see A.II.45,23-33) http://www.bswa.org/modules/icontent/index.php?page=94 (20 of 41) [02.08.2005 19:04:04]SearchBuddhist Society of Western Australia - ArticlesHomeNewsDhamma TalksArticlesBest pagesPopular pagesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreCreative CommonsLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Articles)Members: 0Guests: 10more...and also the sam•dhi that is the result of Arahantship (see A.V.7,7 - 10,2). Because these sam•dhis are based on jh•na their existence confirms the importance of jh•na on the path.Into the former category fall such sam•dhis as animittasam•dhi, suññatasam•dhi and appanihitasam•dhi (see e.g. D.III.219,21-22), sam•dhi gained from walking meditation (see A.III.30) and possibly sam•dhi in conjunction with satipatth•na (see S.V.144,19 - 145,19 & A.IV.300,24 - 301,15). But even with these sam•dhis it is far from clear that they do not, or at least cannot, rely on jh•na. In the case of (A.IV.300,24 - 301,15), if one is to follow the sequential presentation in the Sutta strictly (which presumably one must), jh•na precedes the sam•dhis based on satipatth•na. The same is quite possibly true of (S.V.144,19 - 145,19). As for the first three sam•dhis of animittasam•dhi etc., it seems that they also are normally practised after jh•na (see M.III.111), although the evidence may not be conclusive that they have to be.The most important fact about the various types of sam•dhi, however, is that by far the most frequently occuring type is jh•na. The three sam•dhis of animittasam•dhi, suññatasam•dhi and appanihitasam•dhi occur very rarely in the Suttas compared to jh•na, and the same is true for "satipatth•na sam•dhi". Thus the relative http://www.bswa.org/modules/icontent/index.php?page=94 (21 of 41) [02.08.2005 19:04:04]User LoginBuddhist Society of Western Australia - Articlesimportance of jh•na far outweighs the importance of any of the other types of sam•dhi and jh•na is therefore the preeminent type of sam•dhi on the Buddhist path. Thus when the Suttas only speak of sam•dhi, without further qualification, it seems reasonable to conclude that this is predominantly a reference to jh•na.l (3) By historical tendency I primarily mean the shift in focus from the Nik•yas to the Commentaries. Where the Nik•yas put great emphasis on sam•dhi and jh•na, even saying that full Enlightenment is impossible without jh•na (see "So Vata Sutta", section 4.2), the Commentaries shift the emphasis towards pure vipassan• practice and in the process invent new terminology such as "sukkhavipassaka" (one who practises dry insight) and "suddhavipassan•" (pure insight). This shift in emphasis has been very influential to the present day. vipassan• meditation with little emphasis on sam•dhi, and often no emphasis on jh•nas, has been by far the most influential "meditation system" of the Theravada tradition worldwide in the second half of the 20th century.l (4) It should be noted that, although the term lokuttarajjh•na first appears in the Canonical Abhidhamma, it is precisely defined only in the Abhidhamma Commentaries. Whether the http://www.bswa.org/modules/icontent/index.php?page=94 (22 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesAbhidhamma Commentaries understand lokuttarajjh•na in the same way as the Canonical Abhidhamma is a moot point. However, because my main critique in this paper is aimed at the Sutta Commentaries, which presuppose both the Canonical Abhidhamma as well as its Commentaries, I have made no distinction between the two.l (5) According to the Abhidhamma Commentaries the fruit consciousness lasts two or three mind moments (see "A Comprehensive Manual of Abhidhamma" by Bhikkhu Bodhi, p.177).l (6) And also to a fivefold classification of jh•na adopted by the Abhidhamma (cf. Dhs. 167-174) but which is only rarely mentioned in the Suttas (cf. M.III.162,15).l (7) Lit. 'jh•nas beyond the world'.l (8) The Suttas, in contrast with the Abhidhamma, never focus exclusively on the precise moments that the stages of Enlightenment are attained. Rather, the Suttas seem to speak of these stages as "ongoing realities". Typical terminology used in the Suttas include: "dhammacakkhum udap•di", "the eye of http://www.bswa.org/modules/icontent/index.php?page=94 (23 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesthe Dhamma arose", (e.g. Vin.I.11,34); "samm•ditthiy• uppad•ya", "the arising of right view", (M.I.294,1); "sot•pattiphalam pi sacchikaronti, sakad•g•m•phalam pi sacchikaronti, an•g•m•phalam pi sacchikaronti, arahattam pi sacchikaronti", "they realised the fruit of streamentry, they realised the fruit of once-returner, they realised the fruit of non-returner, they realised the fruit of Arahantship", (D.I.229,4); "anupad•ya •savehi citt•ni vimuccimsu", "(their) minds were freed from the outflowings without grasping", (e.g. Vin.I.14,35); "•sav•nam khayam p•pun•ti", "he attained the destruction of the outflowings", (M.I.436,4). Each of these refers to enduring realities.l (9) For the sake of completeness, it should be mentioned that the Suttas on a few occasions mention types of sam•dhi that possibly are directly related to the attainment of the four stages of Enlightenment. The most important example would seem to be animittasam•dhi, see (A.IV.78,18-30). However, even these sam•dhis do not appear to be momentary in the sense that lokuttarajjh•na is said to be.l (10) This is how the Commentaries tend to understand this term, e.g. (MA.IV.130,22-24): "Tattha ariyan ti niddosam. Lokuttaram niddosam hi ariyan ti vuccati. samm•sam•dhin ti http://www.bswa.org/modules/icontent/index.php?page=94 (24 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesmaggasam•dhim" - "Therein ariya means undefiled. For ariya is called the undefiled which is supramundane. Samm•sam•dhi means path-sam•dhi [i.e. lokuttarajjh•na]"; (AA.IV.28,19): "sam•dhiparikkh•r• ti maggasam•dhissa sambh•r•" - "Requisite of sam•dhi means a constituent of path-sam•dhi". See also Rupert Gethin's "The Buddhist Path to Awakening", p.218, line 19-22: "Secondly there is the attainment of right view etc. as noble, without •savas, lokuttara, a factor of the path. It is precisely this second stage that must be understood as ariyo samm•sam•dhi sa-upaniso sa-parikkh•ro."l (11) It should be noted that only 5 occurrences in the four main Nik•yas makes the phrase a rare one. There are also two occurrences of a sam•dhi (as opposed to samm•sam•dhi) which is said to be 'ariya' (D.III.278,27 & A.III.24,15).l (12) (S.V.21,13-17) & (A.IV.40,23-27) - "Seyyath•dam samm•ditthi samm•sankappo samm•v•c• samm•kammanto samm•-•j•vo samm•v•y•mo samm•sati. Y• kho bhikkhave imehi sattahangehi cittassa ekaggat• saparikkh•r•, ayam vuccati bhikkhave ariyo samm•sam•dhi sa-upaniso iti pi saparikkh•ro iti p ti."l (13) (M.III.72,4-28) - http://www.bswa.org/modules/icontent/index.php?page=94 (25 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articles"Katam• ca, bhikkhave, samm•ditthi? Samm•ditthi p'aham, bhikkhave, dvayam vad•mi. Atthi, bhikkhave, samm•ditthi s•sav• puññ•bh•giy• upadhivepakk•; atthi, bhikkhave, samm•ditthi ariy• an•sav• lokuttar• maggang•."Then the two types of right view are explained in more detail.l (14) Unfortunately it is not perfectly clear in the Sutta whether the twofold right view refers to two separate ways in which samm•ditthi acts as a requisite to ariya samm•sam•dhi or whether both aspects of the twofold samm•ditthi are part of the same samm•ditthi which is a requisite to ariya samm•sam•dhi. But even if the latter is the case it is not necessary to bring in lokuttarajjh•na as an explanation. I would propose, instead, that in this case ariya should be understood as a direct reference to the person practising ariya samm•sam•dhi, i.e. that he is at least a Sot•panna. Ariya samm•sam•dhi would then simply be samm•sam•dhi attained by the ariyas. This fits well with the fact that ariyas are said to be endowed with the Noble Eightfold Path (S.V.348,3-4), i.e. ariya samm•sam•dhi together with its seven requisites.There is still another way of looking at the passage from M117. According to the http://www.bswa.org/modules/icontent/index.php?page=94 (26 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesCommentary the second type of right view, the view that is supramundane, does in fact not refer to the right view of the Sot•panna but to the right view at the moment of the four paths, i.e. the moment when each of the four stages of Enlightenment is attained. Thus it is identical with lokuttarajjh•na. This interpretation is probably the result of the peculiar vocabulary used to qualify samm•ditthi in the present Sutta, in particular magganga and an•sava (but also the string paññ•, paññindriya, paññ•bala and dhammavicayasambojjhanga), which is reminiscent of Abhidhamma usage. These terms are never used to qualify samm•ditthi anywhere else in the Suttas, and several of the terms used, such as magganga, an•savacitta and ariyacitta, are never found at all in the Suttas. It thus seems probable that these words are a late addition, a conclusion reinforced by the fact that the •gama version of this Sutta (i.e. the Chinese equivalent) does not include this vocabulary.l (15) The fourth occurrence is found at (D.II.216,31 - 217,4) and the fifth at (A.III.25-27).l (16) (A.III.27,13) - "... paccavekkhan•nimittam suggahitam hoti sumanasikatam s•padh•ritam suppatividdham paññ•ya".http://www.bswa.org/modules/icontent/index.php?page=94 (27 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesThe paccavekkhan•nimittam does not occur anywhere else in the Suttas and one has to look to the Vibhanga of the Abhidhamma to find a definition. At (Vibh. 334,1-8) one finds the following: "Tattha katam• samm•sam•dhi? ... Tamh• tamh• sam•dhimh• vutthitassa paccavekkhan•ñ•nam paccavekkhan•nimittam." - "Therein what is the five-factored right sam•dhi? ... The reviewing knowledge, the reviewing sign of one who has come out of this or that sam•dhi (is the five-factored right sam•dhi)."If one is to follow the Vibhanga here, then "this or that sam•dhi" would seem to refer to the sam•dhis just mentioned in the Sutta prior to the mentioning of the paccavekkhan•nimittam, i.e. the four jh•nas. Thus the paccavekkhan•nimittam would be based on one or more of the four jh•nas.The same conclusion is arrived at when one takes account of the "gradual" nature of the Suttas (cf. A.III.184,17). This means that the standard way of exposition of Dhamma, explicitly recommended by the Buddha and a pattern which is easily recognizable in Sutta after Sutta, is one of natural progression. It is therefore to be expected that the paccavekkhan•nimittam is a stage on the path which comes after the jh•nas and which is based on the jh•nas.http://www.bswa.org/modules/icontent/index.php?page=94 (28 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesl (17) (AA.III.232,11-12) - "Ariyassa ti vikkhambhanavasena pahinehi kilesehi •rak• thitassa"."(Of) noble (means): (of) one standing far from the defilements which have been abandoned due to suppression"."Abandoning due to suppression", "vikkhambhanavasena pahinehi", is a Commentarial reference to suppression due to jh•na. Thus it appears that the term 'ariya' here is related to (ordinary) jh•na and not to the stages of Enlightenment.It might be objected that this passage is about the 'development', 'bh•van•', of ariya samm•sam•dhi (i.e. "ariyassa bhikkhave pañcangikassa samm•sam•dhissa bh•vanam desiss•mi ..."; A.III.25,1-2) and not about ariya samm•sam•dhi itself. However, in the Suttas the development of a particular quality is usually explained in terms of the quality itself. For example, the development (bh•van•) of satipatth•na is explained using the standard satipatth•na formula (S.V.182,23 - 183,4); the same holds for the iddhip•das (S.V.276,15-19), the samm•ppadh•nas (S.V.244,21 - 245,13), and indeed for the jh•nas themselves (S.V.308,2-11). Thus it seems safe to conclude that the "development of ariya samm•sam•dhi" is identical with ariya sammhttp://www.bswa.org/modules/icontent/index.php?page=94 (29 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articles•sam•dhi itself.l (18) This still does not answer the question of why the name "ariyo samm•sam•dhi" is used. I would suggest that because this sam•dhi is defined as the eighth factor of the Noble Eightfold Path, supported by the other seven factors, one is in effect developing the entire Noble Eightfold Path when developing this sam•dhi. It would therefore seem that the qualifier "ariya" is taken directly from the name of the Noble (ariya) Eightfold Path.l (19) I argued above that the Sutta terminology for the experiences of Enlightenment never refers to sam•dhi and jh•na. However, since the Abhidhamma's lokuttarajjh•na is not directly equivalent to this Sutta terminology, it is still necessary to investigate whether it might relate to jh•na or sam•dhi.l (20) The Commentaries use various terminology, such as maggasam•dhi and phalasam•dhi, which is equivalent to lokuttarajjh•na.l (21) (M.II.22-29)l (22) See (M.II.27,31 - 28,2) & (M.II.28,20-23) http://www.bswa.org/modules/icontent/index.php?page=94 (30 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesrespectively.l (23) (MA.III.270,14) - "Pathamajjh•nan ti an•g•m•phale pathamajjh•nam.""The first jh•na means: the first jh•na with reference to the fruit of an•g•m•."(MA.III.270,22-24) - "Etth'ete ti arahattaphale bhummam dutiyajjh•nikam arahattaphalam hi p•punitv•, kusalasankapp• aparises• nirujjhanti.""Here these ('here' refers back to the second jh•na in the Sutta text; 'these' refers to the wholeseome intentions) means: with reference to the fruit of Arahatta, having attained the stage of Arahatta relating to the second jh•na, wholesome intentions cease without remainder."l (24) (D.III.126-7) - "Sabb•k•ra-sampannam sabb•k•ra-parip•ram an•nam anadhikam sv•kkh•tam kevala-parip•ram brahmacariyam suppak•sitam".http://www.bswa.org/modules/icontent/index.php?page=94 (31 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesBecause of the use of 'well-expounded' (sv•kkh•tam) and 'well-proclaimed (suppak•sitam) to qualify brahmacariya. I understand brahmacariya here to be practically equivalent to dhamma.l (25) Moreover, the use of 'jh•na' does not appear to add anything that would be lost if the passage simply spoke of the attainments of An•g•m• and Arahant respectively.l (26) Of course, a single Sutta may not be fully self-explanatory. But all the Suttas taken together should give one a comprehensive and complete understanding of the Dhamma.l (27) "Vivicca akusalehi dhammehi"; e.g. (D.I.73,23-24).l (28) The standard description of the second jh•na says: "avitakkam avic•ram sam•dhijam p•tisukham", "without vitakka without vic•ra with rapture and happiness born of sam•dhi"; e.g. (D.I.74,15).l (29) One might think that the expression "ceased without remainder", "aparises• nirujjhanti", is more likely to be connected with the stages of Enlightenment where defilements are completely uprooted than with jh•na where http://www.bswa.org/modules/icontent/index.php?page=94 (32 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesthe defilements are only temporarily suppressed. However, in the Suttas this term is also used with reference to the jh•nas (e.g. M.II.263ff).It might also seem that because this Sutta ends with a description of the Arahant, the previous stages are likely to concern stages of Enlightenment. But it is common in the Suttas to describe the attainment of Arahantship directly after the attainment of the jh•nas, for instance in the gradual training (e.g. D2).l (30) (A.III.422,25 - 423,18), the title is taken from the summary (the udd•na) at the end of the chapter (vagga).l (31) (AA.III.410,21) - "Sam•dhin ti maggasam•dhi c'eva phalasam•dhi ca".Maggasam•dhi and phalasam•dhi are Commentarial names for the lokuttarajjh•na happening at the path moment (magga) and fruition (phala) respectively.l (32) It could perhaps be argued that samm•sam•dhi here refers to the lokuttarajjh•na of the first three stages of Enlightenment but not to the fourth. But this would be an additional complication which would lead one even further http://www.bswa.org/modules/icontent/index.php?page=94 (33 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesaway from the most straightforward meaning of the passage.l (33) "The abandoning of the fetters" is the path (magga) consciousness relating to the attainment of Arahantship. Samm•sam•dhi is here defined in the Commentary in such a way that it appears to include the fruition (phala) consciousness relating to Arahantship. The fruition consciousness comes after the path consciousness.l (34) (A.III.423,2 - 423,7) - "Cittassa nimittam aganhanto samm•ditthim parip•ressat• ti n'etam th•nam vijjati. Samm•ditthim aparip•retv• samm•sam•dhim parip•ressat• ti n'etam th•nam vijjati. Samm•sam•dhim aparip•retv• samyojan•ni pajahissat• ti n'etam th•nam vijjati. Samyojan•ni appah•ya nibb•nam sacchikarissat• ti n'etam th•nam vijjati."l (35) See for example the S•maññaphala Sutta (D2). The Commentary does not explain the jh•na of the gradual training as lokuttarajjh•na (but it also does not exclude it), see (DA.I.217,14-18).l (36) (M.I.434,25-31 + 435,26-436,17) - "Yo •nanda maggo y• patipad• http://www.bswa.org/modules/icontent/index.php?page=94 (34 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlespañcannam orambh•giy•nam samyojan•nam pah•n•ya tam maggam tam patipadam an•gamma pañc'orambh•giy•ni samyojan•ni ñassati v• dakkh•ti v• pajahissati v• ti n'etam th•nam vijjati. Seyyath• pi •nanda mahato rukkhassa titthato s•ravato tacam acchetv• pheggum acchetv• s•racchedo bhavissat• ti n'etam th•nam vijjati ...Katamo c'•nanda maggo katam• patipad• pañcannam orambh•giy•nam samyojan•nam pah•n•ya: Idh'•nanda bhikkhu ... pathamam jh•nam upasampajja viharati ... dutiyam jh•nam ... tatiyam jh•nam ... catuttham jh•nam ...".l (37) In fact it would seem impossible that the jh•nas of M64 refer to lokuttarajjh•na. In this Sutta the jh•nas themselves are viewed as dukkha, anicca, and anatt• for the purpose of going beyond them and attaining at least to An•g•m•. This could therefore not refer to lokuttarajjh•na because that attainment is nothing but Nibb•na itself and consequently cannot be considered as dukkha.l (38) With the possible exception of animittasam•dhi, see note 9 above. It is difficult, however, to draw any authoritative conclusions on the precise nature of animittasam•dhi based on the http://www.bswa.org/modules/icontent/index.php?page=94 (35 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesSuttas alone. In the Suttas, it remains a marginal form of sam•dhi compared to the jh•nas (see note 1 above) and as such its relevance is limited. Other types of sam•dhi that may or may not relate directly to the stages of Enlightenment, such as suññatasam•dhi, appanihitasam•dhi, and even aññ•phalasam•dhi (A.IV.428), are even more marginal. In any case, if the present discussion is limited to the jh•nas (and thus samm•sam•dhi) the situation is quite clear cut.l (39) This may seem more radical than it really is. As do most Buddhist monks, I agree that it is important to respect the Commentaries and all post-Nik•ya Pali works. After all, these works are the opinions of (presumably) highly respected Buddhist monks. One is obliged to be extremely careful not to overestimate one's own understanding above that of a strong and respected tradition. If there is any doubt, and one does not have direct experience of the Dhamma oneself, one should always defer to the tradition.Having said this, however, one has to keep in mind what the Buddha stated in the Four Great Standards of the Mah•parinibb•na Sutta (D.II.13,30 - 126,5): that the word of any authority, other than that of the Buddha, which claims to speak the Dhamma should always be checked http://www.bswa.org/modules/icontent/index.php?page=94 (36 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesagainst what is known with adequate certainty to be the Buddha's own statements (i.e. the four main Nik•yas). What I have tried to do in this paper is simply to subject one specific Commentarial interpretation to this test.l (40) (S.II.224,14-21 + 224,25-225,4) - "Seyyath•pi Kassapa na t•va j•tar•passa antaradh•nam hoti y•va na j•tar•papatir•pakam loke uppajjati. Yato ca kho Kassapa j•tar•papatir•pakam loke uppajjati atha j•tar•passa antaradh•nam hoti. Evam eva kho Kassapa na t•va saddhammassa antaradh•nam hoti y•va na saddhammapatir•pakam loke uppajjati. Yato ca kho Kassapa saddhammapatir•pakam loke uppajjati atha saddhammam antaradh•nam hoti. ...Atha kho idheva te uppajjanti mogh•puris• ye imam saddhammam antaradh•penti.Seyyath•pi Kassapa n•v• •dikeneva opilavati na kho Kassapa evam saddhammassa antaradh•nam hoti. Pañca kho me Kassapa okkamaniy• dhamm• saddhammassa sammos•ya antaradh•n•ya samvattanti.Katame pañca? Idha Kassapa bhikkh• bhikkhuniyo up•sak• up•sik•yo satthari ag•rav• viharanti appatiss•, dhamme ag•rav• viharanti appatiss•, http://www.bswa.org/modules/icontent/index.php?page=94 (37 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlessanghe ag•rav• viharanti appatiss•, sikkh•ya ag•rav• viharanti appatiss•, sam•dhismim ag•rav• viharanti appatiss•. Ime kho Kassapa pañca okkamaniy• dhamm• saddhammassa sammos•ya antaradh•n•ya samvattanti."l (41) All this seems to be a natural process. I think it highly unlikely that members of the Sangha would intentionally distort the Dhamma.l (42) A similar passage is found at (A.IV.84,9-19). There are also a number of passages that mention the same list of five things as being respected by various persons. For example at (A.IV.27,21 - 31,10) there are four Suttas mentioning seven qualities that lead to non-decline, the five factors common to all these Suttas being the Triple Gem, the training, and sam•dhi. Another such set of seven occurs at (A.IV.120,4 - 125,9). Finally, at (S.V.234,26-31) an Arahant is said to conduct himself with supreme honour towards the Tath•gata and the Dhamma by being reverential and deferential to the same basic set of five.l (43) Note the correspondence here between the Buddha warning that it is "senseless people" in the Sangha itself that cause the Dhamma to disappear and the fact that the Commentaries (written by the Sangha) seem to be distorting the http://www.bswa.org/modules/icontent/index.php?page=94 (38 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesDhamma. (Again, this distortion seems to be natural and unavoidable. If it had not been for the Sangha's efforts in preserving the Dhamma, it would almost certainlty have disappeared long ago.)l (44) It is the second book of the Abhidhamma, the Vibhanga, which is of interest here.l (45) This division is one of the main organising principles of the Vibhanga. However, it should be noted that many scholars consider the Vibhanga to be the earliest part of the Abhidhamma. It thus seems likely that in the rest of the Abhidhamma this division is implied, even if rarely explicitly stated.l (46) I.e. the indriyas, the satipatth•nas, the bojjhangas, etc.l (47) These sets are collectively known as the Bodhipakkiyadhammas and they are very prominent in the Suttas, see in particular volume V of the Samyutta Nik•ya. (It should be noted that the Vibhanga includes other sets as well - i.e. apart from the Bodhipakkiyadhammas - but these sets are generally not concerned with lokuttarajjh•na and are therefore not relevant to this study.) It is significant that when these sets http://www.bswa.org/modules/icontent/index.php?page=94 (39 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - Articlesare spoken of in the Suttas they are always spoken of in terms of "development" or "cultivation", i.e. "bh•van•". This seems to be a clear indication that they form part of the path of practice and not the result of practicing the path. This is in sharp contrast to the Sutta terminology used to describe the attainments of the stages of Enlightenment (i.e. the results of practice), terminology such as: "realization" (sacchikiriy•); "attainment" (anuppatta); "liberation" (vimutta); etc. This distinction seems to be very consistent in the Suttas, the former being the path, the latter the results.l (48) This is so for all the sets that make up the Bodhipakkhiyadhammas apart from the 5 indriyas; for the indriyas only an Abhidhamma exposition is given.l (49) This is not surprising because one of the main purposes of the Abhidhamma is precisely to analyze existence into its component parts.l (50) This does not mean that the Abhidhamma analysis necessarily is wrong, rather that it is not directly comparable to the Sutta usage. It could be argued that the Abhidhamma-exposition describes the culmination of the path as described by the Sutta-exposition (see "The Buddhist Path to Awakening" by Rupert Gethin). http://www.bswa.org/modules/icontent/index.php?page=94 (40 of 41) [02.08.2005 19:04:04]Buddhist Society of Western Australia - ArticlesAlthough the two expositions may thus be compatible, they are still concerned with two very different aspects of Buddhist practice, i.e. the result of practicing the path and the path itself respectively.l (51) Rewritten, that is, for those who rely exclusively on the Commentaries to explain the Suttas. [Back | Show this page in printable format] Page submitted by Brahmali - [Rating : 4.00 (1 votes) | Rate it!] The comments are owned by the poster. We aren't responsible for their content. ::Disclaimer::http://www.bswa.org/modules/icontent/index.php?page=94 (41 of 41) [02.08.2005 19:04:04]NestedOldest FirstRefreshBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online Buddhist Society of Western Australia Forum Index Beginners Discussion how to introduce buddhism to others to help them?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadWhiteLotusPosted on: 2005/7/31 23:00Just popping inJoined: 2005/4/28From: Posts: 9how to introduce buddhism to others to help them?HI,My sister is perpetually stressed, and do not take well to others telling her that she needs to relax. She has the tendency to think that she knows best, and that nobody else can quite help her because others just can't do it the "right way". As such she's always in a hurry, rather short tempered and lately more emotional. I'm worried, not sure how long she can last.I do believe that buddhist teachings can help her handle the stress, but I'm not sure how to introduce her to these teachings. I tried passing her a book to read, but she'll claim to be so busy she doesn't have the time to read it...and sometimes when I try to share with her certain views, she seem rather skeptical; perhaps it's because I do not know how to convey the teachings properly.Any ideas how I can better introduce buddhism into her life, to help her?