Принцип правдивости P2/1 – правдивая и истинная речь

Принцип правдивости P2/1 – правдивая и истинная речь

Давайте рассмотрим принципы, которым учил Будда.

Принципы, ведущие к по-настоящему счастливой жизни, пусть и не всегда комфортной.

Принципы, ведущие к жизни, приносящей пользу себе и другим,

Принципы, которые приводят к тому, что мы можем глубоко размышлять.

Принципы, ведущие к мудрости.

Будда учил, что принцип «Осознанность» ведет к таким вещам.

Итак, рассмотрим наш второй принцип - принцип правдивости.

Этому принципу можно дать общую конкретную формулировку в негативном и позитивном ключе,

то, что мы стараемся не делать,

и что мы стараемся делать вместо этого.

То есть наставления негативные и позитивные.

Я добровольно воздерживаюсьдж. от лживых речей.

Истинными словами я очищаю речь свою.

В русском языке у нас есть две возможности для перевода слова правда:

1/ правдивая речь – мы говорим простую житейскую правду.

2/ истинная речь – мы говорым высшую духовную истину.

Наставления - это не правила, которым нужно следовать, стоит повторять их снова и снова.

Лучше думать о них как об упражнениях.

Мы становимся лучше в их выполнении благодаря практике,

и пожинаем плоды более искусной жизни.

Какие навыки мы можем развить?

Умение избегать лжи.

Умение говорить правду.

Итак, сначала давайте разберемся, что мы понимаем под ложной речью!

Нам нужно знать, над чем в нас нужно духовно работать.

Существуют различные формы лживой речи,

одни грубые, другие тонкие.

1/ Начнем с самой грубой формы лживой речи - с преднамеренной лжи:

Мы пошли выпить с молодой женщиной после работы,

а жене говорим, что засиделись в офисе допоздна.

2/ Преувеличение и преуменьшение:

Мы пошли на пробежку и пробежали четыре километра, а говорим, что пробежали пять километров.

Есть желание выставить себя лучше, чем мы есть на самом деле,

или выставить кого-то другого хуже, чем он есть на самом деле.

3/ Точность фактов:

Мы говорим, что пошли на обед с пятью другими людьми, а на самом деле их было шесть.

Мы совершаем ошибку неосознанно,

хотя нам все еще не хватает осознанности.

4/ Ложь за благо:

Мы не хотим обидеть другого человека, поэтому заботимся о нем,

поэтому мы избегаем говорить неудобную правду.

Кто-то приглашает нас на ужин, и мы лжем, что заняты.

5/ Долгое прощание:

Сначала мы говорим нашему учителю английского, что плохо себя чувствуем,

на следующей неделе мы уезжаем в командировку,

на следующей неделе у нас слишком много работы,

В итоге он перестает спрашивать нас о следующем уроке.

6/ Не говорить всей правды; технически мы не лжем, но и не говорим всей правды:

Одна женщина в интернете спросила нас, женаты ли мы, и мы просто ответили «нет». Это правда, мы не женаты.

Но мы не упоминаем, что живем со своей девушкой.

7/ Не говорить то, что мы действительно думаем, а значит, знать, что мы действительно думаем:

Что мы на самом деле знаем?

Если отбросить все, чему нас научили родители, учителя, друзья, книги и интернет,

что останется, что мы действительно знаем?

А если мы действительно знаем не так уж много, как мы можем говорить правду?

Вот некоторые из наиболее распространенных форм неполной правды.

Можете ли вы придумать еще какие-нибудь?

Principle of Truthfulness P2/1 - Truthful Speech

Principle of Truthfulness P2/1 - Truthful Speech

Looking at principles, taught by the Buddha

principles leading to a genuinely happy life, if not always comfortable.

Principles leading to a life that is of benefit to ourselves and others.

Principles that leads to us being able to deeply reflect.

Principles that lead to wisdom.

The Buddha taught the principle of awareness leads to such things.

So looking at our second principle, the Principle of truthfulness.

This principle can be given a general conrete formulation negatively and positively,

what we try to stop doing,

what we try to do in it’s place.

Precepts, negative and positive:

I undertake the training principle of abstaining from false speech.

With truthful communication I purify my speech.

In Russian we have two possibilities for the translation of truth:

1/ правдивая речь — simple everyday truth.

2/ истинная речь — higher spiritual truth.

The precepts are not rules to follow, it is worth repeating again and again.
It is better to think of them like exercises.
We get better at doing them through practice,
and we reap the benefits of living more skilfully.
Which skills can we develop?
The skill of avoiding lying.
The skill of speaking truthfully.

So first let’s look at what we mean by false speech!
We need to know what there is in us to spiritually work on.
There a different forms of false speech,
some are gross, others are subtle.

1/ Starting with the most gross form of false speech, telling deliberate lies:
We went for a drink with a young woman after work,
and we tell our wife, we were working late at the office.

2/ Exageration and minimisation:
We went jogging and ran four kilometers, but say we ran five kilometers.
There is the desire to make us look better than we really are,
or to make someone else look worse than they really are.