----------------RajioPosted on: 2005/8/1 15:17http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=363&forum=1 (1 of 2) [02.08.2005 19:05:00]SearchUser LoginBuddhist Society of Western Australia - Forum10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: how to introduce buddhism to others to help them?Quote:Any ideas how I can better introduce buddhism into her life, to help her?This is just my opinion but if she is stressed you should make her a cup of tea. Buddhism is something she will need to come to herself. If you would like to give her a book, you could do much worse than Ajahn Brahm's book "Open the Door of your Heart".It's a light read and very suitable for non-Buddhists. Ian SetaThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=363&forum=1 (2 of 2) [02.08.2005 19:05:00] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion karma = dehumanization of suffering?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadlibertinePosted on: 2005/7/31 16:43Just popping inJoined: 2005/5/1From: MaltaPosts: 10karma = dehumanization of suffering?hi,i have encountered a bit of a mental barrier to the idea of karma. If its true that the ingredients of our current lives are shaped by the karma of our past, then are people always to blame for their suffering?For example if we see people dying of hunger in Ethiopia, dont you think its unfair to conclude that they brought it onto themselves?I'd love to hear your views, thanks!abrennanPosted on: 2005/7/31 17:24Just popping inJoined: 2005/7/29From: Sydney AustraliaPosts: 6Re: karma = dehumanization of suffering?Dear LibertineI have read that Buddha said that Karma is imponderable. That to try and analyse the ins and outs of it is a web that we tangle about ourselves.It seems to me that the most useful use of the concept of karma is to allow is to think more deeply about ourselves, our own thoughts and actions.I have heard that Buddha said that by Karma he means intention. That we should continue to look closely at our intentions every day. That this is the use of Karma to us.So we could have a long and detailed (and I am sure interesting)discussion about the subject but none of this would lead us to understand our suffering and to the end of suffering.I think if we spend to much time analysing why the the Israeli and Palestinian, in their past lives, , got themselves so mad at each other, or why the Ethiopian in their past lives got themselves entangled in civil war and famine we lose track of our mindfulness of our own form and feelings, of the objects of our own mind that arise and control us then fall away. http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (1 of 6) [02.08.2005 19:05:17]Buddhist Society of Western Australia - ForumI think that it is much more important to spend time observing our own intentions and considering how we feed them with fuel.So to answer your question I think that not to useful to conclude these things.Is it unfair? Probably. But more unfair to ourselveswhat do you think?Antony BrennanSydneylibertinePosted on: 2005/7/31 17:56Just popping inJoined: 2005/5/1From: MaltaPosts: 10Re: karma = dehumanization of suffering?Hi, thanks for your reply, its very interesting. I do agree that our use of karma is personal, and trying to project it on other people is not really its aim. I have a very rudimentary udnerstanding of buddhism so i want to clarify this point. I've heard of two different interpretations of the law of karma and i'm not quite sure if any of the two are the real buddha's teachings. The first says that we are fully responsable of everything that happens to us. Thus there is no such thing as injustice as everyone always gets what he deserves.The second is that one can talk of a global sort of karma for example a nation's karma. Thus the wrong intentions of one individual can cause suffering to many other people. At the end of the day human beings are still to blame for their suffering but one individual's suffering might not be of his own doing. second one seems more reasonable to me. ojwPosted on: 2005/7/31 18:33Not too shy to talkJoined: 2005/5/3From: Posts: 31Re: karma = dehumanization of suffering?An interpretation of Karma without rebirth is certainly unfathomable. To think that only bad people get reborn in ethiopia and therefore arn't worth worrying about is completely contrary to my understanding of the dhamma. Having not suffered famine in this life, it is hard for me to imagine the culmination of forces leading to birth into such a life. It truely is difficult for me.Having been raised in a family that denied any kind of religion, my first thought is that "Well they were just unlucky". So first contemplate this view, "The mind is simply an emergent property of the chemistry of a replicating strand of DNA." This is the scientific view, and is difficult to challenge based on empirical evidence. How does this view end suffering? Does it match with your experience and direct knowledge of your own mind? I know for me there is quite a contrast.So, then we come to the Buddhist view, that the mind of a child originally resided in another body, and indeed came to it's present experience via the consequences of past actions. It is said that upon Stream Entry, all doubt that this is the case leaves you, and that upon enlightement the attainment of the Divine Eye allows http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (2 of 6) [02.08.2005 19:05:17]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 one to see exactly how this works. So, you don't have to take the Scriptures as they are written, you can practice and find Right View for yourself.Well, I haven't such attainments, but my conceptual understanding of rebirth and karma does provide for a compassionate outlook.Seeing the suffering of hungry people, hungry ghosts, one should only ever have compassion. For whatever conditions lead to their current abiding, the only responsible thing to do is to help them feed themselves, and teach them a means to end suffering. What else is there to do?DhammaMikePosted on: 2005/7/31 18:58Quite a regularJoined: 2005/1/3From: Auckland NZPosts: 54Re: karma = dehumanization of suffering?Quote:For example if we see people dying of hunger in Ethiopia, dont you think its unfair to conclude that they brought it onto themselves?One of the interesting quirks of human nature is that we have no trouble accepting we "deserve" the good things in life, but cannot imagine how anyone "deserves" the bad.I am of the opinion that if we accept rebirth and the idea we have all lived thousands of lives, then it stands to reason that anyone of us has done enough bad things to "deserve" a bad outcome in this life, and enough good to "deserve" luxury and health, its just a matter of weather the time is right for that particular karma to bear fruit.In other words don't judge your neighbour who is starving, handicapped, on drugs - your time may be just around the corner. What is more they may die of starvation today only to be reborn into wealth and luxury tomorrow. The ways of Karma abrennanPosted on: 2005/7/31 19:17Re: karma = dehumanization of suffering?Hello againI am very interested finding ways to apply the techings offered by the Buddha to my daily life. I am not a teacher. Anything I say will should be considered my opinion and open to scrutiny.Before I rave on I should also say that practicing the teachings of the Awakened One is the real door to open understanding not speculating on concepts.You should have a look at some of the books and dharma (dhamma) talks that discuss karma (kamma). You might find them much more useful than I am. Hopefully some of the others who post here, especially the Monks or Nuns, will provide their answers for all our benefit.I think you should also look up the concept of Dependent Co-arising as discussed by the Buddha. All compound things, bodies, thoughts, etc are existing because of http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (3 of 6) [02.08.2005 19:05:17]SearchUser LoginBuddhist Society of Western Australia - Forumuser(s) are browsing Forum)Members: 0Guests: 10more...Just popping inJoined: 2005/7/29From: Sydney AustraliaPosts: 6the right conditions. If the conditions exist then they can exist, if the conditions do not exist then the things do not manifest, they cannot exist. When Buddha discussed this he almost always was referring to this body and this idea of self. But I guess you could look at the famine issue in this way. The political and social situation in Ethipia is not very stable, there is war, civil war and war and with the neighbours. This is a condition that amongst many other other conditions had led to famine. The political situation has exacerbated the famine. So it can be seen as you explained that the intentions of those who support the war have led to the conditions that support the famine. There must be millions of other supporting conditions also. As I said it's a web to tangle ourselves up in if we try to unravel it all.So there is the Karma and the Conditions and the interaction of them.Do you know the website Access to insighthere are a few links to sutras (suttas) and articles there that may give you more to think about and improve your own understanding.http://accesstoinsight.org/index-subject.html#pshttp://accesstoinsight.org/index-subject.html#pshttp://accesstoinsight.org/canon/sutta/majjhima/mn136.htmlI see already that others have posted valuable comments whilst I was typing this.may you find ways to IMPLEMENT the teachings of the Buddha.Antony BrennanSydneybodhicittaPosted on: 2005/8/1 6:44Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: karma = dehumanization of suffering?The cause and effect of kamma is imponderable. We do not see because our human eyes are limited. We cannot see past nor future lives. If one perceives the Buddha taught us Kamma and Rebirth so that we can raise up our JUDEMENTAL mind and use Kamma as an excuse for sufferings in the world and because of that mind, we say “serve them right” sit back, do nothing and smirk about it, then the Buddha would have taught us in vain. One would have missed the Buddha’s teaching totally.Since we are still unenlightened, the Buddha taught us Kamma and Rebirths so that we can look after ourselves skilfully, live our lives skilfully according to his teachings. If one does not want to reap the bitter fruits then one does not plant the bitter seeds. It is said that some humans are very afraid of the effects but they do not care about the causes. Where as the Bodhisattvas do not care about the effects but they care very much about the causes so they never do anything that will cause bad effects for themselves later on. By looking after the causes, the effects will automatically be looked after. This is the Buddha’s teaching. That’s why they are enlightened beings. Bodhi-sattva means enlightened beings. A lot of humans do not even believe in causes and effects so unfortunately for these people anything goes. Just look at the world around us now.We do not judge. We do what we can to help others who are less fortunate than http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (4 of 6) [02.08.2005 19:05:17]Buddhist Society of Western Australia - Forumwe are. This is the practice of DANA, the first of the Paramittas. It is first because it’s the most important and everyone can practice it. We do our best to help. What the victims did before is not OUR concern. We only have metta, karuna for them. This is how the Buddha taught us. All Dhamma points to this. And if we have done our best to help, and the world still remains a greedy, angry delusional place, we can understand better if we understand Kamma and Rebirths and it will be easier for us to abide in uppekha (equanimity)-of such Kamma they will be the heirs, its no longer our concern.bodhicittaPosted on: 2005/8/1 8:37Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: karma = dehumanization of suffering?Of course there is Group Kamma but this kamma is not caused by the act of any indivdual. They are caused by the actions of groups of beings acting together e.g Ghenghis Khan and his marauding hordes of horseman, a nation of people "ethnic cleanse" the minority of its population, the SS and their actions against the Jews in the concentration camps etc. Groups of people can do either bad or good things together, therefore this will result in group kamma.It is said even if you board a plane or boat with other passengers, you have some affinity with them in your past. If you are born together in the same family, the affinity is stronger. If we all like to listen to Aj Brahm, we have listened to him before, don't you think? We act as a group doing Dhamma things before and now we are a group again.albert_kamPosted on: 2005/8/2 10:59Not too shy to talkJoined: 2005/5/4From: Jakarta, IndonesiaPosts: 27Re: karma = dehumanization of suffering?Quote:If its true that the ingredients of our current lives are shaped by the karma of our past, then are people always to blame for their suffering?Sorry, just want to make a simple addition. Our current life is shaped not only by the karma of our past, but the present also. If it's only shaped by the past, it almost means that we cant do anything in the present about it. And i dont think the teaching of karma is about blaming.There goes my 2 cents With metta,Albert KambodhicittaPosted on: 2005/8/2 12:54http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (5 of 6) [02.08.2005 19:05:17]Buddhist Society of Western Australia - ForumQuite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: karma = dehumanization of suffering?Yes, you are right Albert. Past does not mean past lives only. Past could mean last year, yesterday or an hour ago.For a more detailed description, one Sangha member had said, what happened to a person the moment one is born until 40 years of age is the kammic effect of one's past life, what happened to one after 40 years old is the kammic effect of one's present life ( all that was done before one was 40). So if one is young and less than 40 years old, one has lots of opportunities to make good your current life in latter years by being skilful in your actions, speech and mind right now , all is not lost yet - not a moment to waste really! That does not mean one cannot save the day when one is over 40 years old. Its always better to be skilful late than never.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=362&forum=1 (6 of 6) [02.08.2005 19:05:17] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Abstaining from AlcoholRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadDhamma36Posted on: 2005/6/27 7:20Not too shy to talkJoined: 2005/5/1From: Morley, Western AustraliaPosts: 29Abstaining from AlcoholI have read of many Buddhists who will still have a small glass of wine in the evenings with their meal. This seems to be mainly in the west from what i have seen. They have only one glass and then stop, thereby showing restraint and avoiding intoxication. By doing this they feel that they are not breaking any precepts as they are not drunk and still have "full" control of themselves.I thought the Buddha was fairly clear on this point but again, it's one of many interpretations i guess.I'm curious what others think of this?With Metta----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes.bodhicittaPosted on: 2005/6/27 8:32Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Abstaining from AlcoholDear Dhamma36,I think different people inteprets the precepts to different levels of their understanding/tolerance. We are all different. I know of somebody who would not eat anything that has the slightest tint of alcohol in it e.g a very matured fruit cake . No he would say, its against the 5th precept. We have to ask what's the principle behind the Buddha setting up these precepts. Would a glass of wine cloud our mindfulness and clear awareness of the here and now, and lower our defences against breaking the other 4 precepts? Would we become a little more light hearted and light headed? Would 1 glass of wine lead to another and http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=291&forum=1 (1 of 4) [02.08.2005 19:05:27]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News Feedsanother? Finally we would have to make the choice ourselves, individually, of the level of precept that we would like to keep, that we are comfortable with. EliasPosted on: 2005/6/27 20:30Not too shy to talkJoined: 2005/1/9From: SwedenPosts: 39Re: Abstaining from AlcoholHow can one glass of alcohol be so important for them?Why can't they give it up?I think this is not following the 5 precepts.it would be good to abstain from alcohol completely,just as if someone were cutting vegetables,suddenly cut their finger instead, it would surely be goodto stop cutting the finger and cut the vegetables instead.And it would be rather stupid to cut the finger once per day wouldn't it?chris_wPosted on: 2005/6/28 14:10Just popping inJoined: 2005/6/22From: USA. Little Rock, ArkansasPosts: 8Re: Abstaining from Alcohol"I vow to abstain from intoxicats, taken to induced heedlessness." I think the 2nd part of this is the most important. I don't drink, but I can't judge or even worry about what others do. For pondering on it will cause me to judge, and judging to me will only come out bad, which inturn will only build bad karma. We should all live to be good people. ----------------Chris"This too will pass"grasshopperPosted on: 2005/6/28 15:17Quite a regularJoined: 2004/12/19From: new zealandPosts: 60Re: Abstaining from Alcoholhello ppl,but why drink at all in the first place?some say its good for digestion, good for the heart....Ha do ppl do everything thats medically good for them? alcohol=slow poison...kills u slooooowlywith metta,----------------krisPosted on: 2005/6/28 21:01http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=291&forum=1 (2 of 4) [02.08.2005 19:05:27]SearchBuddhist Society of Western Australia - ForumMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...Quite a regularJoined: 2005/1/17From: Pensacola, FloridaPosts: 65Re: Abstaining from AlcoholQuote:"I vow to abstain from intoxicats, taken to induced heedlessness." I think the 2nd part of this is the most important.I don't think I've ever seen wording quite like this before. "taken to" attempts to alter the meaning. That's what we humans do sometimes in an effort to twist things so they fit in with the way we want things to be. We have to make a "judgement" here, to either make the effort to impliment the precepts in our practice, our lives...or not. To me they're pretty clear. If I rewrite them to suit my 'wants'...kris ----------------"Why are we born? We are born so that we will not have to be born again."- Ajahn ChahDhamma36Posted on: 2005/6/29 8:05Not too shy to talkJoined: 2005/5/1From: Morley, Western AustraliaPosts: 29Re: Abstaining from AlcoholI have seen this precept written in a number of ways and some do seem to imply that a little is ok, moderation being the key. Again, i thought the Buddha was clear on this point but ........At the end of the day i really dont want to start judging others. I really feel their Khamma is their own responsibility. I agree with you though Kris, if we decide to take the precepts then we should strive to adhere to them to the best of our abilities. Some days are harder than others though Thank you all for your thoughts !With Metta ----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes.ojwPosted on: 2005/6/29 13:02Not too shy to talkJoined: 2005/5/3From: Posts: 31Re: Abstaining from AlcoholIt is a difficult one, in western society. I used to be very interested in wine, including the asthetic aspects. When I discovered buddhism and adopted the 5 precepts, I could justify a sip of wine, in order to taste the wine but not become intoxicated. This works fine, but the problem I came across is that my father would say, "If a sip, why not half a glass?". Complete abstinence is therefore important in a social context.http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=291&forum=1 (3 of 4) [02.08.2005 19:05:27]User LoginBuddhist Society of Western Australia - ForumgrasshopperPosted on: 2005/6/29 15:22Quite a regularJoined: 2004/12/19From: new zealandPosts: 60Re: Abstaining from AlcoholA person who is a Buddhist by birth, told me that she drinks in the Buddhist way . I asked her "how is that"?She said by drinking not too little, not too much. The Middle way. She was damn serious. How ppl misunderstand the dhamma.----------------DhammaMikePosted on: 2005/6/29 16:55Quite a regularJoined: 2005/1/3From: Auckland NZPosts: 54Re: Abstaining from AlcoholI have observed very carefully the effect of a glass of wine on my mindfullness. It is very clear to me that even one glass has a significant adverse effect. Moreover, for me one glass sets me up for unskillfull acts - especially excessive eating. Having observed this over a period of time, and not seeing any advantages to having that one drink, I choose to practice the training precept of abstaining from alcohol.What others choose to do is their own affair. My only advice is to pay heed to what happens when you drink.abrennanPosted on: 2005/7/31 16:12Just popping inJoined: 2005/7/29From: Sydney AustraliaPosts: 6Re: Abstaining from AlcoholDear friendsI am new to this forum (only a couple of says old) I realise that this thread on alcohol is a month old now but I woulkd like to say what an interesting discussion it has been.From all I have read and heard from teachers there is little doubt (for me) that the Buddha was telling us to avoid using alcohol.That is easy for me to accept as I have no desire to have any. I think that the precepts are given to us to look deeply into, not to follow blindly. So we should seek to understand why we should avoid using intoxicants such as alcohol. This kind of practice help strenghten our intention to avoid them.Antony BrennanSydneyThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=291&forum=1 (4 of 4) [02.08.2005 19:05:27] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Buddhist Society of Western Australia Forum Index Beginners Discussion tabemono, tabemono, doko desu kaRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadRajioPosted on: 2005/7/13 15:03Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66tabemono, tabemono, doko desu kaHello all, Just thought I might ask a more fluffy question. Do you have any favourite vegetarian recipes, and if so, what are they.I make a very nice vegetarian curry.IngredientsS&M Medium Hot Curry Cubes (asian grocery store will have these)3 large potatoes2 large onions2 large carrotsschallots if you eat them1 large bell pepper1 small tin of coconut cream1. Disolve curry cubes in the coconut cream and hot water.2. chop potatoes, carrots and onions into thick (3cm) cubes and steam or boil until nearly done.3. finely chop up bell pepper4. put vegetables and curry sauce into a large fry pan and simmer until the potatoes have finished cooking.5. add bell pepper and schallots after you have put them on the plate(best served with medium grain rice)========================My other favourite vegetarian recipe is a pasta sauce.Ingredients2 large bell peppers (different colours)2 large onions10 large mushrooms2 large zuchinnishttp://www.bswa.org/modules/newbb/viewtopic.php?topic_id=334&forum=1 (1 of 2) [02.08.2005 19:05:36]SearchBuddhist Society of Western Australia - ForumLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...1 large tin of whole pealed tomatoes1. finely chop onion and simmer in a large fry pan2. add chopped up bell pepper4. add tin of tomatoes and mush up the tomatoes5. when nearly done, add mushrooms and zuchinnis.(serve on pasta with fresh shaved parmeson cheese)Ian SetaabrennanPosted on: 2005/7/31 15:31Just popping inJoined: 2005/7/29From: Sydney AustraliaPosts: 6Re: tabemono, tabemono, doko desu kaHelloMy favourite breakfast is thisyou take a handful of sultanas and soak them in hotwateryou take a handful of almonds and grind themyou take an apple and grind ityou drain the sultanas after they have soaked for a while and you grind themthen you mix it all yummy it is Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=334&forum=1 (2 of 2) [02.08.2005 19:05:36]User Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Sick of material life - living in a monastery?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadkminiskoPosted on: 2005/1/17 7:43Just popping inJoined: 2005/1/17From: Posts: 3Sick of material life - living in a monastery?Hi all, I'm a noob here. Actually this is my first post here and after having read some of your talk here I found I like it here. I consider myself a former Catholic converted to Buddhism still in the steep stage of the learning curve. Not being old at all (35) I am becoming seriously fed up with life in the modern society as we know it. I very much subscribe to Buddha's teaching (still got a lot to learn though) and see it as the only way out. Out of Samsara, out of the misery of this earthly life. Anybody got advice to a desperately looking "novice" whether they would recommend retreating completely from the society to a monastery to someone such as myself (and if so, which one?). You know, regular guy, living a life in a larger city working a job, etc? Appreciate your insight very much. Looking forward to it. Thanks in advance. Yours :( , Kminisko.solasaurusPosted on: 2005/1/17 9:56ModeratorJoined: 2004/12/8From: Perth, Having been through all this myself I'd definitely recommend taking some time out and maybe going either to a monastery or a meditation retreat. Taking a week out to retreat can really lead to some deep relaxation, peace and a greater sense of perspective on everything - provided you don't try too hard! :wink: Be careful of the mind that always sees "the grass being greener on the other side". You might find that a couple of days into a retreat that you start wanting to be back in the world again. If this happens it means that you've not really come to be content with the present moment. Ideally we should be content with the present moment wherever we are - but that is the result of practice.In any case there's no need to make any drastic decisions by becoming a monk tomorrow, and taking a week out to retreat can give one a taste of the monastic life without the full on commitment, and can give you an idea of what it's like and whether it's for you. As for where you go on retreat, it's difficult for me to suggest any place cos I'm not sure where http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=37&forum=1 (1 of 5) [02.08.2005 19:05:48]Buddhist Society of Western Australia - ForumWestern AustraliaPosts: 293you live. But somewhere quiet and peaceful with a gentle and compassionate teacher is best. :)----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western AustraliakminiskoPosted on: 2005/1/18 3:53Just popping inJoined: 2005/1/17From: Posts: 3Hey Solasaurus, thank you so much for your kind words. I admit I was kind of depressed last night when I wrote this but I assure you it has not merely come to me as a spur of the moment but rather as a lengthy process. Anyway, I cannot help but agree with all you say and I'm gonna try and follow your advice ASAP. Actually, I currently live in Slovakia, Central Europe but I'm also a naturalized Australian. I've mainly spent my time in Syd and Mel while Down Under. I would wellcome an opportunity to get back and this time I should also see the western parts that I have neglected thus far.Thanks again and regards.faBPosted on: 2005/3/12 1:35Just popping inJoined: 2005/3/11From: BelgiumPosts: 10I've often thought about this, in fact from childhood up to about 29 I've often looked for something 'else'. I was suspicious however that I was trying to flee from something. I was also a bit depressive at some point.I would be very suspicious considering your words. For example 'earthly life'. As far as I'm concerned, the time is now, and there is no other life. Every single moment of your day is your time, is your life. Being in a monastery won't allow you to escape from 'earthly life'.When you say 'the only way out'. Out of what?From my own recent experience, I would encourage you to try and develop your 'heart' and change your view on your everyday life.Try to appreciate every single moment of it, your morning coffee, the smiles of people, the compliment you heard, the good sleep you had, the comfort of your appartment, the phone call from a friend, EVERYTHING.If you don't appreciate these things now, I dont think living in a monastery will change anything.I find that living the 'lay' life is a challenge, and quite meaningful.In fact, I suspect living the 'lay' life gives you much more opportunities to really work on yourself.I think living the monk life, should be a desire that comes deep down from your heart and your beliefs, but not come from a desire to get out http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=37&forum=1 (2 of 5) [02.08.2005 19:05:48]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...of something.Hope that helps..----------------"Pushing the wheelbarrow is easy, thinking about it is hard".Evelyne BrosseauPosted on: 2005/3/18 5:54Just popping inJoined: 2005/2/3From: Posts: 7sick of material life - living in a monasteryI agree the lay life is a wonderful opportunity to develop spiritually. I don't think successful monks and nuns enter that life to escape; they do it as a next step after having some success in their practice. Neverthless, it has crossed my mind too that it sure seems a lot more peaceful in a monastery. Life is easiest I think when you don't try so hard, but that isn't easy to do I think. Ha!Ha!Evelyne lolJackerouacPosted on: 2005/3/20 19:51Not too shy to talkJoined: 2004/12/24From: Bayswater Perth AustraliaPosts: 26I love your post Evelyne. I'm wondering if we could start a discussion on meditative or mindful practice in the lay life since this is where the majority of us are and this needs to be valued!Evelyne BrosseauPosted on: 2005/3/29 6:27Just popping inJoined: 2005/2/3From: Posts: 7Sick of material life - living in a monasteryThat sounds great. I'm replying a little late- I apologize. I like the idea of slowing down in mindfulness. I'm learning more how to do that. It's difficult in our society, because we seem to value material accomplishment and getting somewhere. My self esteem seems to be shifting to a more contemplative view though, which I like better.kminiskoPosted on: 2005/6/22 5:33Just popping inJoined: 2005/1/17From: Posts: 3Re: Sick of material life - living in a monasteryThank you all for responding to this thread while at the same time I apologise for neglecting your replies. I assure you, it was NOT out of disrespect - on the contrary, I didn't think my crying out would meet with such nice and encouraging words from you. I shall try and meditade on what I read in your responses but deep down I already feel that you're all "spot on." Thank you for that, again.Yours kminisko----------------AnonymousPosted on: 2005/6/23 14:35Re: Sick of material life - living in a monasterylimit your wants, concentrate on your needs and understand the difference.WhiteLotusPosted on: 2005/6/24 9:34http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=37&forum=1 (3 of 5) [02.08.2005 19:05:48]SearchUser LoginBuddhist Society of Western Australia - ForumJust popping inJoined: 2005/4/28From: Posts: 9Re:Hi,This post is pretty late in the thread, but I just got back to the forum after a long absence. what faB said really struck me - something which I've been experiencing right now, but never quite thought about it explicitly. I've been thinking about becoming a nun for the past 5 years, especially when I'm depressed and feel that life's too complicated. Then I realised perhaps I'm just an escapist - given my character, I'll probably start finding fault with the monastic life in no time. So I felt even more depressed, and this time, "stuck". With no other way to go, I decided to "give up", "give in", and finally try to just focus on the "present moment". (btw,I've been thinking that I understood "present moment awareness", it's not complicated!? But only recently I realised how little of its true meaning I actually appreciate.)I just took things a step at a time and slowly, but surely, i found a little more inner peace. The true test came a few weeks ago. A crisis hit my family - the root of my existence, talk about attachments!! - and although I had to find my footing for the first couple of days, I managed to remain calm. There is this inner peace which I cannot explain. And ironically, I am more at peace with my "lay life" now, than I've ever been. I cherish "now" even more. What used to irritate or depress me, somehow cannot get to me now. Suddenly the "now" is clear and present, and so rich you really don't have a lot of time to speculate about the future or regret past actions.On the other hand, its a bit of a cycle so there are times when the inner turbulence starts, but these turbulence are now fewer and do not last as long.I hope sharing my experience helps somewhat, my apologies if they serve more to confuse. Stay present, it's really not that bad, in the whole scheme of things!----------------jhayi22Posted on: 2005/7/30 23:47http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=37&forum=1 (4 of 5) [02.08.2005 19:05:48]Buddhist Society of Western Australia - ForumJust popping inJoined: 2005/5/2From: melaka, malaysiaPosts: 17Re: sick of material life - living in a monasteryHi,We have no idea when we are ready to stay in the monastry.Only way is to be there and then making the decision along the way.You might be the chosen one.Rgds----------------------Quote:Evelyne Brosseau wrote:I agree the lay life is a wonderful opportunity to develop spiritually. I don't think successful monks and nuns enter that life to escape; they do it as a next step after having some success in their practice. Neverthless, it has crossed my mind too that it sure seems a lot more peaceful in a monastery. Life is easiest I think when you don't try so hard, but that isn't easy to do I think. Ha!Ha!Evelyne lol----------------Metta,Johnny Chong (Jhayi)email=jhayi22@gmail.comalbert_kamPosted on: 2005/8/2 10:37Not too shy to talkJoined: 2005/5/4From: Jakarta, IndonesiaPosts: 27Re: sick of material life - living in a monasterySorry for posting this simple message :I love this thread's discussion. With metta,Albert Kam Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=37&forum=1 (5 of 5) [02.08.2005 19:05:48] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Indigo children?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadMelPosted on: 2005/6/15 13:13Just popping inJoined: 2005/5/20From: Perth WAPosts: 5Indigo children?Hello, There has been quite a bit of spectacle in the 'new age' circle about so called indigo children. These are supposedly people that because of numerology and other factors are born with zero karma (therefore no guilt or really strong opinions of anything). I was wondering if anyone else has heard about this phenomenon and could fill me in on what its all really about.(If it is about anything!!) As far as I know karma is the cause for rebirth and therefore if/how this could occur? I was also wondering about the buddhist view on things such as Numerology, Astrology, Runes, Year Signs etc. 'The future is uncertain..'.... so can it be predicted? These are probably stupid questions but I would appreciate your views. Thanking you, Melissa----------------Melissa RajioPosted on: 2005/6/15 16:18http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (1 of 6) [02.08.2005 19:06:04]Buddhist Society of Western Australia - ForumQuite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: Indigo children?I really don't have much time for the new age. I personally put it in the same basket as pentecostal christianity. In my very humble (and hopefully not offensive to anyone) opinion it is all about rich people in the developed world trying to convince themselves that greed is good. Ian SetasolasaurusPosted on: 2005/6/15 17:35ModeratorJoined: 2004/12/8From: Perth, Western AustraliaPosts: 293Re: Indigo children?Quote:I was also wondering about the buddhist view on things such as Numerology, Astrology, Runes, Year Signs etc. 'The future is uncertain..'.... so can it be predicted? These are probably stupid questions but I would appreciate your views. There is the notion common amongst Western Buddhists that traditional "Asian" Buddhism is loaded with superstition. Yet many of these same people overlook (if not actively join in) Western society very own playground of superstition - the New Age movement. The Buddha did speak about these things. He referred to such things as "trivial knowledge". He didn't say whether they were right or wrong, he said they are irrelevant to the development of the spiritual faculties, and a barrier to enlightenment. (NB: One of the fetters that is abandoned when someone becomes a stream-enterer is attachment to rites and rituals, and engaging in such things as astrology and runes would certainly be included in this.)To put things in perspective in an insightful and humourous way, I recommend this article by Ajahn Sujato called So What Star Sign Are You?----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australiachris_wPosted on: 2005/6/22 18:11http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (2 of 6) [02.08.2005 19:06:04]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Just popping inJoined: 2005/6/22From: USA. Little Rock, ArkansasPosts: 8Re: Indigo children?quote]Mel wrote:Hello, There has been quite a bit of spectacle in the 'new age' circle about so called indigo children. These are supposedly people that because of numerology and other factors are born with zero karma (therefore no guilt or really strong opinions of anything). I was wondering if anyone else has heard about this phenomenon and could fill me in on what its all really about.(If it is about anything!!) As far as I know karma is the cause for rebirth and therefore if/how this could occur? I was also wondering about the buddhist view on things such as Numerology, Astrology, Runes, Year Signs etc. 'The future is uncertain..'.... so can it be predicted? These are probably stupid questions but I would appreciate your views. First thing is first, there is no stupid question. I have heard of this, and I believe that if someone believes in something strong enough like numerology, astrology, and runes, then things can happen or appear to happen around these things. some people can make anything come out of thier beliefs. But its only when people use these things to promote ill effects that they build bad karma. (I hope I worded that right.) even though english is my primary language, I still have problems with it..lol.. ----------------Chris"This too will pass"llPosted on: 2005/6/23 14:11ModeratorJoined: 2005/1/8From: Posts: 115Re: Indigo children?The only stupid question is one without an answer that isn't asked :)I have a theory about things happening or appearing to....I sort of stumbled upon this theory when I was looking to buy a car, all the sudden the car I was interested in purchasing appeared everywhere. I had been making the same commute for awhile, parking in the same lot I suspect most if not all the cars were there all along yet I never noticed them before. My theory is that that if my mind is on an object, runes, numerology, astrology etc, I will notice more with an eye towards what it is. I steer clear of the new age stuff, something about it has never set well with me. I do know that if I do the same things the results are usually the same. In that way I suspect if I keep to this path, meditate daily, (sometimes thats a tough one for me), follow the precepts the results will be positive. My future remains an exciting ever unfolding mystery and I appreciate that that is what the future is. If my motives and actions http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (3 of 6) [02.08.2005 19:06:04]SearchBuddhist Society of Western Australia - ForumLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...dictate the kamma what if my motives changed?? What if my actions change? I know myself well enough that that would be hard to predict.I have not heard of ths zero kamma thing, but wouldn't that be similar to original sin and rebirth in an offhanded sort of way? Hmm Maybe sociopaths?? I don't know I am a newbie so I would love to hear other opinions on this.----------------PeacellAnonymousPosted on: 2005/6/23 14:23Re: Indigo children?Speak one sentence less of chatter; Recite once more the Buddha's name. Recite until your false thoughts die; your Dharma body will come to life. karaPosted on: 2005/6/24 10:23Quite a regularJoined: 2005/6/1From: Vancouver, British ColumbiaPosts: 66Re: Indigo children?ahhhhh yes, the difficulties of parenting,Indigo children...or parents looking for an escape..??It came to me one day, a friend thrilled at the prospect that her child was one of these special beings, and that my daughter must be one too..and that if we jumped in the SUV and went for a Latte...we could probably meet other mothers every week, and we could discuss how fantastic they are..that is ..if we have time between soccer lessons, and piano..and all the many other things that our children are involved in..because if they weren't ..what on earth would the other parents think?The kids are bright...and they are hurting...missing the deeper quiet softness of knowing their place within the family and community. It is so unbelievably easy to get caught up in all of this new age ..stuff. What I see are parents looking to fill what it is that feels empty...and they keep grasping at the next best thing..instead of turning it around and wondering what do I have in this moment...we were not put on this earth to suffer because we do not have the next new play station. ...or a Tommy Hilfiger coat..or whatever it is that a child is attaching to because they cannot get their parents attention..if you listen closely the parents are brilliant at setting this mentality up..little tiny ego meals with your cheeseburger..so they act weird, and doctors try to put them on Ritalin and come up with diagnosis of Attention Deficit Disorders..and the many flavours thereof..what they are seeking is their place ..they need to push against their parents while they are trying to define their own understanding of themselves...I could be way off....though.. my parents were busy..too, so I used to hang out with the sheep. I napped with them in the field...wandered around with them...part of the http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (4 of 6) [02.08.2005 19:06:04]User LoginBuddhist Society of Western Australia - Forumherd... I remember my parents thinking I was psychic or something..I could predict things about sheep. hilarious...they used to get me to do weird tests in magazines to see if I was the next wizard or something. Today it is the Indigo child...the common thread being , my parents were terribly unhappy for many reasons, and they were looking for some miracle through one of their children to make it different. That miracle of course would have looked like the child making millions of dollars because they were so amazingly special. Which definitely drowns out the fact that you are unhappy ...at least that was the theory. There was and still is greater value placed within my own family members on your paycheck than on who you are as a person.Sorry mom...I just hung out with the sheep...you do that long enough..and you know what time they come home.Ingigo children? I think they are just experiencing the mourning of the loss of the soul as it slowly fades into the background replaced by little tiny developing egos. I know that is how I felt. Completely disconnected from my very busy family. part of the herd.KaraRajioPosted on: 2005/6/24 16:08Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: Indigo children?Very well said Kara. Sometimes I wonder about the direction society is heading. To give you an example, many people express the view that we humans are over exploiting the earths resources...but have you ever heard anyone say that an economic downturn is good? Really, if the indicator of our consumerism is the economy then a downturn in the economy is a good thing...isn't it? I guess all we can do is join in on the chorus...que sera sera...whatever will be will be...the futuresIan SetarusselldunnePosted on: 2005/7/4 18:29Just popping inJoined: 2005/7/2From: melbourne, australiaPosts: 8Re: Indigo children?Mel.A newcomer to Buddhism? Indigo children sounds like something No Idea sorry New Idea thought up. Hang around Ajahn Brahm & Ajahn Vayama long enough & you will quickly get told that none of us are Kamma free. Suggest that you make use of that wonderful library that the BSWA has & read a lot of the Sutta's. Ajahn Brahm does however read tea leaves...the leaves at the bottom of his cup generally tell it's time to refill the cup. His other well known and very reliable predictions are "Everything will change" and "The future is never what you think it will be". So predicting the future does happen in Theravada Buddhism. The other replies seemed too serious. Lighten up guys!!! karaPosted on: 2005/7/6 3:22http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (5 of 6) [02.08.2005 19:06:04]Buddhist Society of Western Australia - ForumQuite a regularJoined: 2005/6/1From: Vancouver, British ColumbiaPosts: 66Re: Indigo children?Thankyou for the tea leaf reading metaphor...very funny, and so true.It is my personal experience though, that this is not so light, that it affects people in a driven beyond reason manner, that feels heavy and quite the load to carry, knowing that now at age four you may have to save the entire world in 2012. It is far far removed from being in the moment. I speak only from my experience with a few empassioned mothers. I would compare it to the crazed parents who drive their kids from beauty pageant to beauty pageant...spending their college funds., going into debt, stressed out...following a delusion for the future.and missing the delight of the moment, it is for some reason treated with extreme seriousness. I was fortunate enough to be in a very different environment this weekend, little earth babies, sleeping in wheelbarrows, napping under logs, chewing on granola bars and eating hemp icecream...there are places where the little ones can be in their natural habitat....naked running around like little fireflies in the forest. absolutely beautiful........KaraabrennanPosted on: 2005/7/30 17:53Just popping inJoined: 2005/7/29From: Sydney AustraliaPosts: 6Re: Indigo children?Dear MelissaI am new to this forum. But I have heard of this phenomenon.The Indigo children were a prophesy of Edgar Cayce the American psychic. He made predictions on things that came to him when he was sleeping. They called him The Sleeping Prophet.He predicted that groups of amazing and unusual individuals would begin to incarnate on earth late in the twentieth century and beyond. They would come to be called Indigo Children.It is probably the topic of discussion as there are some books which have been published recently on the subject.Although I would think that the Indigo Children would seem to have little to do with buddhism, I must admit that I havn't looked into the subject any more than reading about Edgar Cayce predicting them.Antony BrennanSydneyThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=265&forum=1 (6 of 6) [02.08.2005 19:06:04] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum) Buddhist Society of Western Australia Forum Index Beginners Discussion Domestication of animalsRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadMelPosted on: 2005/7/29 9:42Just popping inJoined: 2005/5/20From: Perth WAPosts: 5Domestication of animalsHi all! I was wondering about the kammic implications of keeping a pet. Through the cycle of birth life and death, any animal obviously has a need to generate good karma in order to be reborn as an intelligent human being. Does domestication of animals impact positively or negativly on the karma of both beings? On the one hand, a being reborn as a dog or cat, and later brought in as part of a human family, could bring unfavourable karma simply by living such a comfortable life, and escaping the non-stop fear and hunger of living in the wild. When perhaps these experiences on the part of the animal would be neccesary to repay whatever karma had caused them to be reborn in this position in the first place. On the flip side a pet creates a bond of love with it's owner and gives great joy to them. So this may be one of the few ways that an animal can return to human conciousness? Interested to hear your thoughts on this. With Metta ----------------Melissa ojwPosted on: 2005/7/29 19:43http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=359&forum=1 (1 of 2) [02.08.2005 19:06:14]SearchUser LoginBuddhist Society of Western Australia - ForumMembers: 0Guests: 10more...Not too shy to talkJoined: 2005/5/3From: Posts: 31Re: Domestication of animalsMy dog is struggling with the dhamma. So far he's eaten my meditation cushion and run off with my statuette of the buddha. (It turned up unharmed in the garden). Obviously there is a period of ajustment as he realises he's not the center of the universe anymore. On the other hand, we visited the Mahayana temple nearby, and he got to meet some monks who adored him. So all in all I think it balances out. Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=359&forum=1 (2 of 2) [02.08.2005 19:06:14] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Survival versus ending up as dinner...Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadTommyPosted on: 2005/7/11 5:34Just popping inJoined: 2005/6/18From: Sydney, AustraliaPosts: 19Survival versus ending up as dinner...The other day, I was talking with a friend, and an interesting discussion arose and posed an interesting question, especially for a Buddhist.We know that we ought not kill, and it has been said that if we do not intentionally kill a living being (step on a bug, etc), that is would not generate negative kharma. However, our discussion led us to a conundrum. It goes like this:Imagine you (or let's say a monk) is in the jungle, and he comes across a hungry lion. Although threatened, the monk will not harm the lion but will try to leave it alone and bypass him without incident.However, the lion has a different idea because he is hungry, and hasn't been able to get his dinner by normal means for a week, and decides that the monk looks like he would make a very tasty meal. Trying to avoid the situation, the monk decides to climb a tree and wait it out, hoping the lion finds another meal or gets tired of waiting. However, the lion is persistant and is happy to wait for days till the monk climbs down.What would be done in situation? It is a case of kill or be killed.We have:* 2 living beings interested in self preservation.* In both situations, the taking of the life is not out of malice or ill will, but purely to survive.* The lion wants food and will instintively kill another living being to get it in order to keep living.