3/ Factual accuracy:
We say we went for lunch with five other people, when in fact there were six people there.
We make a mistake unconsciously,
althouth we still lack of awareness.

4/ White lies:
We don’t want to hurt the other person, so we care for them,
so we avoid telling an uncomfortable truth.
Someone invites us for a meal, and we lie that we are busy.

5/ The long goodbye:
First we tell our English teacher that were not feeling well,
next week we are on a business trip,
the week after we have too much work to do,
eventually he stops asking us about the next lesson.

6/ Not telling the whole truth; we don’t technically lie but we don’t speak the whole truth:
A woman online asks us if we are married, and we simply say no. It’s true, we’re not.
But we don’t mention that we live with our girlfriend.

7/ Not saying what we really think, which means knowing what we really think:
What do we really know?
If you take away everything that we learned from our parents, teachers, friends, in books and online,
what is left, what do we really know?
And if we don’t really know very much, how can we speak the truth?

So here are some of the more prevalent forms of not fully telling the truth.
Can you think of any more?

Investigating the perceptual situation

Investigating the perceptual situation, 25.11.24
Talk by Prakasha, notes taken by Suvannavira

On the basis of first two talks
integration, horizontal and vertical
descent and accent
concerned with shamata, absorption and integration
shamata is the basis for vipashana
vipashana means insight and clear seeing ie today’s subject
approach – investigating perceptual situation
other methods like six element practice, contemplating six elements
this method is different because not based on series of reflections
no reflections in fact, fundamental difference
not using rational mind
trying to drop concepts, conceptuality, compulsion
enter directly into experience of six senses
paying attention to the content of the six senses
simple and direct
look at this naturally when looking at a flower
we pay attention; look, see and notice
It’s as simple as that

Brief outline here of this approach
Application of the principle of the middle way
Discovered the tri visuddha mandala
Mandala (threefold) of perfect purity
We need basis of shamata, basis of absorption and concentration
so we proceed on a integrated basis

1/ contemplation of the three lakshanas
marks of existence; impermanence, unsatisfactoriness, selflessness / insubstantiality
approach; bring awareness and attention to the content of our experience
- Bodily sensations, sensing into how our bodily sense experience
- Sensing into to our feelings, pleasant or unpleasant
- Sensing into our emotional field, which ones are present and available
- Object of six senses, what we see, hear, smell, taste …
Paying attention to what we experience in this basic and fundamental way
Four contents of awareness, taught in Satipatthana sutta
What the Buddha taught,
entering into those explorations and investigations
This is basis for achieving shamata or tranquility, paying attention
On this basis we can develop Vipashyana, insight, clear seeing
On that basis we look and see
We listen and hear
That is the quality of Vipashayana
So we need to distinguish the object from our concepts around it
Direct experience and how we conceptualise that experience
they are different
We can be aware of any conceptualisation that takes place
But we are trying to drop that conceptualisation
Trying to resolve the compulsions that drive it
So we can be present with our direct experience
Dropping of conceptualisation is needed for Insight to arise
Drop the veils that are there
Conceptualisation veils what is direct and immediate
We are paying attention to our sense object and dropping our assumptions
Call it a chair or table
Have names and labels
What actually are they?
Notice their shape or form
So we enter into the direct sensory content
Start to notice things as if for the first time
Seeing clearly
Like becoming a child again, I never saw that before
Look as if we have never seen it before, innocence
We are not reflecting on the three lakshanas
Not reflecting on impermanence, not entering into the idea of transitoriness
We try to notice change
The change in our experience
The flow of sensations, of feelings and emotions
Not conceptualising the change, we’re noticing the change
We are being with the change, we ourselves are the change.
Noticing the hedonic tone of how it feels
How does our experience feel, is it pleasant, unpleasant or neutral
Every feeling wants to be felt, known, let our feelings tell us
It would like to tell you so listen
All the time we are selfing, conceptualising, interpreting our experience
we can’t just stop that
More aware of how we interpret our experience, of the selfing taking place
We evaluate our experience, I had a good meditation
How is it when we pay direct attention to what is happening
So notice how we construct and interpret our self view
A habitual ongoing story
This is me, my experience, who I am, tired stories sometimes
Maintains our identity, let’s loosen it up
Contemplation is paying attention to how things directly are
Attempting to drop concepts and emotional attachments
IE Jneya and klesha varana
Jneya is bias, concept, klesha is the compulsion, selfing,
At least recognise they are there, the extent the inform our experience
When the veils part, we can enter more fully directly, intimately into our direct experience
So the sense content reveals its true nature
We can see how it is without our conceptual overlay
We can recognise the inherent transitoriness of our experience
We are change, Change is there all the time
We can recognise the feeling content, feeling is there all the time
Content of our experience is insubstantial, it is fleeting, we can’t hold onto it
So that is the insubstantiality
Without the veils, everything reveals itself just as it is
It always has been just as it is
Everything is just as it is all the time, nothing new needs to happen
We are constantly overlaying that, which needs to drop away
This approach introduces us to three gateways of liberation, Vimoksha mukkhas
Vimokkha is liberation, mukkha is an entrance / doorway
Contemplate impermanence and insight arises > signless samadhi