* The monk (or person) instintively wants to live and may have to kill the lion in order to hold on to life.http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=329&forum=1 (1 of 5) [02.08.2005 19:06:29]Buddhist Society of Western Australia - Forum Main MenuConsidering that all living beings are precious and equal, we now have a problem.The monk or person killing the lion would be a deliberate act. What should the monk do?Is it reasonable for the monk to allow himself to be eaten because circumstance had put him in the situation and he must accept it, realising that the lion is not going to kill him for fun, but for survival?And if he did kill the lion for his own survival, what would be the kharmic result of the action?Personally, I would try to wait it out as long as possible, using all the tricks I could, but don't know what I'd do in the final crunch.Remember, this is different from defending yourself from another human being who may try to harm you for other selfish reasons. The lion is trying to kill you because he needs to survive, and his natural instinct is to eat you.I'd be interested to hear some views on this.with mettabodhicittaPosted on: 2005/7/11 8:28Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Survival versus ending up as dinner...Well, it did happened just like this long before the Buddha's time. (remember there were other Buddhas before our Buddha's time) there was this woodcutter who climbed a tree to save himself from a tiger. But the branch was too weak to support his weight. So it broke and the man fell right down infront of the waiting tiger and was eaten up. When he fell, he yelled out "Namo Buddha". This act of good kamma of remembering the Buddha and calling out his name alone enabled him to be born during our Buddha's time, became a disciple of the Buddha and was later enlightened. The Buddha had sacrificed himself many times in his many past lives as food for these hungry carnivores. Once as a Bodhisatta he met a very hungry tigress with 7 feeble cubs. He knew that if the tigress die, so too will her 7 cubs. In order to save all of them, he lay infront of the tigeress to be eaten but the tiger was too weak even to stand up. So he took his sword out and slashed himself so that blood flow out in a gush. He went near the tiger and let her lap up the fresh blood. After a while the tiger became stronger and was able to attack the Bodhisatta and ate him up. AlgonquinPosted on: 2005/7/12 14:49http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=329&forum=1 (2 of 5) [02.08.2005 19:06:29]SearchBuddhist Society of Western Australia - ForumHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online10 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 10more...Not too shy to talkJoined: 2005/6/22From: Dublin, IrelandPosts: 27Re: Survival versus ending up as dinner...The lion can only act on his instinct, but the monk has a choice in what he may do. If not killing the lion means being eaten, well then so be it. Even if the lion WAS going to kill the monk purely for fun, then the answer would probably still be same, so there would still be monk on the menu. The alternative might be if the monk decided to kill the lion in order to relieve the lion of all the bad karma of killing a monk... and thereby take the karmic results onto himself, (and he might be in a better position to work off the bad karma than the lion). But this begins to sound like killing the lion for the lion's own good, which suggests the possibility of killing a living being as an act of compassion... which sounds contrary to the first precept. Maybe a highly developed monk would know what to do in that case; for the rest of us, probably better to play it safe and be eaten. TommyPosted on: 2005/7/13 4:59Just popping inJoined: 2005/6/18From: Sydney, AustraliaPosts: 19Re: Survival versus ending up as dinner...Quote:The lion can only act on his instinct, but the monk has a choice in what he may doYes, thats the way I see it. By design the lion is doing what he needs to for survival. It may be argued that we (or the monk) has no business in the domain of the lion anyway.I remember some time ago here is Australia - in Western Australia I think - someone's life was taken by a shark. What happened after this event was that people wanted revenge. They wanted authorities to hunt down the shark and kill it. For some reason this seems to be the natural response by humans - which I think is wrong.I remember discussing this with someone at work, and as crazy as it sounds, he said if people are swimming at a beach, then the shark has no right to attack somebody! And that if it did, it deserved to be hunted down and killed.I argued that people who go into the water - the shark's domain - put themselves at risk. And because animals have a natural instinct to protect themselves to what they see as a threat, or as food for survival, will attack. He didn't see the point, and i think for the vast number of humans, they also don't get the point. It seems most people see animals as less value than humans, therefore their life is expendable. I am often saddened by this thought.I finally suggested to the guy that maybe we put a sign out in the water:"Feeding on humans prohibited in this area"If I were the one in the tree with a hungry lion waiting for me, I guess I would do anything to defuse the situation, trying in all cases to escape without injury for myself, and without harming the lion. But... http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=329&forum=1 (3 of 5) [02.08.2005 19:06:29]User LoginBuddhist Society of Western Australia - ForumI guess at the very end *if* there was no way, and the lion finally ate me, I would simply have to accept it.AlgonquinPosted on: 2005/7/13 6:01Not too shy to talkJoined: 2005/6/22From: Dublin, IrelandPosts: 27Re: Survival versus ending up as dinner...Just as a follow-up to the shark story, maybe they could use some dolphins... thought this was a great story.Mon Nov 22 , 2004 WELLINGTON (Reuters) - A pod of dolphins circled protectively round a group of New Zealand swimmers to fend off an attack by a great white shark, media reported on Tuesday. Lifesavers Rob Howes, his 15-year-old daughter Niccy, Karina Cooper and Helen Slade were swimming 300 feet off Ocean Beach near Whangarei on New Zealand's North Island when the dolphins herded them -- apparently to protect them from a shark. "They started to herd us up, they pushed all four of us together by doing tight circles around us," Howes told the New Zealand Press Association (NZPA). Howes tried to drift away from the group, but two of the bigger dolphins herded him back just as he spotted a nine-foot great white shark swimming toward the group. "I just recoiled. It was only about 2 m away from me, the water was crystal clear and it was as clear as the nose on my face," Howes said, referring to a distance of 6 feet. "They had corralled us up to protect us," he said. The lifesavers spent the next 40 minutes surrounded by the dolphins before they could safely swim back to shore. The incident happened on October 30, but the lifesavers kept the story to themselves until now. TommyPosted on: 2005/7/13 6:09Just popping inJoined: 2005/6/18From: Sydney, AustraliaPosts: 19Re: Survival versus ending up as dinner...What a lovely story!It just goes to show that animals are really special in our world. We humans should try and learn something from them.Thanks for sharing that story with us. DhammaMikePosted on: 2005/7/26 11:44http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=329&forum=1 (4 of 5) [02.08.2005 19:06:29]Buddhist Society of Western Australia - ForumQuite a regularJoined: 2005/1/3From: Auckland NZPosts: 54Re: Survival versus ending up as dinner...Quote:What would be done in situation? It is a case of kill or be killed.with mettaActually unless the monk happened to bring a rifle with him (very unlikely) the option of killing the lion doesn't come into it! Its hope the lion goes away or prepare to be lunch.There are many stories of monks being in just this situation, usually with tigers or snakes. Of course we only hear the stories from the survivors!Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=329&forum=1 (5 of 5) [02.08.2005 19:06:29] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Interesting DilemaRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadBenInUKPosted on: 2005/7/12 17:53Just popping inJoined: 2005/3/9From: Posts: 15Interesting DilemaHi,Just wondering what your thoughts would be on the following:-Im thinking of doing an EngD next year. Its a research degree lasting 4 years and at the end I will be a Doctor.In the area of my interest they do research on machines for applications like ships.Now most of the work is to make things more efficient and thus save money and energy, BUT this technology could be used in war ships!!SO.... It is benificial to do such research?Discuss!!----------------onemindPosted on: 2005/7/12 18:10http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=333&forum=1 (1 of 5) [02.08.2005 19:06:40]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationModeratorJoined: 2005/1/13From: Western AustraliaPosts: 315...Hi Ben,I think its a dilema we all face at some stage.Doing an engineering degree wont be beneficial for your own enlightenment but i suppose it is of great benefit of to industry so its your call.I faced the same kind of thing with my degree, biomed, as research finding can lead to bio weapons, bio discrimination and a whole heap of other bad stuff but obviously it has the potential to heal so it depends on who uses what.Its the same with kitchen knives, you can use it to make good food for your family or for killing. Again, science is just a tool, you can use it for good or bad. Doing so either way creates kamma.With Metta----------------Being nobody, going nowhere....RajioPosted on: 2005/7/12 20:27Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: Interesting DilemaWasn't it Albert Einstein who said, 'had I known how my discovery would be used, I would have made paperclips'? I believe that strictly speaking khamma requires intent. So even if you make a bullet you won't necessarily have any negative khamma. Having said that, I think the person who designed the "daisy cutter" bomb which was used to devastating effect in Afghanistan may have some bad khamma. As it was being designed, they must have had some intent to do maximum harm.Personally I feel a deep disquiet with the current government in Australia and I often ask the person who does my tax if there is any way I can ensure my taxes do not go to the military. No joy so far but I'll keep asking.Ian SetakaraPosted on: 2005/7/13 1:12http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=333&forum=1 (2 of 5) [02.08.2005 19:06:40]SearchBuddhist Society of Western Australia - ForumFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online9 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 9more...Quite a regularJoined: 2005/6/1From: Vancouver, British ColumbiaPosts: 66Re: Interesting DilemaHi,That is an interesting question to ask oneself, I know that personally I have moved through a few areas of career, as I simply mentally outgrew the intention behind them, they simply did not fit anylonger to the point that I felt I was in some sense selling my sense of self..for a dollar. The more I study, the less I need, the less I crave or want, and the simplicity of what is truly necessary in the world seems obvious, that said, we are in an energy crisis, there are so many areas of work that might be less glamorous, less money...but mean more to so many in the sense of quality of life...I think I am at a point in my life, where I look closely at the bigger picture and my tiny place in it. So I would agree with the concept of "what is my intention?" .......so what does the future look like for you...?..who knows all your research may have you inventing sustainable water systems for third world countries in your spare time... AlgonquinPosted on: 2005/7/13 2:31Not too shy to talkJoined: 2005/6/22From: Dublin, IrelandPosts: 27Re: Interesting DilemaProbably any kind of advanced technology is potentially going to have a military application, and even without being directly involved in the military end of things, there is always the chance that what you do could be used by somebody else in a way that would lead to a lot of suffering. Like the shuttle that's being relaunched, that's more or less a civilian project but a lot of NASA technology transfers into aero defense applications. I did aeronautical eng for the degree and as a general rule I wouldn't work in the military or do defense research for any money. Now I'm doing biomedical, and I do feel better that instead of helping to blow people up with missiles I might be able to help people with coronary implants.Sometimes people justify the armaments industry by saying "guns don't kill people, people kill people", whether it's selling Colt 45s in a corner shop or countries exporting fighter jets. Now if you didn't make/sell any guns, then of course nobody would be shot at all, so that's fairly clear. Don't deal in guns. But most guns are made of metal, so does that mean we should stop research on metals? You end up with a reductio ad absurdum where any activity becomes unethical because it's potentially negative. There's always going to be a flip-side - doing genetics research could eradicate a lot of diseases, but it could also in theory be used to breed super-soldiers; lasers can be used to cure blindness, or make soldiers blind on the battlefield, and so on...So where is the dividing line? I reckon if we're responsible in the work we do and the methods we use, eg in line with the precepts, right livelihood, and the 8-fold path, and not knowingly cause harm to others, then if others want to use the knowledge for stupid purposes, the stupidity is their choice, not ours. All we can do is try and spread as much metta as possible. (So if someone want to test beauty products, leave the rabbits alone and test them on yourself. Then see how beautiful you look!).As an aside, I think there's a lot in common between the engineering http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=333&forum=1 (3 of 5) [02.08.2005 19:06:40]User LoginBuddhist Society of Western Australia - Forumapproach and the buddhist approach. They are both practical, evidence-based disciplines that apply phenomenological investigation (big word) to find skilful solutions to problems, a bit like medicine as well. Anyway, I agree with the subject line, it is an interesting dilemma. Thanks for bringing it up! bodhicittaPosted on: 2005/7/19 12:56Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Interesting DilemaHi Ben,Once a monk said that even as a monk he had this type of dilemma. Food that is offered to him during Dana, is that food bought with money earned unethically like breaking any of the 5 precepts? One never knows, but these thoughts do cross his mind often. This is to answer a question put to him by a newly graduated doctor who had to help with recommendation about abortions. It is against medical regulations it seems that in NZ if any one come to a doctor to ask for recommendation where abortions can be done, and you, as a doctor, refuse to give that recommendation.Your PhD topic has already cross your mind that it can have potential harmimg effects if used in the wrong way. Why not have a clear conscience by researching in an area where you are happier with the result as a Buddhist. I am saying this only for your peace of mind later on with no remorse and no regret that you did what you did.JelPosted on: 2005/7/19 17:24Just popping inJoined: 2005/7/1From: Posts: 4Re: Interesting DilemaHi Bodhicitta,On monks accepting food that may have been paid for through harmful actions... one way to look at it is that you are offering the layperson the chance to make some good come from that. I mean, they're unlikely to have done bad things with the purpose of buying monks food :)So if you actually watched someone spraypaint hateful things on someone's house, terrifying them, but then using the skills learned from that to create a beautiful and uplifting mural… would that be such a bad thing? To me, it seems like a very positive change, that should be encouraged, and may lead to more positive things :)JelPosted on: 2005/7/19 17:35Re: Interesting DilemaHi Rajio :)Quote:Rajio wrote:Wasn't it Albert Einstein who said, 'had I known how my discovery would be used, I would have made paperclips'? I believe that strictly speaking khamma requires intent. So even if you make a bullet you won't necessarily have any negative khamma.http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=333&forum=1 (4 of 5) [02.08.2005 19:06:40]Buddhist Society of Western Australia - ForumJust popping inJoined: 2005/7/1From: Posts: 4I see your point here. But I think it's important to note that Einstein is expressing regret here, and that he WOULDN'T have chosen that action, if he knew then what he knew "now".It seems to me that something you spend your life regretting has created bad karma, almost by definition. There are a quite a few verses in the dhammapada along the lines that, if it leads to sorrow, it's a bad thing, and it if leads to contentment, it's a good thing. Also, that something bad can seem like something good in the beginning. I think we do that a lot in our society: find good reasons to do things that don't need to be done, then realise that they lead to as much or even more harm than good later.Of course, I'm not advocating any one position here: just saying that we need to weigh possible outcomes of our actions against our consciences, rather than just telling ourselves that, "WE don't mean any harm by it, so therefore it could never harm us." ;)Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=333&forum=1 (5 of 5) [02.08.2005 19:06:40] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online9 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 9 Buddhist Society of Western Australia Forum Index Beginners Discussion Vesak 2005Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadDhamma36Posted on: 2005/7/19 12:59Not too shy to talkJoined: 2005/5/1From: Morley, Western AustraliaPosts: 29Vesak 2005I would just like to thank whoever posted the photo's of Vesak 2005. It was a wonderful day (as usual) and the outdoor shrine was spectacular! I had forgotten how good it looked until i saw the photo's. So much effort went into the day and i'm sure everyone who attended was as inspired as i was. Thank you once again. With Metta----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=341&forum=1 (1 of 2) [02.08.2005 19:07:08]SearchUser Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forummore...::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=341&forum=1 (2 of 2) [02.08.2005 19:07:08]Buddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSARegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadLinePosted on: 2005/7/13 23:57Just popping inJoined: 2005/7/13From: DenmarkPosts: 4NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSANAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAI have noticed that Ajahn Sr. Vayama is chanting this in the beginning of her Dhamma talks. Can anyone tell me what that means? and why she is beginning her talks with this chant?Thank youfrom LineAlgonquinPosted on: 2005/7/14 6:44Not too shy to talkJoined: 2005/6/22From: Dublin, IrelandPosts: 27Re: NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAA basic translation isHomage to the Blessed One, the Perfected One, the Fully Enlightened Onewhich is a customary way of paying respect to the Buddha before delivering teachings.A more detailed breakdown isNamo tassa bhagavato (I (we) wish to revere with body, speech and mind the compassionate Lord who by his skillful means apportions Dhamma which exactly corresponds to the needs of those who hear)arahato(that One far from defilements)samma-sambuddhassa(that One Perfectly Enlightened by himself) This info is from accesstoinsoght.org. More athttp://www.accesstoinsight.org/lib/bps/wheels/wheel206/formula.htmlhttp://www.bswa.org/modules/newbb/viewtopic.php?topic_id=337&forum=1 (1 of 3) [02.08.2005 19:07:19]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online9 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 9more...Hope this helps...bodhicittaPosted on: 2005/7/14 10:38Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAIt means Homage to the Blessed Noble and Perfectly Enlightened One in short.Before giving a Dhamma talk, most Sangha members will chant this to pay homage to their teacher, the Buddha , with gratefulness and appreciation, because what they are about to speak flows from His teachings, or what they have learnt from Him. We too in the audience hold our palms in anjali and quietly say these words together.It is important to note that there are two parts to this chant, one part tells us about the Buddha is the Blessed one. The other part tells us the Buddha is the Noble, the Perfectly Enlightened One. The first part deals with blessings the other part deals with wisdom. Also note that the Buddha is the Blessed One first then the Noble and Perfectly Enlightened One second. This has major significance in our practice as Buddhists – blessings must come to us first before we can become enlightened.Without blessings in one’s life, one would meet up with countless obstacles in our path of cultivation, obstructing us to no end, hindering us so that our path is constantly difficult and demotivating. So our aspiration of being enlightened is almost unattainable. At the end, we may just give up and regress, back into unskilfulness. With blessings in our lives, everything falls into place nicely. The people we are with are supportive of our practice, the environment is supportive, the climate is supportive. We are not living in war zones or in a country wrecked with starvation. Aj Brahm is giving Dhamma talks every week, just down the street, its just so easy (all you lucky people in Perth). So how could one regress! If you do regress under such ideal conditions, you certainly do not have blessings in your life.So do not pay scant attention to doing things through your body, speech and mind that would bring blessings to one’s life for it is VERY, VERY important. Nothing happens in our life by LUCK or by ACCIDENT. By practising the 10 Paramittas, is one of the many ways to bring blessings to our life. One of the sure ways is to be very good to your parents for parents are your two very fertile fields of growing blessings.LinePosted on: 2005/7/17 0:26Just popping inJoined: 2005/7/13From: DenmarkPosts: 4Re: NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAThank you for your answers. I am now with my hans in anjali saying the same words when I listens to the dhammatalks and sutras There is a last part that blesses all the enlightened, if I understund it correctly, could anyone tell me what these words are?When I learned about the particle-wawe duality, also known as the thought-experiment Scrödinger's cat, I understud the power of the mind, thoughts, speach, chants, mantras etc. (I'm sorry but my knowledge and my english is not good enough to explain the theory, maybe someone else can?)I know very little about chanting but I like chanting just the one I now learned. I would be very pleased to know more about mantras and chanting.Mettahttp://www.bswa.org/modules/newbb/viewtopic.php?topic_id=337&forum=1 (2 of 3) [02.08.2005 19:07:19]SearchUser LoginBuddhist Society of Western Australia - ForumLotus260Posted on: 2005/7/19 12:36Just popping inJoined: 2005/3/8From: Dubai, UAEPosts: 20Re: NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSAGoogle for "Chanting manual", you will see a lot of material there, like http://www.aztecfreenet.org/worship/buddhist/chantingHave a look at http://www.geocities.com/Athens/Academy/9280/bm2.htm and download the book, "A Bhikkhu Manual".Also have a look at http://www.metta.lk/mirror/www.buddhanet.net/ebooks_s.htmSince you like to chant mantra, read the meaning of following in the downloaded book, chant and reflect on it day in day out. The life will never be the same. You will see the power of mantra (or mind) as most of those silly problems disappears for good. Rupan aniccan,Vedanà aniccà,Sannà aniccà,Saïkhàrà aniccà,Vinnànan aniccan,Rupan anattà,Vedanà anattà,Sannà anattà,Saïkhàrà anattà,Vinnànan anattà,Sabbe saïkhàrà aniccà,Sabbe dhammà anattà-ti.----------------May you all attain Nibbana right here right now.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=337&forum=1 (3 of 3) [02.08.2005 19:07:19] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion decision making.. flow along or control?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadlibertinePosted on: 2005/7/8 5:33Just popping inJoined: 2005/5/1From: MaltaPosts: 10decision making.. flow along or control?hi,i was wondering about the buddhist attitude to decision making. (could be an interesting subject for a dhamma talk)In life we are constantly bombarded with decision making opportunities. I dont know if its just me but i often feel a very strong sense of self when i take bold decisions. Its like decision making gives you some impression of being someone. Now i was wondering, can one take strong decisions and play an active role in life when abiding to the buddhist view of non-self? I often feel buddhism and the view of non self encourages a person to be passive and to flow along rather than trying being bold and trying to control things.Is my impresson correct? Dont you find it very difficult to hold such a view in a world where to survive on must strive hard and in a society that glorifies the ego? krisPosted on: 2005/7/8 6:21Quite a regularJoined: 2005/1/17From: Pensacola, FloridaPosts: 65Re: decision making.. flow along or control?Hello,I think it would depend on your definition of "survive". Aren't "flow along" and "control" both extremes? Yes, we must make certain decisions. But much of the time we invent the need. Contentment goes a long way toward minimizing this.kris ----------------"Why are we born? We are born so that we will not have to be born http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=322&forum=1 (1 of 4) [02.08.2005 19:07:33]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online9 user(s) are online (2 user(s) are browsing Forum)Members: 0Guests: 9more...again."- Ajahn ChahRajioPosted on: 2005/7/9 9:37Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: decision making.. flow along or control?Wow!!! That's a big question....I don't really know the answer and I would be interested to hear what others say.My first thought was that meditation is about control, i.e. controlling your mind, but then I thought maybe it isn't.Maybe it is just that we are so conditioned to being active that being passive takes effort. Maybe because control is our natural state, "un-control" is difficult.Ian SetallPosted on: 2005/7/10 15:41ModeratorJoined: 2005/1/8From: Posts: 115Re: decision making.. flow along or control?Good evening Rajio This is not necessarily the Buddhist Attitude, just my own. The way I see it is that back in the day, before the Buddha was the Buddha, even he had difficulty finding the middle way, if he is the example, then it is not a surprise that it is difficult for me to find the middle path. I think that if I do what is directly in front of me practicing mindfulness keeping to the path before us then "success", or "failure", will just be whatever it is. For me it is more about life being what it is, suiting up, showing up and realizing that I am responsible for the action and my Kamma will dictate the outcomes. Sometimes when bombarded with decision making opportunities the answer for me is to sit. This will allow time to see what arises before I take any action, and sometimes the answer is to take no action at all. This doesn't mean I necessarily take a passive role or an aggressive one. I check my motives by looking at what arises; I try to give space to the choices I make. I have faith in the value I derive from my practice and I hope that others will also benefit. I hope that continued practice will help me to make more right decisions then wrong ones.I hope this all makes sense and is helpful.I am a beginner here and I too would love to hear what more experienced Buddhists have to say about this thoughtful topic.----------------PeacellbodhicittaPosted on: 2005/7/11 8:48http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=322&forum=1 (2 of 4) [02.08.2005 19:07:33]SearchUser LoginBuddhist Society of Western Australia - ForumQuite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: decision making.. flow along or control?When making decisions, its always good to remember to make it in a way not to harm others and not to take advantage of other people or a situation at expense of others. One can also make decisions not for the good of oneslf only but for the good of oneself and others as well e.g at work for the good of your company, your customers/clients, at home for the good of other members of the family, in society for the good of others as well. If you look at the 5 precepts, if we break each one, its mostly for the good of oneself only. If one think of others, how can one break any of the precepts? So in making decisions, it is the same. The Middle Way means to be centred, to be stable in the middle, not to waver to both extremes. One cannot live without making any decison in life. It is making decisions SKILFULLY or UNskilfully, that's the problem.AlgonquinPosted on: 2005/7/12 14:23Not too shy to talkJoined: 2005/6/22From: Dublin, IrelandPosts: 27Re: decision making.. flow along or control?Quote:I often feel buddhism and the view of non self encourages a person to be passive and to flow along rather than trying being bold and trying to control things.The only thing any of us can control is surely ourselves, and the way we relate to what's going on around us. The rest of the world will keep flowing along by itself, for better or worse, so you can hop on the raft and tag along for the ride or use what you know to help steer yourself in a smarter direction. So there is still a place for striving and effort (energy). I wouldn't think progress (spiritual/mental/other) is anything to be ashamed of, as long as you're headed in the right direction.Anyway, the Dalai Lama is hardly passive, pacifist yes, but passive no. solasaurusPosted on: 2005/7/13 14:43ModeratorJoined: 2004/12/8From: Perth, Western AustraliaPosts: 293Re: decision making.. flow along or control?Everything is out of control. Even our decisions. That's the message of anatta. All phenomena are just conditioned. The view of a strong sense of self is a condition too. With mindfulness comes the understanding of knowing when to take action and when to do nothing. ----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western AustraliaThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=322&forum=1 (3 of 4) [02.08.2005 19:07:33] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=322&forum=1 (4 of 4) [02.08.2005 19:07:33]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Buddhist Society of Western Australia Forum Index Beginners Discussion Metta everyoneRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadfigwit4Posted on: 2005/7/10 8:29Just popping inJoined: 2005/7/10From: Posts: 6Metta everyoneHello everyone,I just wanted to introduce myself. I am new to this forum, but not to Budhhism. I changed my religion(Catholicism) to Buddhism when I was 26....that was 11 years ago. I hope that is the correct terminology(changed religion). Anyway, I hope to get to share some experience and to get to know as much people as possible.with metta,Melinda onemindPosted on: 2005/7/10 9:21ModeratorJoined: 2005/1/13From: Western AustraliaPosts: 315...Hi Melinda,Welcome to the forum Metta----------------Being nobody, going nowhere....grasshopperPosted on: 2005/7/10 11:21http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=326&forum=1 (1 of 2) [02.08.2005 19:07:54]SearchBuddhist Society of Western Australia - ForumPassword: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 7more...Quite a regularJoined: 2004/12/19From: new zealandPosts: 60Re: Metta everyonebeing born into a Buddhist family myself, I do not know how ppl of other religions feel once they leave their former religion and take up a new one.But I am always, always surprised and admire a lot their courage, fearlessness and open-mindedness to venture into a new religion leaving their former one behind. This very fact en-courages me even more. with metta, ----------------bodhicittaPosted on: 2005/7/11 13:04Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Metta everyoneWelcome, Melinda, to the Dhamma.Once I heard a monk said how the Buddha used to go to the different heavens to speak the Dhamma there to the heavenly beings. Once he went to Tsushita Heavens to speak Dhamma to his mother. So he said it does not matter if one is a Catholic. It just meant that you will still meet up with the Dhamma, only in longer and a roundabout way. Anyway hope you find the teachings practical but very inspiring!llPosted on: 2005/7/12 13:26ModeratorJoined: 2005/1/8From: Posts: 115Re: Metta everyoneWelcome Melinda, I hope you benifit from this forum as I have. I am looking forward to your contributions to this cyber community as well. ----------------PeacellThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=326&forum=1 (2 of 2) [02.08.2005 19:07:54]User Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (1 user(s) are browsing Forum)Members: 0 Buddhist Society of Western Australia Forum Index Beginners Discussion ChantsRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadDrJonnoPosted on: 2005/7/12 0:29Just popping inJoined: 2005/3/21From: UKPosts: 5ChantsCan anyone direct me to the text of a short pali triple-gem chant ?I've heard someone using it but so far been unable to locate any detail.Metta,Jon ----------------onemindPosted on: 2005/7/12 10:07ModeratorJoined: 2005/1/13From: Western AustraliaPosts: 315...Hi Dr Jono,Here's a whole book of pali chants: http://www.buddhanet.net/pdf_file/vandana02.pdfJust right click and save as.And here's the triple gem on its own: http://www.accesstoinsight.org/ptf/tisarana.htmlMetta ----------------Being nobody, going nowhere....http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=330&forum=1 (1 of 2) [02.08.2005 19:08:01]SearchUser LoginBuddhist Society of Western Australia - ForumGuests: 7more...Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=330&forum=1 (2 of 2) [02.08.2005 19:08:01] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News Feeds Buddhist Society of Western Australia Forum Index Beginners Discussion IncenseRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadDhamma36Posted on: 2005/6/7 22:32Not too shy to talkJoined: 2005/5/1From: Morley, Western AustraliaPosts: 29IncenseHello allI was recently lucky enough to travel through Nepal (with a short stop over in Thailand). What i found quite interesting was the large scale use of incense in some temples and it being almost non existant in others. The only time i have seen incense being used at Dhammaloka has been during the flower puja's and during Vesak. Is this due mainly to a cultural difference or is it reflecting different practises in the varying traditions (i.e Mahayana/Zen).I tend to burn a fair amount in the shrine room at home but this was a habit of mine even before i took the five refuges.I also noticed many of the Thai temples have small golden umbrella's above various flower arrangements and offerings. These are very similar to those used at Dhammaloka. Would anyone know the significance of these?With Metta----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes.bodhicittaPosted on: 2005/6/30 9:48http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=251&forum=1 (1 of 3) [02.08.2005 19:08:14]SearchBuddhist Society of Western Australia - ForumMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 7more...Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: IncenseThe significance of burning incence is the fragrance emitted by it. The fragrance signify the fragrance of our virtue, our skilful ways of living. The Buddha said, the fragrance of flowers can only flow down wind but the fragrance of virtue permeates everywhere in the 10 directions. One needs only to burn one, at most 3 for Buddha Dhamma Sangha. Too much smoke is unhealthy for it is actually pollution, so just be careful of places where there is so much smoke, it makes tears run down your face e.g Chinese temples.I am not sure about Thai tradition, but in the Malay/Indonesian tradition, only very importantant people and royalty have umbrellas held over their heads, so maybe the umbrellas signify royalty or highest social ranking, not sure.Dhamma36Posted on: 2005/6/30 13:40Not too shy to talkJoined: 2005/5/1From: Morley, Western AustraliaPosts: 29Re: IncenseThank you for your information, especially in regards to the incense. I had heard similar reasons so it was good to have that confirmed We tend to burn only the one in the morning and one at night, both just before chanting and our meditation practice. This keeps the smoke to a minimum but is still there as an offering.regarding the umbrella's, I have also heard that they signify the Dhamma, and whatever is underneath them is in effect shaded or protected by the Dhamma. I don't know how true this is though.With Metta ----------------The Real Voyage ConsistsNot In Seeking New Landscapes,But In Having New Eyes.albert_kamPosted on: 2005/6/30 14:37Not too shy to talkJoined: 2005/5/4From: Jakarta, IndonesiaPosts: 27Re: IncenseHi,Just want to share a little of what i heard from a Dhammadesana once. Incense is quite similar to our life, it cant last forever, signifying impermanence/death. Some incenses are shorter, some longer. Some people have longer life than others. But eventually the burning just goes out. It is useful to remind us about the impermanence of our life. With metta,Albert KamThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=251&forum=1 (2 of 3) [02.08.2005 19:08:14]User Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forum::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=251&forum=1 (3 of 3) [02.08.2005 19:08:14]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat Centre Buddhist Society of Western Australia Forum Index Beginners Discussion AlmsRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadRajioPosted on: 2005/5/23 21:30Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66AlmsI realised after I posted my message that I placed it in the wrong section. Thanks to those who answered me despite putting it in the Meditation section. If I can ask one more question, I want to offer food and robes. Is it OK for someone who is only on their first steps along the path to offer robes. And despite being a reasonably good cook, I think logistically it would be difficult for me to offer prepared food. Do the Sangha accept offerings of uncooked staples. For example, would it be acceptable to offer a box of fruit or a 25kg bag of rice?I believe it is important to practically support the Sangha and I am trying to find a small way I can do this.Ian SetaonemindPosted on: 2005/5/24 10:34ModeratorJoined: 2005/1/13From: Western AustraliaPosts: 315...Hi Ian,You are more than welcome to offer anything you like. Any chance to practice generousity is a good thing.I remember I took my sister to offer food once a while back and she donated food and she isn't even buddhist. With Metta,onemind----------------Being nobody, going nowhere....mogaputraPosted on: 2005/6/5 7:53http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=224&forum=1 (1 of 2) [02.08.2005 19:08:26]SearchBuddhist Society of Western Australia - ForumLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 7more...Not too shy to talkJoined: 2004/12/10From: Sydney, AustraliaPosts: 38Re: AlmsHi Ian,Anybody can offer to the Sangha regardless of one's spiritual maturity! You might want to wait for the next Kathina ceremony which is when you can offer robes.MettaFelix----------------bodhicittaPosted on: 2005/6/30 9:34Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: AlmsAnybody, anybody at all can offer the 4 requisites to the Sangha. This act of DANA or generosity is very much encouraged by the Buddha. The 4 requisites are 1) food (any type of food, staples, cooked, uncooked, fresh, preserved, dried,- just any type, my personal choice would be vegetarian food, most western monks love brown rice, so donate this instead of white only a suggestion).2)medicine(vitamin pills, mineral pills, panadol, ointment, tiger balm, dressings, bandages, plasters, antiseptic lotions cremes etc)3.Lodging (give the sangha members free accomodation when they pass through your city/town, donate building materials as needed, power tools, nails, saw, hammer, things that maintain the monastery and kutis eg brooms, detergent, mops, heaters etc)4.Robes (outer robe, inner robe, wooly hats, underwear, socks, This requisite is usually given during the Kathina ceremony at the end of Vassa, 3 months Rains retreat annually.) Inform the Assoc members that look after your monastery of your interest to donate the robe. They will let you know the details.The Buddha said the Sangha members can survive comfortably if they have these minimum 4 requisites. Monasteries usually will put out a DANA LIST of things that they need and you can donate according to this list.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=224&forum=1 (2 of 2) [02.08.2005 19:08:26]User Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion The Sneaky MindRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadJuxtaPosted on: 2005/4/17 0:05Just popping inJoined: 2005/4/9From: Perth WAPosts: 2The Sneaky MindI've recently been trying to apply some Buddhist principles to the way I think, and begun practising meditation.In the past I've had a tendency to hold on to anger and resentment toward particular people and events, and letting go of these feelings seems like the most important thing in making myself happier.In some ways I think I've succeeded in doing this, but I have noticed in the last few weeks a few very vivid dreams that are centered on the people and events I've been trying to let go of.I can't decide whether my mind has been doing this to hold on to my resentment, or if I've just become aware of the depth of my anger for the first time, and started noticing these things which were always there. Becoming more 'mindful' of my sleeping thoughts in a way.I wondered if others have experienced similiar events, and how they felt about them?TriadPosted on: 2005/4/25 16:53Just popping inJoined: 2005/4/22From: The NetherlandsPosts: 19I have noticed dreams becoming more vivid, and a few years ago when I practiced meditation more intensively I even had a few lucid dreams. So I wouldn't worry about it:)Triad.----------------Even the Mona Lisa's falling apartAnonymousPosted on: 2005/4/27 17:22http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=152&forum=1 (1 of 4) [02.08.2005 19:08:58]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat Centre[quote="Triad"]I have noticed dreams becoming more vivid, and a few years ago when I practiced meditation more intensively I even had a few lucid dreams. So I wouldn't worry about it:)Triad.What do you mean by lucid dreams Triad?Zhuangzi TriadPosted on: 2005/4/27 20:36Just popping inJoined: 2005/4/22From: The NetherlandsPosts: 19Those dreams where you know youre dreaming and can consciously influence the contents of your dream.It's the same as OOBE (out-of-body experience, which is not the same as Near Death Experience), only OOBE's are generally defined as those lucid dreams induced directly from a waking state, which is a skill. The expereince is equal. This is not just my experience, everyone I know with the ability to OOBE shares this view, as does modern psychology. Did I mention the New Age disagrees? There take on things: your soul/spirit whatever actually leaves your body to 'project onto the real world', or something. :P- Triad.----------------Even the Mona Lisa's falling apartJuxtaPosted on: 2005/4/27 23:49Just popping inJoined: 2005/4/9From: Perth WAPosts: 2Thanks, I guess I can handle the vivid dreams, I just hope the subject matter will change. Perhaps I have to cycle through this stuff in my dreams as well as my waking life, without getting hung up on it.AnonymousPosted on: 2005/4/28 17:37[quote="Triad"]Those dreams where you know youre dreaming and can consciously influence the contents of your dream.Sometimes when I'm meditating a lot I start having dreams where this happens: I wake up and go to the toilet or have a drink ... go back to bed ... and as soon as I close my eyes I'm back in the dream ... I'll lift my head off the pillow and open my eyes ... look around the room and make sure I'm awake ... put my head back down and close my eyes ... and I'm back in the dream again. Does this constitute lucid dreaming? By the way, I'm certain I'm awake in between ... I'm not dreaming I'm waking up etc. etc.And then of course there is the other weird paranormal stuff that happens when I REALLY meditate a lot ...Zhuangzi TriadPosted on: 2005/4/28 18:47http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=152&forum=1 (2 of 4) [02.08.2005 19:08:58]SearchBuddhist Society of Western Australia - ForumLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online7 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 7more...Just popping inJoined: 2005/4/22From: The NetherlandsPosts: 19[quote="Zhuangzi"]Does this constitute lucid dreaming? ZhuangziI suppose it would, it does fit the description. Ever see weird imagery before going to sleep? Seemingly random things, usually experienced after watching the ideorentical lights (or something.., the light spots you see behind closed eyes) for some time, like faces, places, anything? These imagery usually precede a directly induced lucid dream.- Triad.----------------Even the Mona Lisa's falling apartAnonymousPosted on: 2005/4/28 19:03[quote="Triad"]I suppose it would, it does fit the description. Ever see weird imagery before going to sleep? Seemingly random things, usually experienced after watching the ideorentical lights (or something.., the light spots you see behind closed eyes) for some time, like faces, places, anything? These imagery usually precede a directly induced lucid dream.- Triad.No, nothing like that. Everything is normal, then I start dreaming ... then the weird in-the-dream/out-of-the-dream experience happens.In meditation I sometimes see 3-D coloured objects that seem to drift across a warm black-brown background, and once caught a glimpse of the bright 'white light' ... but the dream thing is a regular occurrence with good meditation.Having said that, very occasionally I've seen colours around people and seen blue 'flaring' around every object I've looked at (a la Kirlian photography). I reported all this to my medical practitioner during my annual checkup, but she said don't worry about it.Zhuangzi karaPosted on: 2005/6/30 0:59Re: The Sneaky MindHi,I think you hit on an interesting subject, it sort of wandered off on peoples dream experiences, etc..I think you were asking about something specific, about the content being about people you were trying to let go of anger , resentment etc..towards..I have had this same experience, it seems that the more I meditate, and the deeper I go within that ...the more interesting all of this gets, I am sometimes shocked by where it takes me in regards to people I find challenging. Sometimes deeply healing, but, always feels as though it comes from a very deeply rooted place, that I had no idea existed.http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=152&forum=1 (3 of 4) [02.08.2005 19:08:58]User LoginBuddhist Society of Western Australia - ForumQuite a regularJoined: 2005/6/1From: Vancouver, British ColumbiaPosts: 66I have found that I am almost running through a silently held list of people who really affected me. I can sit in meditation and feel as though I have let it go, think in my waking day that it feel alright, that it is not completely clear, but at least I am not feeling my chain yanked just by the thought of them, and then wham I will have some dream that does leave me feeling that there is more there I need to work on, I am wondering if it is with the practice of meditation and the clearing of the mind, that even if my brain has rationalized this away, and on some superficial conscious level, I can say, sure I feel alright about this person..or that person, there is still deeply burried under all the rubble...some little hint of something more, and it comes to me in lucid dreaming. Which when I am awake starts to poke me , and remind me, that there is more to my anger or pain or whatever it was, that I need to look at .....deeper ...how deep does it go?, interesting stuff though, and I believe you have to be meditating consistently to get there....It feels good though, as if, some part of my brain will not allow me to delude myself into thinking I am over it, or done with it, that I am somehow being gifted with some insight into an area that there is more to learn.soooooo Interesting.In regards to the lights and images and what my teacher would describe as mental reflections...he would absolutely tell you to ignore them, to keep bringing the mind back, from the distractions, if you follow the distractions you are playing into the minds habits. I am starting to understand that in his perspective , within Samatha, leading to Vipassana meditation ..you might spend years clearing the mind,...years, and years, sometimes he talks in lifetimes,...sigh, a little hard to comprehend...but it does explain and give credence to simply being on the path..to practicing meditation , without having expectation....kind of leads to a very big picture doesn't it! He is an 86 year old Abbot, Theravadan forest monk, it lends an air of deep trust to his words and intention.he would agree...the mind is very sneaky, sometimes it makes me laugh at the antics my mind will go to, to distract me...hilarious, fascinating, like a thrashing little kid ... I think you are on to something profoundly insightful...enjoy all that!with Metta, KaraThreaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=152&forum=1 (4 of 4) [02.08.2005 19:08:58] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Buddhist Society of Western Australia Forum Index Beginners Discussion Role of the Laity in TheravadaRegister To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadKalPosted on: 2005/5/28 8:01Just popping inJoined: 2005/5/28From: USAPosts: 3Role of the Laity in TheravadaWhen people ask me about buddhism and I tell them that I lean toward the theravadin school of thought those who already know something of buddhism question how I can be a lay follower of the theravada school of buddhist thought. In their, and my, readings on buddhism most sources on the various schools of buddhism state that theravada is exclusively reserved for the monastic community and the only relation non-monks have is providing alms (ll recently gave a link in another thread that was a good example of this: Link)My responce to their "challenge" of the existance of a theravadin leity has been generally confined to 1) theravada teaches the noble eightfold path, and in that teaching 'right livelyhood/occupation' is advocated and as that monks dont have paying jobs this is in regard to the lay practitioners. 2) Theravada follows the teachings in the pali canon, the various talks that the buddha gave, and in those suttas he makes clear room for lay followers who can practice the dhamma and move toward an enlightened state.Sadly though I have no specific referances to support me in saying that theravada accepts a laity and says that one can move toward enlightenment without being a monk or nun. I'd like to find such references to share with people because otherwise theravada can appear to them as cold and unfeeling in that it would deny self-improvenent and the potential for supreme enlightenment from convicts, people living away from other buddhists, and anyone else who cant or simply doesnt want to join the monastic life.Thanks solasaurusPosted on: 2005/5/28 11:30http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=234&forum=1 (1 of 3) [02.08.2005 19:09:12]Buddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online6 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 6more...ModeratorJoined: 2004/12/8From: Perth, Western AustraliaPosts: 293Re: Role of the Laity in TheravadaThanks for your question Kal. Sounds like being a Theravadin Buddhist in the US is a tough gig.Your question is well timed because Ajahn Brahm answered a good part of it in last night's talk called Which yana? Hahayana!Personally, I have found that most of the criticism against Theravada to be quite thin. The examples you've provided are equally thin and easy to demolish.First of all consider that there are entire chapters in the Sutta Pitaka with sutta dedicated to lay followers. There are very many lay followers in the Sutta Pitaka who were highly praised by the Buddha, notably Visakha, Anathapindaka, Jivaka, Nalakamata and Nalakapita, amongst a great many others. Then also consider how in the Mahaparinibbana Sutta, the Buddha states that he had made a resolution not to pass away until he had established a "fourfold assembly" including monks, nuns, laymen and laywomen. I recommend reading the Mahaparinibbana Sutta (in the Digha Nikaya) to see further what the Buddha said about the Fourfold Assembly, which he considered intrinsic to the successful establishment of the "Sasana" (Buddhism). Oh, and let's not forget the massive influence that King Asoka had on the course of early Buddhist history (and is regarded by many to have been a stream-enterer).In the contemporary world, lay Theravadin Buddhists are very active in both the practice of Buddhism and support of Buddhism for those who have not yet had the opportunity to hear the teachings (including future generations). Examples are far too numerous to name them all. I would point to organisations like the Buddhist Fellowship in Singapore and Insight Meditation Society based in Massachusetts, both of which are predominantly lay Theravadin organisations and have had a huge impact on the recent development of Buddhism in their respective regions.Both historically and in the contemporary world, evidence of lay Theravadin Buddhists actively practicing and working to support Buddhism is mega-abundant. To make a glib comment that "Theravadin Buddhism is just for monastics" requires stupendous blindness to what both Buddhist history and what is going on in contemporary Buddhism. Good luck! ----------------metta; solasaurusRelax - it's all out of control!!!Buddhist Society of Western AustraliaBuddhist Council of Western Australiahttp://www.bswa.org/modules/newbb/viewtopic.php?topic_id=234&forum=1 (2 of 3) [02.08.2005 19:09:12]SearchUser LoginBuddhist Society of Western Australia - ForumonemindPosted on: 2005/5/28 13:05ModeratorJoined: 2005/1/13From: Western AustraliaPosts: 315...Sadhu! ----------------Being nobody, going nowhere....bodhicittaPosted on: 2005/6/29 10:06Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Role of the Laity in TheravadaIt is because of the Laity ( lay people) that the Theravada tradition (and especially the Theravadan tradition because its Sangha members cannot own valuable assets nor carry money) survived these 2 500 years after the Buddha passed away. How else would the tradition have survived? The laity supports the Sangha who in turn turns the Dhamma wheel of teachings and who then supports the Laity in the search for peace and happiness in their lives. Shall we say that this is an excellent symbiosis, set up by the Buddha, the most excellent and wise one.All traditions of Buddhism are equal, aren't they all taught by the Buddha himself? As for the Dhamma, there is no high, there is no low (Diamond suttra). There is only one vehicle, one vehicle as taught by the Buddha (the Lotus Sutta). All vehicles are but different medical pills to cure different illnesses of likes and dislikes. You like the simple, uncluttered way, here's the Theravadan pill for you. You like the adorned complicated Boddhisatva path, here's the Mahayana pill for you, you like koans, here's the Zen pill, etc. These are all skilful ways to get different sorts of people to go onto the Buddhist path. Its just like if you do not like durian(a stinky fruit from SE Asia) I give you a plate full of it , you are going to run far far away from it and not try it at all. In order to make you comfortable and feel at ease with it and accept it, i'll have to give you something you like. So it is with the different teachings. The Buddha is indeed very wise and skilful.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=234&forum=1 (3 of 3) [02.08.2005 19:09:12] - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Buddhist Society of Western Australia Forum Index Beginners Discussion Can anyone shed some light on usage of Buddhist madala and its significance?Register To PostThreaded | Newest FirstPrevious Topic | Next Topic | BottomPosterThreadkinjal007Posted on: 2005/6/12 1:15Just popping inJoined: 2005/6/9From: Posts: 1Can anyone shed some light on usage of Buddhist madala and its significance? Is there any mystical significance to a buddhist madala, I have been told different answers to that question by different buddhist denominations. Could you please post your commentcheers RajioPosted on: 2005/6/12 19:45Quite a regularJoined: 2005/5/2From: Sydney, AustraliaPosts: 66Re: Can anyone shed some light on usage of Buddhist madala and its significance?I'm not really sure. I think they are quite significant in Tibetan Buddhism. My understanding is that they are an imaginary world which are contemplated during meditation. Each of the elements have a prescribed meaning but I don't really know what they are.Ian Seta bodhicittaPosted on: 2005/6/29 9:40http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=259&forum=1 (1 of 2) [02.08.2005 19:09:29]SearchBuddhist Society of Western Australia - ForumLost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing Forum)Members: 0Guests: 5more...Quite a regularJoined: 2005/5/5From: new zealandPosts: 50Re: Can anyone shed some light on usage of Buddhist madala and its significance?As I understand, two dimensional mandala may represent the plan of a heavenly realm in the Buddhist Cosmology. I can tell you of the Chenrezig (Quan Yin Boddhisatva in Chinese)Mandala beautifully created in the museum in the city where i live by visiting Tibetan monks from India with fine sands from the banks of the Ganges River. The sands were sifted and graded and then dyed with beautiful bright primary colours, black and white were the other 2 colours. It is a circular mandala at least 2 meters across and worked on by two young monks. There were representation of protective force fields on the outter diameter, garden with trees,flowers and banners including pet animals (horses and elephants)on the inside. In the middle is Chenrezig's abode with the Sanskrit words Om Mani Padme Hum (Chenrezig's mantra)right in the centre.Because of the devotion, concentration and time (about three weeks, 8 hours a day)spent in creating this mandala, in this case since it is Chenrezig's Manadala, then the focus would be loving kindness and compassion. While the monks were creating this mandala, their body speech and mind were pure. So the mandala became blessed and reinforced with good intentions and goodwill towards all beings. At the end after the mandala was completed and left in the exhibition for another few weeks, for all to admire, the monks came back and dismantled the sand mandala by sweeping all the sand together . This act signified non attachment and even the most precious and the prettiest of things are impermanent. There was a special ceremony with lots of chanting and the sand were put into containers and carried to the nearest river and poured into the water by the monks, blessing all the beings that lived by the river and the land through which the river flows out to the sea and also wherever and whatever the sea water touched. The ancient Buddhist ruins in Borobodour, Java, is a three dimensional mandala. Do visit the Internet to have a look at it. You'll be surprised that a few levels of the Mandala contain carvings from stories from the Flower Garland (Hua Yen) Sutra, the most famous of all Mahayana Buddhist Scripts.Threaded | Newest FirstPrevious Topic | Next Topic | TopRegister To Post ::Disclaimer::http://www.bswa.org/modules/newbb/viewtopic.php?topic_id=259&forum=1 (2 of 2) [02.08.2005 19:09:29]User Login - Beginners DiscussionGoBuddhist Society of Western Australia - Forum Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Buddhist Society of Western Australia Forum Index Beginners Meditation(Moderated by:Webmaster, solasaurus, ll)Register To PostBeginners Meditation TopicRepliesPosterViewsDate Got question about Stages of Meditation2Scragnark362005/8/1 20:15:24by ojw How to let go of love (lust) =)3albert_kam262005/8/1 10:18:45by albert_kam Metta practice - letting go of inner speech and visualisation2ojw792005/7/28 13:23:27by bodhicitta Meditation problem2thhjimmy302005/7/27 7:26:17by thhjimmy Buddho Meditation6albert_kam372005/7/26 16:59:31by albert_kam Letting go7Rajio1712005/7/18 8:57:11by bodhicitta Tinnitus4BenInUK722005/7/14 2:40:30by kara Meditation/Medication/Pain8ll592005/7/12 14:37:00by Rajio Meditation breaking down9WhiteLotus1442005/7/10 15:58:50by russelldunne Anapana sati sutta4Triad1232005/7/10 15:50:13by russelldunne tension while meditating3wanderer722005/6/30 1:23:12by karahttp://www.bswa.org/modules/newbb/viewforum.php?forum=6 (1 of 2) [02.08.2005 19:09:48]SearchUser LoginBuddhist Society of Western Australia - ForumLost Password? 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Moderator Webmaster, onemind513092005/8/2 17:44:50albert_kam = New posts = No new posts = Private forumSearch [ Advanced Search ]http://www.bswa.org/modules/newbb/index.php?cat=8 (1 of 2) [02.08.2005 19:10:13]SearchUser LoginBuddhist Society of Western Australia - Forummore...::Disclaimer::http://www.bswa.org/modules/newbb/index.php?cat=8 (2 of 2) [02.08.2005 19:10:13]Buddhist Society of Western Australia - BSWA InformationTHE BUDDHIST SOCIETY OF WESTERN AUSTRALIA (INCORPORATED) CONSTITUTION Posted on Mon 25 Apr 2005 (183 reads) 1.NameThe name of the Society shall be - THE BUDDHIST SOCIETY OF WESTERN AUSTRALIA (INCORPORATED).2.Aims and Objectives(i) To encourage the teaching, practice and realisation of the Buddha Dhamma (the teachings of the Buddha with special emphasis on the Theravada tradition, (i.e. Sila (morality), Samadhi (meditation) and Panna (wisdom)).(ii) To establish suitable facilities for and to support the invited Sangha (Buddhist Monk(s) and Nun(s)) so they may act as spiritual guides and minister for the well being of the Buddhist community as a whole.(iii) To establish and maintain, for propagation of the teachings of the Buddha:(a) A permanent Buddhist centre or centres in the Perth metropolitan area and in such other places as the Society may determine; and(b) A forest monastery or forest monasteries in the tradition of the Vinaya (the code of discipline of Buddhist Monks and Nuns) and subject to the guidelines and limitations as laid out in the Vinaya Pitaka of the Pali Canon under the sections dealing with Sangha property, such monastery or monasteries to be under the control of the resident Sangha in all aspects.(iv) To foster association with Buddhist Societies and organisations with similar aims and objectives as the Society and to show tolerance to all schools of Buddhist thought.3. PowersIn furtherance of the said objects, but not otherwise, the Society shall have power:-(i) to establish in the State of Western Australia centres, schools, colleges, monasteries and other institutions (including residential facilities) for the encouragement of the said objects;http://www.bswa.org/modules/articles/article.php?id=3 (1 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(ii) to establish and maintain public funds, each of which fund shall be for the exclusive purpose of providing money for the acquisition, construction and maintenance of buildings to be used as a school or college (within the meaning of Section 78 (1) (a) (xv) of the Income Tax Assessment Act, 1936 and amendments) by the Society without profit or gain for the furtherance of the said objects;(iii) to invite Buddhist Monks and Nuns to reside in any institution of the Society or elsewhere in Western Australia for periods agreeable to the Society and any such Monks or Nuns;(iv) to provide all necessary material support, protection and requisites (including, without limiting the generality of the foregoing, food, shelter, robes and medicine) for any Buddhist Monks and Nuns invited by the Society whilst they are in Western Australia;(v) to pay all travel expenses to Western Australia for any Buddhist Monks or Nuns invited by the Society and for return to their normal place of residence;(vi) to provide libraries and facilities for writing, translating, printing, publishing, distributing and selling such books and pamphlets as will serve to advance the said objects;(vii) to accept donations (whether periodical or otherwise) from such persons as the Society shall in its discretion think fit or to refuse to accept any donation;(viii) to issue appeals for donations and newsletters and periodical reports on the work of the Society;(ix) to accept donations for any specific fund established pursuant to this Constitution and on any special trusts that further the said objects but so that every donation so accepted shall be held subject to the terms and conditions of the gift;(x) subject to the requirements of clause 3 (xi), to mortgage, sell, exchange, let, invest, vary or otherwise dispose of, or deal with, the property (real and personal) of the Society or any part thereof and to give a good receipt for any money received by the Society ;(xi) prior to executing any decision to sell, exchange or otherwise dispose of any real estate belonging to the Society or any part thereof, the Committee shall have the decision retified, as a special resolution, at a General Meeting;(xii) to invest any monies of the Society for the time being not required for the objects aforesaid in any investment hereinafter authorised;(xiii) to accumulate the income of the money of the Society or any part thereof for the time being not required for the objects aforesaid for so long as the law may allow and invest the same in any investment hereinafter authorised;http://www.bswa.org/modules/articles/article.php?id=3 (2 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(xiv) to borrow money or other property on such terms as to interest repayments and otherwise as the Society thinks fit and whether upon the security of the property of the Society or part thereof or upon personal security only and to use such money as borrowed for any purpose for which the property of the Society may be used;(xv) to take or rent, license, hire or otherwise temporarily acquire the use of any property for such period and at such rent or cost and on such terms and conditions as the Society may think fit;(xvi) to insure the property of the Society or any part thereof and all persons employed by or engaged in work associated with the Society against such risks and for such amounts as they may think fit;(xvii) to purchase any land to be used for the purpose of the said objects and to improve any land which may belong to the Society and to erect, enlarge, alter improve, rebuild and repair any buildings thereon and generally to manage, maintain and deal with such land and the layout and arrangement thereof and buildings and to decorate, furnish and fit out such buildings, and to insure the same against such risks and for such amount as the Society may think fit;(xviii) to employ and pay any agent or servant or contractor to transact all or any business of whatever nature required to be done in pursuance of the said objects including the payment and receipt of money and the Society shall pay all charges and expenses so incurred and shall not be responsible for the defaults of any such agent or servant or any loss occassioned by his employment if such employment shall have been in good faith;(xix) to open and maintain in the name of the Society or otherwise a bank account or bank accounts at any bank or banks and to pay any part of the funds of the Society to the credit of any such account or accounts PROVIDED THAT a separate account shall be operated for each specific fund or special trust established pursuant to this Constitution;(xx) to take such legal or other proceedings and steps for the recovery or protection of the property of the Society or any part thereof and to adjust, settle, compromise or refer to arbitration any claims, demands and proceedings whatsoever;(xxi) to enter into any guarantee or indemnity;(xxii) to hold or invest in any property hereby authorised or to do any act or thing hereby authorised in the name of the Society or in the name of any person in trust for the Society or otherwise;(xxiii) to be and remain incorporated pursuant to Associations Incorporation Act, 1895;(xxiv) to do all such acts or things as are in the opinion of the Society necessary for the attainment of the said objects.4. Investmenthttp://www.bswa.org/modules/articles/article.php?id=3 (3 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA InformationMoney to be invested pursuant to this Constitution:-(i) Being money held in the funds to be established pursuant to sub-paragraph (ii) of Clause 3 may be invested in the manner in which Trustees are from time to time permitted to invest funds pursuant to the Trustees Act, 1962 as amended or any statutory modification or re-enactment for the time being in force; and(ii) Being other money held pursuant to this Constitution may be applied or invested in the purchase or at interest on the security of such stocks, funds, securities or other investments or property of whatever nature and wheresoever situate (including the purchase of any Unit Trusts or of any freehold or leasehold property in Australia or elsewhere) and whether involving liability or not and whether income producing or not, as the Society in its absolute discretion thinks fit.5. Special PowersThe Society may by special resolution:-(i) make, alter or modify such regulations, schemes and rules (not inconsistent with the terms of this Constitution) for carrying out the said objects and management of the affairs of the Society and the management of the property of the Society as the Society shall think fit;(ii) confer upon the Society or the Committee such additional powers, authorities and discretionary powers as are in futherance of and not inconsistent with the said objects as the Society may think fit.5A. Property Held on Trust for the Sangha of the Present and FutureNotwithstanding the foregoing in all matters arising concerning monastery property (real and personal) given or acquired for the use of the monastery(ies) or resident Sangha(s) the consent of the Spiritual Director as defined in Clause 8 shall be required before any resolution of the Society may be acted upon.6. Class of MembershipThe following classes of membership of the Society shall be available:-(i) Honorary Membership. Honorary Membership may be conferred at a general meeting of the Society on visiting Buddhist Monks or Nuns or any other persons who have rendered outstanding services to the cause of Buddhism. Honorary Membership may be conferred for life or a limited period of time as decided by the Society. Any Monk or Nun admitted to Honorary Membership only for so long as he or she remains a member of the Sangha and any Monk or Nun who is an Honorary Member shall be entitled to participate in meetings of the Committee or the Society when they think it desirable, but shall have no voting rights.http://www.bswa.org/modules/articles/article.php?id=3 (4 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(ii) Full Membership. Full Membership shall be available to those persons who take refuge in the Buddha (the Teacher), the Dhamma (His teachings) and the Sangha (Buddhist Monks and those who have realised His teachings) and who endeavour to undertake the five precepts of a Buddhist lay person;(iii) Associate Membership. Associate Membership shall be available to those persons not fulfilling the requirements of Full Membership but who, in the opinion of the Committee, are supportive of the aims and objectives of the Society. Associate Members shall have no voting rights and shall not be eligible to be office bearers or Committee members of the Society.7. Applications For and Consequences Of Membership(i) Applications for Full or Associate Membership shall be on such forms as shall be prescribed by the Society from time to time and shall be accompanied by such payment as the Society may from time to time direct.(ii) All applications for Membership shall be considered by the Committee.(iii) When the Committee has received and considered an application or applications for membership, if the Committee has resolved to accept an applicant for Full or Associate Membership or a proposed Honorary Member for admission, then from the time of such resolution such applicant or Honorary Members may exercise all the rights and privileges of the appropriate class of Membership.(iv) If any application for membership is rejected the amount paid with the application shall be refunded to the applicant.(v) The Constitution and any amendments thereto and any rules or regulations made thereunder from time to time in force shall be binding on all members.(vi) Annual membership dues for Full and Associate Members shall be payable not later than March 31st each year.7A. Cessation of Membership(i) If the member resigns by notice in writing to the Society; or(ii) If a person allows Membership dues to be unpaid for a period exceeding twelve months that person shall in consequence be deemed to have ceased to be a member.(iii) If a membership is suspended by a resolution of the Committee.Then this suspension will remain in force until the next General Meeting at which time the membership shall be reinstated or terminated by a resolution.The Committee can take this action if it considers that the continuing membership of a member is detrimental to the Aims and Objectives, http://www.bswa.org/modules/articles/article.php?id=3 (5 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Informationor the well-being and interests of the BSWA.8. The Sangha(i) Any monk or nun invited by the Society in the terms of Clause 3(iii) shall be deemed to be resident Sangha for the duration of their residence.(ii) Any monk or nun ordained in a monastery as defined in Clause 2(iii)(b) shall be deemed to be a resident monk or nun for so long as he or she remains a member of the Sangha living in such a monastery.(iii) Each monastery set up as defined in Clause 2(iii)(b) shall have an Abbot named by the Society in the following manner.(iv) The Abbot shall be selected by the resident Sangha by unanimous agreement in keeping with the Sangha tradition.(v) On receipt of information from the Sangha of a monastery of such selection, the Executive Committee shall invite the selected member of the Sangha to accept the position of Abbot. In the event that he/she should accept the position that Abbot shall retain the position for life or until the resident Sangha at the particular monastery withdraw recognition of him/her as Abbot or the Abbot resigns from his/her position.(vi) In the event that a number of monasteries are established in Western Australia and each monastery has an Abbot as defined in Clause (8)(iv) and (v) above the Abbots shall select a Senior Abbot to represent the monasteries of the male Sangha and a Senior Abbot to represent the monasteries of the female Sangha. The Abbots will further nominate one of the Senior Abbots, who may be a monk or a nun, to be invited by the executive committee to become the Spiritual director of the Society.On acceptance he/she will be known as the Spiritual Director of the Society, and the other Senior Abbot will be known as the Senior Abbot.(vii) In the event that there is only one monastery established in accordance with Clause 2 (iii) (b) the Abbot of that Monastery shall be the Head/Senior Abbot and the Spiritual Director of the Society by invitation of the executive committee.(viii) The Executive Committee shall invite the nominated Senior Abbot to accept the position of (deleted) Spiritual Director of the Society, and he/she will henceforth be known as the Spiritual director. In the event that he/she accepts the position he/she shall retain that position for life or until such time as the Abbots withdraw recognition of him/her as Head Abbot or the Head Abbot resigns from his/her position.(ix) An Abbot of a monastery shall by virtue of his/her position become an Honorary Member of the Society.http://www.bswa.org/modules/articles/article.php?id=3 (6 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(x) The Head Abbot shall consult the Sangha, represent the views of the Sangha and promote the interests of the Sangha and the Buddhist Community as a whole.9. ManagementThe business and operations of the Society shall be managed and controlled by an Executive Committee (herein referred to as "the Committee") and for that purpose the Committee shall (subject to any restrictions imposed by any Act or by this Constitution), have and may exercise the powers of the Society as if they had been expressly conferred on the Committee by a general meeting of the Society.10. CommitteeThe Committee shall consist of:-(i) The Spiritual Director of the Society.This position to be held by the Head Abbot. The Head Abbot may if necessary appoint another member of the Sangha to act in his place; any such appointment may be either generally or for a specific occasion and may be revoked and a further appointment made by such Head Abbot; such Head Abbot and any appointee are together herein included in the expression "the Spiritual Director".(ii) The President of the Society;(iii) The Vice-President of the Society;(iv) The Honorary Secretary of the Society;(v) The Honorary Treasurer of the Society;(vi) The Honorary Assistant Secretary of the Society.(vii) The Honorary Assistant Treasurer of the Society.(viii) Six other elected persons who are Full or Honorary Members of the Society.The persons from time to time occupying the offices referred to paragraphs (i) to (v) of this Clause shall be the office bearers of the Society.11. Elections(i) Nominations for election of Committee Members shall be called not less than THREE (3) weeks before the date upon which such nominations are to close as hereinafter provided.(ii) A notice published in any journal, paper or other publication of the Society which is circulated to all of its members calling for such nominations shall be sufficient compliance with the last preceding rule.http://www.bswa.org/modules/articles/article.php?id=3 (7 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information Main Menu(iii) Should there be no such journal, paper or other publication or should the Committee so determine then it shall be sufficient that a similar notice to that referred to in the last preceding paragraph be published on not less than ONE (1) occasion in the Public Notices column of a daily newspaper circulating in this State.(iv) Before being elligible for nomination for election to the Committee, a person must have been a member for the Society for a period of at least two years prior to the date of the election concerned; except that the Committee may waive part or all of this period in what it determines are exceptional circumstances.(v) Nominations shall be made in writing and shall contain the name of the Member nominated who shall endorse thereon or append thereto his or her written consent to being so nominated and such nomination shall be seconded. The nomination shall be signed by the nominator and by the seconder who must be Full or Honorary Members of the Society eligible to vote. A person may nominate for more than one office but may be elected to one office only. If electedto any one office, nomination for any other office shall be null and void.(vi) All nominations shall be delivered to the returning officer or shall be forwarded to the returning officer by post to reach the returning officer prior to the close of nominations which shall close at 5.00 p.m. on the Friday on or immediately before the 17th day of January in each year.(vii) The Honorary Secretary for the time being of the Society shall be the returning officer PROVIDED THAT if for any reason the Honorary Secretary is unable to act or having commenced to act in respect to any election is unable to continue to so act, the Commmittee shall appoint a Member who is not a Committee Member, a candidate or relative or agent of a candidate to be the returning officer.(viii) If a nomination for the position of President, Vice President, Secretary or Treasurer is received from a member who has held the same position for 3 consecutive years in the immediate past, this nomination must be ratified by the Annual General Meeting prior to an election being held for this position or the person is declared elected by the returning officer in accordance with clause 11 (ix).(ix) If the number of nominations for any office does not exceed the number required to be elected, the nominee so nominated shall at the next following annual general meeting be declared elected by the returning officer, but if the number of nominations shall exceed the number required a ballot shall be taken which shall be conducted in the following manner:-(a) The returning officer shall cause a list of the candidates in alphabetical order for each office to be forwarded to all members entitled to vote with the notice of the annual general meeting.(b) At the annual general meeting polls shall be held in order for the http://www.bswa.org/modules/articles/article.php?id=3 (8 of 17) [02.08.2005 19:11:00]SearchBuddhist Society of Western Australia - BSWA InformationHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing BSWA Information)Members: 0Guests: 5more...positions of President, Vice-President, Honorary Secretary, Honorary Treasurer and other elected members of the Committee.(c) All voting shall be on a "first past the post" system. In the case of an equality of votes for any candidates, the candidate or candidates to be elected shall be determined by a lot to be drawn by the returning officer. The candidates or their representatives shall be entitled to be present if they so desire.(x) Voting shall not be compulsory.(xi) A Member entitled to vote may in writing appoint a different Member as a proxy to vote and the proxy shall deliver the appointment to the returning officer before the election commences.(xii) The failure of the returning officer to despatch a list of candidates to any Member entitled to vote or the non-receipt of the same by any such Member, or the loss in the course of post, non-delivery or non-receipt of any list or nomination by the returning officer for any cause whatsoever, shall not invalidate any election.(xiii) Any casual vacancy on the Committee shall be filled by election held at the next practicable general meeting of the Society, such election to be held after calling for nominations and (if necessary) forwarding of a list of candidates as aforesaid and any person elected to a casual vacancy shall stand for re-election at the next annual general meeting. In the event of the resignation, removal, death or temporary absence of the President, Vice-President, Honorary Secretary, Honorary Treasurer of the Society, the Committee may appoint one of its members to fill the office in an acting capacity until the return or election of a person in the office.12. Proceedings of the Committee(i) The Committee shall meet together for the despatch of business at such times as it deems advisable but not less frequently than THREE (3) times each year.(ii) The quorum for a Committee meeting shall be FIVE (5), ONE (1) of whom shall be an office bearer and ONE (1) of whom shall be the Spiritual Director.(iii) The Committee shall have the right to co-opt Members as and where necessary PROVIDED THAT the number of co-opted Members shall not exceed FOUR (4) and co- opted Committee Members shall have no voting rights on the Committee.(iv) The Committee shall cause minutes of all meetings to be made and books provided for the purpose which shall include:-(a) the names of the Committee present at each meeting of the Committee;(b) all resolutions and records of proceedings of all such meetings.Minutes of each meeting shall be confirmed at the next succeeding http://www.bswa.org/modules/articles/article.php?id=3 (9 of 17) [02.08.2005 19:11:00]User LoginBuddhist Society of Western Australia - BSWA Informationmeeting and shall be signed by the Chairman of such meeting immediately after such confirmation.(v) Questions arising at any meeting of the Committee shall as far as possible be resolved by consensus of opinion of all members present including the Spritual Director.If no consensus of opinion is reached, questions shall be resolved by a majority of the members present (other than the Spiritual Director who shall have no vote) and in the case of equality of votes the chairman shall have a second or casting vote. No resolution of the Committee shall be effective unless it is agreed to by the Spiritual Director. In the event that the Spiritual Director does not agree to a resolution of the Committee and a majority of the Committee wishes to proceed with the adoption of the resolution, the Committee may call a Special General Meeting as defined in Clause 14(ii) to determine the resolution or they may refer the resolution to a General Meeting for determination. If the resolution is passed at either a Special General Meeting or a General Meeting the Committee has authority to implement the resolution.(vi) The Committee may delegate any of its powers to such sub-committees consisting of such members of the Committee as the Committee thinks fit.(vii) Any sub-committee so formed shall in the exercise of the powers so delegated conform to any conditions that may be imposed on it by the Committee. Every sub-committee shall elect a Chairman of its meetings. Sub-committees shall meet for the purposes for which they are appointed at such times and places as the Chairman thereof may consider necessary.(viii) The President shall in all matters of urgency be entitled to act after consultation with the Spiritual Director but any action he shall take shall be subject to ratification by the Committee at its next meeting.(ix) All cheques, bills of exchange or promissory notes drawn by the Society may be signed by any TWO (2) of the President, the Honorary Secretary and the Honorary Treasurer but in the absence of the President when any such signing is necessary, the Vice-President may be a signatory.(x) The President of the Society, or in the absence of the President, the Vice-President, shall preside as Chairman at every meeting of the Committee PROVIDED THAT if neither the President nor the Vice-President shall be present, the members of the Committee present shall choose one (1) of its members to act as Chairman for the meeting.13. SealThe Society shall have a common seal which shall be a circular device with the name of the Society engraved in legible characters thereon. The seal shall be kept in the custody of the Honorary Secretary or one of the other office bearers. The seal shall be affixed to any document only under the authority of a resolution of the http://www.bswa.org/modules/articles/article.php?id=3 (10 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA InformationCommittee. The affixing of the Seal shall be witnessed by the seal holder at the time and shall be countersigned by any other office bearer of the Society.14. Meetings(i) The general meeting (to be known as "the Annual General Meeting") of the Society shall be held each year during the month of February.(ii) Other general meetings of the Society (to be called "Special General Meetings") may be convened whenever the Committee thinks it fit so to do.(iii) The Committee shall, on the requisition of not less than ONE QUARTER (1/4) of the Full Members or TEN (10) Full Members, whichever is the less, or of the Spiritual Director, convene a Special General Meeting.(iv) A requisition for a Special General Meeting shall state the objects of the meeting and must be signed by the requisitionists and deposited with the Honorary Secretary of the Society. It may consist of several documents in the like form, provided each document is signed by one or more requisitionists.(v) If the Committee does not proceed within TWENTY EIGHT (28) days after receiving a requisition for a Special General Meeting to call such a meeting, the requisitionists or any of them may convene the meeting provided it is held not less than THREE (3) months from the date of the deposit of the requisition.(vi) Any Special General Meeting convened by requisitionists as herein before provided shall be convened in the same manner as nearly as possible as that in which Special General Meetings are convened by the Committee and all reasonable expenses incurred in so convening the meeting shall be refunded by the Society to the requisitionists or the persons who incurred it provided that, save as herein otherwise provided, a quorum is present at the meeting when it is held. Money so refunded shall be made good to the Society by the Committee Members who were in default in convening the meeting in accordance with the requisition.(vii) FOURTEEN (14) days notice at least, specifying the place, the day and the hour of the meeting and the nature of the business including particularly special business shall be given in the manner hereinafter provided of any general meeting (whether Annual or Special).(viii) Notice of a general meeting shall be sufficiently given if:-(a) It is published in any journal, paper or other publication of the Society which is circulated to its members; or(b) If there is no such journal, paper or other publication if it is published in the Public Notices of a daily newspaper circulating the State on not less than ONE (1) occasion.http://www.bswa.org/modules/articles/article.php?id=3 (11 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(ix) All business shall be deemed "special" that is transacted at a Special General Meeting and all business that is transacted at an Annual General Meeting shall also be deemed "special" except that specially referred to hereinafter as being Full business to be conducted at an Annual General Meeting.(x) No business shall be transacted by any Special General Meeting other than that for which the meeting was called, but the meeting may resolve to discuss any other such business but no vote shall be taken with respect to any such other business at the meeting.(xi) Except as hereinafter provided no business shall be transacted at any general meeting unless a quorum is present at the time when the meeting proceeds to business. A meeting having duly commenced shall not proceed with any item of business if a quorum is not present. A quorum shall be THIRTY (30) Members being Full or Honorary Members or ONE QUARTER (1/4) of the total number of Full Members, whichever is the less. Full Members not normally resident in the Perth metropolitan area shall not be included in the total number of Full Members for the purpose of calculation of this quorum.(xii) If within THIRTY (30) minutes of the time appointed for the commencement of a general meeting a quorum is not present, the meeting shall:-(a) If the meeting is an Annual General Meeting or a meeting convened by the Committee, stand adjourned for SEVEN (7) days;(b) If the meeting has been convened by requisitionists, as hereinbefore provided, it shall be deemed to have lapsed and shall accordingly be cancelled.(xiii) If at a meeting reconvened after standing adjourned, as hereinbefore provided, a quorum is not present at the time fixed for the meeting to be so held, those Members present shall form a quorum and shall be entitled to proceed with the business of the meeting.(xiv) The President of the Society, or in the absence of the President, the Vice-President, shall preside as Chairman at every general meeting of the Society PROVIDED THAT if neither the President nor Vice- President shall be present, the Members present shall choose ONE (1) of the Committee to act as Chairman for the meeting.(xv) The Chairman of the meeting may, with consent of the meeting and shall if so directed by the meeting, adjourn the meeting from time to time and from place to place, but no business shall be transacted at any adjourned meeting other than the business left unfinished at the meeting from which the adjournment took place.(xvi) It shall not be necessary for any notice to be given of the date, time or place of the adjourned meeting.http://www.bswa.org/modules/articles/article.php?id=3 (12 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(xvii) Every Full and Honorary Member shall be entitled to vote and shall have ONE (1) vote only and may vote in person or by proxy appointed in writing.(xviii) Every question for decision at a general meeting shall, except in the case of special resolutions, be determined by a simple majority of Members present in person thereat or by proxy and unless a poll is (before or after the declaration of the result of a show of hands) demanded by at least FIVE (5) Members, entitled to vote, the question shall be determined on a show of hands. A declaration by the Chairman of the meeting that a resolution has, on a show of hands, been carried either unanimously or by a particular majority or has been lost shall be prima facie evidence of that fact. A special resolution shall require a THREE FOURTHS (3/4) majority of members entitled to vote who are voting in person or by proxy.(xix) If a poll is demanded it shall be taken in such manner as the Chairman of the meeting directs and the result of the poll shall be deemed to be the result of the meeting at which the poll was demanded.(xx) In case of an equality of votes, whether on a show of hands or on a poll, the Chairman of the meeting at which the show of hands takes place, or at which the poll is demanded, shall be entitled to a second or casting vote.(xxi) A poll demanded on the election of a Chairman or on a question of adjournment shall be taken forthwith.(xxii) A poll demanded on any other question shall be taken at a time at which the Chairman of the meeting shall direct.(xxiii) The following standing orders shall be observed at the general meeting of the Society (subject to a meeting being empowered to suspend standing orders if it shall so desire):-(a) The mover of a proposition shall speak for not more than FIFTEEN (15) minutes and subsequent speakers shall be allowed TEN (10) minutes. The mover shall be entitled to speak in reply for FIVE (5) minutes, provided however that the Chairman of the meeting may, with the approval of the meeting, extend the time for any speaker;(b) Where an amendment is proposed upon an original proposition, no second amendment shall be taken under consideration until the first amendment shall have been disposed of, but notice may be given of intention to move a further amendment;(c) If an amendment is carried, it shall displace the original proposition and become itself a proposition to which any further amendment may be moved;(d) If an amendment is negatived, a further amendment, of which notice of intention to move to the original proposition had been given, shall be considered. Only ONE (1) amendment may be http://www.bswa.org/modules/articles/article.php?id=3 (13 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Informationsubmitted to the meeting for discussion at one time;(e) The mover of an amendment shall not have any right of reply;(f) Immediately after the mover of every original proposition has replied, should he exercise his rights so to do, the question shall be put;(g) Except as hereinbefore provided, no speaker shall speak more than once on the same question unless permission so to do shall be given by the Chairman or unless the speaker is desirous of making an explanation or calling attention to a point of order;(h) The mover of a proposition or of an amendment shall reduce the same forthwith to writing if requested by the Chairman;(i) Any discussion may be terminated by a resolution "that the question be now put". If such a resolution is moved and seconded it shall be put without debate;(j) Notwithstanding the foregoing, before any question is put, the Spiritual Director shall be invited to address the meeting and express his views on the proposed resolution;(k) The Chairman may ask any person present at a meeting whose conduct at the meeting is unsatisfactory, to leave the meeting.(xxiv) At an Annual General Meeting the order of business shall be (subject to a meeting empowered to vary the order):-(a) Opening of meeting; Homage to the Buddha, Dhamma and Sangha, the taking of refuge in the Five Precepts and a short meditation.(b) Apologies for non-attendance;(c) Confirmation of the minutes of the last preceding Annual General Meeting and of any Special General Meeting held since that meeting;(d) Address by the Spiritual Director.(e) Presentation of the report of the Committee and discussion and adoption thereof;(f) Presentation of the report of the Honorary Teasurer and of the Society's audited financial statements and balance sheet and the auditor's report and consideration and adoption of the same;(g) Consideration of any report to be made by the Honorary Secretary:(h) Consideration of special business including the fixing of annual membership fees;(i) Appointment of special Committees (if any);(j) Declaration of results of election of office bearers and Committee http://www.bswa.org/modules/articles/article.php?id=3 (14 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA InformationMembers;(k) Any necessary elections of office bearers and Committee Members;(l) Consideration of questions of which due notice has been given in writing to the Honorary Secretary, not less than SEVEN (7) days prior to the date of the meeting;(m) Questions without notice. The Chairman in his absolute descretion may allow questions to be asked of the Committee or of Members of the Committee, provided however that there shall be no compulsion on the Committee or any such Member to answer any such question at that meeting and provided further that the Chairman may at any time refuse to accept any further questions and may reject any question;(n) General business. Under this heading, Members may move and the meeting may pass resolutions of which notice has not previously been given, but no resolution so passed shall be or be deemed to be anything other than a recommendation to the Committee notwithstanding that it may contain or may purport to contain a direction or directions to the Committee. The Committee shall be obliged to consider any such resolution but shall be not obliged to take any action in respect thereof unless the same imposes any restrictions on the powers of the Committee;(o) Closure.(xxv) Non-Members of the Society may, at the discretion of the Chairman, be permitted to attend any general meeting of the Society.(xxvi) The Secretary shall keep minutes of all general meetings of the Society and books provided for the purpose shall include:(a) The number of members present at the commence of each meeting;(b) All resolutions and records of proceedings of each meeting. Minutes of each general meeting shall be confirmed at the next general meeting and shall be signed by the Chairman of such meeting immediately after confirmation.15. AuditThe following provisions shall apply in respect of the Society's accounts:-(i) The Treasurer shall keep records of all financial transactions of the Society and shall present annually a report and an audited financial statement and balance sheet at the Annual General Meeting of the Society.(ii) Not less than FOURTEEN (l4) days before each Annual General Meeting, the accounts of the Society shall be duly audited;http://www.bswa.org/modules/articles/article.php?id=3 (15 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA Information(iii) The accounts of the Society shall also be audited at such other time or times during each financial year as the Committee shall in its absolute discretion decide;(iv) The Committee shall appoint an auditor who shall, unless disqualified from consenting to be appointed or acting as the auditor of the Society or of preparing any report, hold office until he resigns or is removed in the same manner as a Member of the Society may be removed or until he becomes ineligible to act as auditor;(v) A resignation of an auditor shall be submitted to the Committee in writing.16. Financial YearThe financial year of the Society shall end on the 31st day of December in each year.17. Special FundsNo part of the property of the Society or any specific fund or special trust fund established or maintained pursuant to the Constitution or the income thereof shall be applied for any purpose that it is not a purpose for which the said fund was established, and if any provision of this Constitution has meaning or is capable of being construed to authorise the Society to utilise the funds of the Society or the income thereof or any specific fund or special trust fund or the income thereof for any purpose other than as specifically permitted by the particular fund, such powers and provisions herein contained shall be treated as limited by this Clause to prohibit any utilisation of the funds of the Society or the income thereof or any specific fund for any purpose that is not permitted by the particular trust or fund in question.18. Wind UpThe Society may be wound up by the Society passing a special resolution in that regard or for any other reason PROVIDED THAT in either case the Spiritual Director agrees to the winding up and thereupon the Society shall transfer the property of the Society to such charitable organisation or organisations having objects similar to those of the Society upon such terms and conditions as the Society shall by special resolution declare.19. AmendmentThe Society may by special resolution amend any of the objects, powers or other provisions contained in this Constitution PROVIDED HOWEVER THAT the agreement of the Spiritual Director shall be required before there may be any amendment to Clauses 2, 5A, 8, l0, l2, l8 and l9.- END -Dr Binh Ansonhttp://www.bswa.org/modules/articles/article.php?id=3 (16 of 17) [02.08.2005 19:11:00]Buddhist Society of Western Australia - BSWA InformationPresidentDate: Venerable Ajahn BrahmavamsoSpiritual DirectorDate:(Document No. W00682027, lodged at the Ministry of Fair Trading, on 24 February 1999, Lodgement Unit No: 14609199/01) Index :: Print :: E-mail The comments are owned by the poster. We aren't responsible for their content. ::Disclaimer::http://www.bswa.org/modules/articles/article.php?id=3 (17 of 17) [02.08.2005 19:11:00]NestedOldest FirstRefreshBuddhist Society of Western Australia - BSWA InformationCommittee & Contacts Posted on Tue 26 Apr 2005 (433 reads) Name: Sol HannaPosition: PresidentDuties: Everything! If something's gone wrong, it's probably Sol's fault, so it'll probably be Sol's job to fix it! If you have any suggestions for how the BSWA can improve its services to the community or would like to lend a hand, get in contact with Sol.Details: Sol has been a member of the Buddhist Society of Western Australia for 10 years, and a member of the BSWA Committee for over 4 years in a row and has never missed a Committee meeting.email: president@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Albert MahPosition: Vice PresidentDuties: Assist and support the President and stand in for him in hisabsence.Details: After 50 years of a tumultuous life with many ups and downs, Albert encountered the Buddha's teaching and was immediately attractedby its logic, reasoning and wisdom. He then realised how dumb he was and accepted the Buddha's message to come, see for yourself and investigate the Dhamma.email: vpres@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Tom AndersonPosition: Hon. SecretaryDuties: Keeps general custody of the Official Seal of the society; deals with requisitions for Special General Meetings; acts as Returning Officer; acts as Election Officer at AGMs; records and circulates minutes of official meetings; acts as one the four official signatories for the BSWA; attends to constitutional matters such as informing the relevant authorities of constitutional ammendments; attends to matters dealing with registration of the society with the http://www.bswa.org/modules/articles/article.php?id=7 (1 of 4) [02.08.2005 19:11:07]Buddhist Society of Western Australia - BSWA Information Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginrelevant authorities; produces a report of his/her activities at committee meetings; is responsible for the general upkeep of the BSWA office and filing system; receives and distributes the society's incoming mail; informs the Spiritual Directors; the committee and the general membership about relevant matters as and when directedemail: secretary@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Phil RaganPosition: Hon. TreasurerDuties: Responsible for the overall running of the Treasury, organizing theteam of Treasury volunteers, banking donations, authorizing expenditure,insurance, GST, BAS, dealing with auditors, and advising the society onaccounting and money matters.Details: Phil has been with BSWA for 3 years, having been introduced totheravada buddhism by a work collegue in Sydney before that. Phil is on theIndia/Nepal trip in March 2005. Buddhism has changed his outlook on life andgiven him a philosophy to live by.He works in Perth CBD as a fund manager and lives in Willetton.This is his first time on the committee, appreciating the opportunity toserve the sangha.email: treasury@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Kim TeePosition: Asst TreasurerDuties: Care and nurturing of donations, and support for the Treasureremail: atreas@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Joel ParkerPosition: Assistant Secretary (Memberships)Duties: Membership mattersemail: asec@bswa.orghttp://www.bswa.org/modules/articles/article.php?id=7 (2 of 4) [02.08.2005 19:11:07]SearchBuddhist Society of Western Australia - BSWA InformationUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing BSWA Information)Members: 0Guests: 5more...------------------------------------------------------------------------------------------------------------------------------------------Name: John TreaurePosition: Community CoordinatorDuties: Coordinating BSWA volunteers for services such as visiting prisons.Details: John is a long time member who has come out of hibernation at Bodhinyana to join the Committee effort once again.email: coco@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Madhavi KarunatanaPosition: Events CoordinatorDuties: Organising special eventsemail: events@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Molly HallPosition: LibrarianDuties: Looking after the library at Dhammalokaemail: library@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Lynne JacksonPosition: Maintenance and EquipmentDuties: Looking after things that get broken at Dhammaloka, and very often the monasteries too.me@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Tanyia MaxtedPosition: PublicationsDuties: Print publicationsDetails: Part time university student (psychology & philosophy) and mother at home currently seeking part time or full time work in journalism or public relations. Last position held was Managing http://www.bswa.org/modules/articles/article.php?id=7 (3 of 4) [02.08.2005 19:11:07]User LoginBuddhist Society of Western Australia - BSWA InformationEditor of Homes & Living magazine (for 2 years), and previously worked in London as organic food consumer and trade journalist, and author of two organic food and health books. Discovered the BSWA in 2003 and has helped me deal with divorce and improve mentally and emotionally. Aiming to develop more consistent practice and greater engagement as a caring Buddhist.email: comms@bswa.org------------------------------------------------------------------------------------------------------------------------------------------Name: Clive HutcheonPosition: WebmasterDuties: " Spiderman, Spiderman, Does whatever a spider can; Spins a web, any size, Catches thieves just like flies; Look Out! Here comes the ... Webmaster". Apart from fighting intergalactic evil, Clive also maintains and updates information on the website weekly; edits Friday night Dhamma talks and produce master CD and mp3, moderates forum, plus various other internet and computer related tasks. Details: Clive was introduced to the BSWA in 1996 by his older brother Sol (el presidenta) and has become increasingly involved with the BSWA over the past few years. This is Clive's third year as webmaster for the BSWA. Clive has never been trained as a computer geek, but has successfully fooled everyone at the BSWA that he is knowledgeable and professional. email: webmaster@bswa.org Index :: Print :: E-mail The comments are owned by the poster. We aren't responsible for their content. ::Disclaimer::http://www.bswa.org/modules/articles/article.php?id=7 (4 of 4) [02.08.2005 19:11:07]NestedOldest FirstRefreshBuddhist Society of Western Australia - BSWA InformationArmadale Meditation Group Posted on Tue 26 Apr 2005 (186 reads) Armadale Meditation GroupThis group gives people the opportunity to learn meditation and to hear a Dhamma talk, from the senior monks, during the week and in a location south of the river. The group was first started by the Society in 1987 in Gosnells. It has continued weekly since then and now meets in Armadale, (about 35 minutes drive south from Perth City centre). Here are the details:Dates: Meets every Tuesday evening except at Christmas and New Year.Times: Starts at 7.00 pm. Finishes at 9.00 pm. (Arrive by 6.50 to get a seat.)Venue: Community Health Building,Armadale Health Campus (formerly Armadale-Kelmscott Hospital),Albany Highway, Armadale.http://www.bswa.org/modules/articles/article.php?id=6 (1 of 6) [02.08.2005 19:11:15]Buddhist Society of Western Australia - BSWA InformationIf you are coming south down Albany Highway towards Armadale, it is on the left after the Brookton Highway traffic lights and Echo Road.There are large signposts on Albany Highway indicating the Hospital and the Emergency centre. Directions: Go in the Armadale Health Campus entrance off Albany Highway.Once through the gates turn immediately right.Community Health is the first building immediately on the right, it is a small brick building. It is easy to find.Go in through the main doors and turn left, the room is down the main corridor.We are the only people who use the building on a Tuesday night so follow the crowds!(Do not go up to the hospital - you've gone too far.)Parking: There is free car parking, in a well-lit car park, right outsideCost: It is FREE.(Donations are welcome but are not requested.)What to expect: http://www.bswa.org/modules/articles/article.php?id=6 (2 of 6) [02.08.2005 19:11:15]Buddhist Society of Western Australia - BSWA Information Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsIt is informal and relaxed. We are a friendly bunch of people and will help you if you are new to the group to know what to do and to feel comfortable. You will be asked to take off your shoes before entering the room but otherwise it is a normal seminar room.Requirements: There is no need to bring anything. We sit mainly on chairs that are provided. You are welcome to sit on stools or cushions and we provide a small number of these but it is best to bring your own. No, you don't have to sit cross-legged on the floor!Level of experience: The group is for people who have never meditated before and for experienced meditators. We get brand new meditators most nights, so you can join us any time. If you have never meditated before you will be taught what to do. Experienced meditators are also welcome and a small group of us have meditated with the group for years.Commitment:The same people do not necessarily join us each week - they come on whichever Tuesdays they wish without having to commit to any particular nights. You do not have to attend a series of weekly sessions nor do you need to attend regularly - just as often as you wish or are able. We do suggest, at first, that if possible, that you come for 4 or 5 weeks in a row to give yourself a chance of getting the hang of it all and to experience the different teachers and ways of meditating. Meditation is not one of those skills that you usually learn in one night but that gradually develops over time. We would of course be delighted if you came regularly!Background of the participants:http://www.bswa.org/modules/articles/article.php?id=6 (3 of 6) [02.08.2005 19:11:15]SearchUser LoginBuddhist Society of Western Australia - BSWA InformationSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing BSWA Information)Members: 0Guests: 5more...The group is run by the Society and the evenings have a distinct Buddhist flavour. However many people who come aren't Buddhists and come from other religious backgrounds or have no interest in religion - they just want to learn to meditate. People from any background are welcome. A minority are long time Buddhists. Why people come along:People come to the group for different reasons. For example, we have those who have been sent by their doctor for health reasons, others who find it easier to meditate in a group than to meditate at home, others who are on a spiritual path and interested in Buddhism, and others who are stressed, unhappy or have had a trauma and who want to find more peace of mind. Ages: All ages are welcome, at present the range is approximately 15 - 84 years.Gender:Both men and women attend.Numbers:Numbers are usually around 40 - 50 most weeks, although we have reached over 100 in the past year and been down to about 25.Teachers: http://www.bswa.org/modules/articles/article.php?id=6 (4 of 6) [02.08.2005 19:11:15]Buddhist Society of Western Australia - BSWA InformationWe have the benefit of having several different, excellent and highly experienced teachers at the group. We are honoured to have senior members of the Sangha from Bodhinyana Buddhist monastery in Serpentine as our teachers each week for 9 months of the year. The senior monk and Abbot of the monastery, Ajahn Brahm, teaches regularly at the group, usually on alternate weeks. Occasionally if the monks aren't available, one of the senior/experienced members of the group conducts the evening. During the remaining three months, approximately between mid-July to mid-October, the monks are on retreat, and senior members of the group and BSWA, and other visiting teachers, continue with the talks and teaching. Meditation: You will practice different forms of Buddhist meditation. Meditation on the breath is commonly taught as is loving kindness meditation (Metta), body scan meditation and mantra meditation. There are no physical exercises such as stretching or yoga involved.The programme is approximately as follows:l 7.00pm: Chanting of the Metta Sutta in English, (you are given the words and may join in or just listen, as you wish.) l 7.05 - 7.30: Introductory talk on meditation, e.g. what meditation is, how to meditate, and the benefits of meditation. l 7.30 - 8.00: Guided meditation - we are told what to do during the meditation. l 8.00 - 8.45: Talk l 8.45 - 8.55: Time for questions. l 8.55: Group notices l 9.00 pm: Close. Some evenings, about every 6 weeks, we stay behind until 9.45pm to socialise and have drinks and refreshments.http://www.bswa.org/modules/articles/article.php?id=6 (5 of 6) [02.08.2005 19:11:15]Buddhist Society of Western Australia - BSWA InformationEveryone is most welcome.We look forward to having you join us. More information:Rachel Green is the contact for the group. Call her on 9390 1188 if you'd like to find out more or to be personally welcomed to the group.Index :: Print :: E-mail The comments are owned by the poster. We aren't responsible for their content. ::Disclaimer::http://www.bswa.org/modules/articles/article.php?id=6 (6 of 6) [02.08.2005 19:11:15]NestedOldest FirstRefreshBuddhist Society of Western Australia - BSWA InformationDhammasara Nun's Monastery Posted on Tue 26 Apr 2005 (465 reads) DHAMMASARA NUNS' MONASTERY"This holy life does not havegain, honour, and renown for its benefit,or the attainment of virtue for its benefit,or the attainment of concentration for its benefit,or knowledge and vision for its benefit.But it is this unshakeable deliverance of mindthat is the goal of this holy life,its heartwood, and its end."Majjhima Nikaya Sutta v.29 Dhammasara means 'Heartwood of the Dhamma' and here in Western Australia, sequestered in six hundred acres of pristine bushland, Dhammasara Nuns' Monastery provides Buddhist Nuns of the Theravada tradition with a unique training monastery, dedicated to the realisation of Nibbana.Dhammasara Monastery at Gidgegannup has been designed to offer the same monastic facilities for women, as Bodhinyana Monastery offer to the men at Serpentine. In so doing this maintains a tradition established by the Buddha himself.The Nuns of Dhammasara are 'alms-mendicants' completely dependent on lay supporters for the provision of their material needs, that is the 'four requisites' of food, robes, shelter and medicine. In addition to keeping the Ten Precepts of a novice monk, the Community trains in a discipline based on the Buddha's guidelines for the monastic life. These training standards derive from the full set of rules and procedures followed by the Bhikkhuni Sangha.The Sanghahttp://www.bswa.org/modules/articles/article.php?id=5 (1 of 8) [02.08.2005 19:11:22]Buddhist Society of Western Australia - BSWA InformationThe Abbot of Dhammasara is Australian born, Ajahn Sister Vayama who ordained as a Ten Precept Nun in 1985, at Parappuduwa Nuns' Island, in Sri Lanka, with Venerable Ayya Khema as her teacher. She spent ten years in Sri Lanka, before moving on to Amaravati Monastery in England, and finally returning to Sydney, intent on extending the training opportunities for Buddhist Nuns in the Southern hemisphere. She was the ideal person, then, for Ajahn Brahmavamso, on behalf of the Buddhist Society of Western Australia, to invite to establish the Nuns' Monastery in Gidgegannup.It is now five years since Ajahn Vayama moved onto the property. The daily offerings of the requisites (dana) by the lay community, were made first in a tent and later in a tin shed, while Ajahn Vayama's shelter was a caravan. Through the generosity of supporters in Australia and overseas, the Monastery Complex has grown steadily. With such favourable causes and conditions, it is no wonder that the Sangha has also grown steadily.Currently the community consists of Ajahn Vayama, Sister Nirodha, (the first woman to be ordained in Western Australia, after having completed her two year training at Dhammasara) and Sister Seri who also ordained at Dhammasara, Anagarikaa Swee Ping from Malaysia, Anagarikaa Isabella from Melbourne and Anagarikaa Adeline from NZ. There is awaiting list of additional aspirants, from Australia and overseas.The Monastery complexThe first stage of this development, the delightful Nuns' cottage, was completed in January 2001. The secluded section of this building provides accommodation for two trainee Nuns, and includes an office and bathroom and laundry facilities. The open section comprises a peaceful meditation hall and airy verandah for the offering of dana by the lay community, with an adjoining kitchen and modest dining area. Four brick meditation huts (kutis) have been built in the forest, and an abbot's kuti which is situated adjacent to the Nun's cottage, have been completed.Click here for a photographic tour of the Monasteryhttp://www.bswa.org/modules/articles/article.php?id=5 (2 of 8) [02.08.2005 19:11:22]Buddhist Society of Western Australia - BSWA InformationDaily Routine at the MonasteryThe daily routine at Dhammasara is designed to maintain an atmosphere of peace and seclusion, conducive to meditation practice. Because the community is in its early stages, there is currently an emphasis on group practice. In time the focus will shift to solitary practice.l 05:00 - 06:30 Group sitting with chantingl 06:45 - 07:45 Breakfast followed by Sutta studyl 07:45 - 09:00 Workl 09:00 - 09:30 Drink / clean upl 09:30 - 10:30 Group sittingl 10:30 - 12:00 Food offering - including chanting, a half-hour Dhamma talk and a blessing, given by Ajahn Vayamal 12:00 - 14:00 Clean up / restl 14:00 - 15:00 Individual practicel 15:00 - 17:00 Vinaya class, alternating with individual practice, and work around the monastery as requiredl 17:00 - 18:00 Evening drinkl 18:00 - 19:30 Showersl 19:30 - 21:30 Group sitting with chanting and a Dhamma talk on some nights OPPORTUNITIES FOR ASPIRANTSAs a matter of policy new trainees start in the monastery at the beginning of the Rains Retreat, rather than throughout the year. Because of limited accommodation, first preference is given to applicants who aspire to complete the two-year Eight Precepts anagarikaa training in order to ordain as a Ten-Precept Nun. We ask local trainees to make an initial commitment of six months, and overseas trainees to commit themselves to an initial minimum stay of three months with a visitor's visa. Overseas trainees are responsible for all their travel and visa expenses, and must arrive with a return air ticket and travel medical insurance.http://www.bswa.org/modules/articles/article.php?id=5 (3 of 8) [02.08.2005 19:11:22]Buddhist Society of Western Australia - BSWA Information Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsWomen who are interested in finding out more about the monastery, or who wish to apply for residency, should write directly (we have no email) to:Ajahn VayamaDhammasara Nuns' Monastery203 Reen RoadGIDGEGANNUP 6083Western AustraliaYou may also phone or fax on 61 8 95746583.Frequently Asked Questions1. Is it possible for a Nun to attain enlightenment, or do you have to be born as a man first?When allowing women to go forth into the homeless life the Buddha stated quite clearly that they have the capacity to attain full enlightenment. During the time of the Buddha and since, there have been many female arahants.2. Are the rules the same for Nuns as they are for Monks?The original lineage of Nuns established by the Buddha himself, with its full ordination based on 311 rules, died out in Theravada countries several centuries ago. (The monks have an unbroken lineage). However attempts are currently being made, in Sri Lanka and Thailand, to restore the full ordination for women. This is an ongoing issue.http://www.bswa.org/modules/articles/article.php?id=5 (4 of 8) [02.08.2005 19:11:22]SearchBuddhist Society of Western Australia - BSWA InformationRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing BSWA Information)Members: 0Guests: 5more...Currently, fully ordained monks live by a code of discipline comprising 227 rules, whereas Nuns remain committed to the same 10 precepts embraced by novice monks. These include, celibacy, not eating after noon each day and the relinquishing of one's own personal wealth.3. Does that mean that female monastics 'have it soft'?One of the original rules for Nuns, at the time of the Buddha, prohibited them (for their own safety) from dwelling in the forest. Contemporary Nuns, not tied to such rules, therefore find themselves better able to practice in the forest tradition than full-ordination would allow. The ten precepts form the same core discipline as that adhered to by the Monks, and the daily framework and yearly calendar are identical. Similarly, at Dhammasara the Nuns are equally as committed to being 'alms mendicants' as the monks are at Bodhinyana. They are completely dependent on the generosity of lay supporters for the four requisites, and the procedures for receiving such 'dana' are exactly the same.4. Do Nuns have the same status as monks?For reasons stated above, Nuns cannot, at this time, attain the same level of ordination as Monks. However, The Buddhist Society of Western Australia is committed to endorsing the status of female monastics. Ajahn Sister Vayama is the highly respected Assistant Spiritual-Director of the Society and she delivers the Friday evening dhamma talk to the lay community, at Dhammaloka, once a month.Talks by Ajahn Vayama may be downloaded here.Dhammasara Nuns' Monastery, whilst complementing Bodhinyana Monks' Monastery, has deliberately been sited at a distance from the Monks' monastery, in order to assure its independent function and development.5. Can I visit the Nuns' Monastery?Visitors are most welcome, between 10:30 am - 12:30 pm every day except Tuesday and except for the seven-day period beginning the third weekend of each month. The daily food offering begins at 10:40 am. At this time, lay visitors bring http://www.bswa.org/modules/articles/article.php?id=5 (5 of 8) [02.08.2005 19:11:22]User LoginBuddhist Society of Western Australia - BSWA Informationa contribution of prepared food to offer to the Sangha and to share with each other. Ajahn Vayama gives a Dhamma talk and a blessing. Those who wish to take the five precepts may do so, in the presence of the sangha.The Nuns' Monastery also celebrates the beginning and the end of the rains retreat, in July and October, during which time tours of the monastery grounds are conducted.There are also several 'busy bees' a year, in which lay supporters come together to help with maintenance work around the monastery and grounds.If you are coming for the first time, please telephone the monastery to double-check the schedule, and to obtain the gate lock number (phone 95746583).At this stage of development while the hall where the Sangha meditates is in the public area, we appreciate visitors arriving close to 10.30 am, to allow the Community to complete its morning program of work followed by meditation and chanting.6. Can I stay at Dhammasara?At this stage there is no room for short-term guests, though our future plans include a guesthouse for lay visitors.7. How can I support the development of Dhammasara Nun's Monastery?People who would like to offer their skills and/or professional expertise are encouraged to contact Ajahn Vayama directly.Tax-deductible donations to the Nuns' Monastery Building Fund can be made by sending a cheque made out to:http://www.bswa.org/modules/articles/article.php?id=5 (6 of 8) [02.08.2005 19:11:22]Buddhist Society of Western Australia - BSWA InformationBSWA Dhammasara Nuns Building FundDonations for maintenance and other expenses (non tax-deductable) are made out to BSWA Dhammasara Nuns Expense Account.All cheques should be sent to:The Buddhist Society of WA18-20 Nanson WayNollamaraW.A. 6061Australia8. What happens to monastics who change their mind? Can they leave?Buddhism is a practice, not a club. It is not possible to be excommunicated from what Buddhism has to offer. There is therefore no shame attached to aspirant's choosing to return to lay life. Indeed the Buddhist Society's current president is a former monk.9. Isn't becoming a monastic just a form of escapism, for those who can't cope with the real world?Commitment to Buddhism is not a copping-out, it is a looking in!10. Why don't the monastics support themselves - grow food etc? Isn't it selfish to expect other people to look after you, whilst you sit about doing nothing but meditate?http://www.bswa.org/modules/articles/article.php?id=5 (7 of 8) [02.08.2005 19:11:22]Buddhist Society of Western Australia - BSWA InformationIt is fundamental to the principal of Theravada Buddhism that monastics, as 'alms-mendicants' are completely dependent on lay supporters for their material needs. The Buddhist community thereby becomes mutually dependent. The lay community offers material support, whilst the monastic community provides spiritual support, in the form of dhamma talks, meditation guidance, personal counsel, and exemplary behaviour. Dhammasara, in particular, offers a daily dhamma talk, at the time of the offering of the meal. This two-way sharing of 'merits' fosters a great sense of community and compassion.Contacting usThe monastery has no email, but can be contacted by snail-mail.The address of the Monastery is:Dhammasara Nuns' Monastery287 Reen RoadGidgegannup WA 6083AustraliaPhone/Fax: (61-8) 95746583Telephone calls are taken between 5pm and 7pm at other times a message can be left on the answer machine.Dhammasara does not have an email address and does not accept email.Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.DHAMMAPADA v.99. Index :: Print :: E-mail The comments are owned by the poster. We aren't responsible for their content. ::Disclaimer::http://www.bswa.org/modules/articles/article.php?id=5 (8 of 8) [02.08.2005 19:11:22]NestedOldest FirstRefreshBuddhist Society of Western Australia - Frequently Asked Questions Main MenuHomeNewsDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online5 user(s) are online (1 user(s) are browsing Frequently Asked Questions)Members: 0Guests: 5more...FAQMain »» For BeginnersTable of Contentsl I'm new to Buddhism. Where do I start to learn more about Buddhism?l I'm new to meditation and would like to find out how to meditate.I'm new to Buddhism. Where do I start to learn more about Buddhism?The Buddhist Society of WA has written an introduction to Buddhism especially for newbies called What is Buddhism?. We also recommend four talks (in mp3 audio) that can help to give an overview of Buddhism:1. History of Buddhism2. Meditation and the Mind3. Core Buddhist Teachings4. Kamma and RebirthBack to TopI'm new to meditation and would like to find out how to meditate.A good place to start is with the Basic Method of Meditation by Ajahn Brahm.Back to Top[ Back to Index ] The comments are owned by the poster. We aren't responsible for their content. http://www.bswa.org/modules/xoopsfaq/index.php?cat_id=9 (1 of 2) [02.08.2005 19:11:48]SearchUser LoginNestedOldest FirstRefreshBuddhist Society of Western Australia - Frequently Asked Questions::Disclaimer::http://www.bswa.org/modules/xoopsfaq/index.php?cat_id=9 (2 of 2) [02.08.2005 19:11:48]Buddhist Society of Western Australia - News Main MenuHomeNewsSubmit NewsArchiveDhamma TalksArticlesForumPhoto GalleryLibrary ShopDonationsBSWA InformationFrequently Asked QuestionsRSS News FeedsMeditation Retreat CentreLoginUsername: Password: Lost Password? Register now!DonationsSupport the Buddhist Society of Western Australia Who's Online6 user(s) are online (1 user(s) are browsing News)Members: 0Dhammaloka : Speakers at Dhammaloka for July and AugustPosted by tom on 2005/7/22 12:36:11 (257 reads) While the monks from our tradition are spending time in their monasteries during the Rains Retreat (Vassa), representatives of other Buddhist traditions will be giving Dhamma talks. Read on for details of the speakers ..The speakers for July and August are:22nd and 29th July: Venerable Fa Shu of the Sagaramudra Buddhist Temple in the Zen (Chan) tradition.5th August: Mr Stewart Jarvis of the Buddhist Centre Perth in the Diamond Way tradition. Stewart will be talking about the Diamond Way tradition and it's similarities and differences to other forms of Tibetan Buddhism. 12th and 26th August: Sister Hue Can of the Sunyata Community & Meditation Centre in the Zen tradition.19th August: Ajahn Surprise. The comments are owned by the poster. We aren't responsible for their content. http://www.bswa.org/modules/news/article.php?storyid=45 (1 of 2) [02.08.2005 19:13:20]SearchUser LoginNestedOldest FirstRefreshBuddhist Society of Western Australia - NewsGuests: 6more...::Disclaimer::http://www.bswa.org/modules/news/article.php?storyid=45 (2 of 2) [02.08.2005 19:13:20]