Сhakras and energy channels

Сhakras and energy channels
talk by Prakasha, notes taken by Suvannavira

Sadhana has a development and completion phase
Completion is formless liberation And skilful means
Using channels chakras breathing

Five bodies, kayas, dimensions
We need embodiment: physical and emotional
Especially in our societies

Embodiment on many levels
Simultaneously
Horizontal and vertical integration

Every meditation
Good posture
Sensations feelings emotions thoughts
Drop conceptual identification

Embodiment in five kayas
Body, dimension
It’s the capacity to function in a particular way

1/ physical body
Bones flesh blood
Tactile sensations
Root chakra, red

2/ energy body
It animates the physical body
Prana chi
Flows through us
Can flow or be stuck
Navel chakra orange

3/ emotional body
Feelings emotions fantasies
Allow them to introduce themselves
Heart chakra green

4/ mental body
Thought memory will imagination rational mind
Express thoughts by voice
Throat chakra blue

5/ psychic body
Holistic: personal memory and collective human history
Embodies myths and symbols
Personal and collective unconscious
Stores cultural resources
Brow turquoise

Physical animated by energy
Animated by emotions
By mental
By psychic
Four bodies surrounding physical
Extending outwards
Like auras
Which have colours
Can sense quality and energy of auras
Expansive or depleated

Other possible auras
Solar plexus
Crown chakra
For the seven chakra model

Model to help us come into relation with them
We function on all levels
Need horizontal and vertical integration on all levels

Each chakra is energetically different
Different associations for each
Practice, awareness gives doorways to each dimension
Deeper and wider awareness

Being more aware of chakras
Resolves tensions and conflicts
Bring them into harmony
Resolves compulsions
Leads to tranquility and insight

Indian tradition
Five elements linked to five chakras
Stupa of five elements

Root and navel is earth and yellow
Solar plexus is water and white
Heart is fire and red
Throat is sir and green
Space all around is space
Brown is the flaming drop
Which radiates rainbow light or consciousness

The central channel is blue
From crown of the head to the base of the spine
Two side channels
To left and right
Red and white
Channels of energy or prana

Can imagine colour light energy movement
Energy can move upwards or downwards

Can imagine auras as patterns of colours

Breathing in fundamental
Can use breathing techniques at start of meditation like
Ninefold Pacification of breathing
It balances the channels
And purifies energy

Or two in and out breaths per minute Relaxed the body

Or breath into root chakra
Energy Up the channel on in-breath Pause
Energy crown to root on out-breath
Awareness of central channel animates it
And attention animates it
Feel more focus, more alive

Imagine central and side channels to bring them into being

Need progress on work of descent
Purification of lower unconscious energies
Biases and compulsions resolved
So energy flows
So karmic knots are untied
And blockages released
In the chakras and channels

So energy flows from the root and navel chakra
To the heart
From the lower unconscious
From a reservoir even below the body
Where the nagas dwell
Images like serpent biting its tail

The cave of the heart opens up
Becomes an enormous cavern
Not only if our physical body
But our psychic body too
Cave of the heart stretches back behind us

If we open the heart chakra
Other higher chakras open too
Subtle energy descends from above
Rein of blessings from the crown chakra

Inner alchemy Integration Union of opposites Higher and lower Masculine and feminine Awareness and energy
Love and war Red king and white queen

We discover the secret guru
In expanded cave of the heart
Crystal cave radiating light
Deep core at centre

Inner guru embodies deep core
Deep core illumined by insight
Inner guru becomes the secret guru
The illumined secret guru

Illumined heart centre
Secret guru embodies how things really are
Not in sense of I know
Not self referential
Complete confidence in that knowing
No doubt at all
Knowing the citta-ta
Vajracitta
Indestructible mind essence

It’s not there all the time
It comes and goes
I lose it
But something to come back to
Open spacious awareness
Marvelling at the dharmadhatu wisdom

Awareness of secret guru = arising of the bodhicitta
Sadhana’s function is to embody the bodhicitta
Using deepest energies
And most subtle awareness
Jewel in the dung heap
Bodhicitta is the most wonderful things
Deep and profound happiness
Even glimpses are transformative

Outer guru - Teacher teachings sadhana
Inner guru - Deep intuition
In cave of the heart
Guidance from inner processes Integration Daemon
Secret guru - Illuminated knowledge in the cave of the heart
Fruition of profound integrating process

Investigating the perceptual situation

Investigating the perceptual situation
Notes on the recent presentation by Suvannavira.

Part one:
I attended the sadhana convention at Adhisthana recently.
Lots of interesting talks by Prakasha, who has been a member of the Triratna Buddhist order for 50 years.

Various themes:
- Descent into hell and ascent into heaven in the spiritual life.
- Chakras and energy channels.
- Investigating the perceptual situation. which is our theme today.

We’ll see how the perceptual situation connects with the ideas of ‘map’ and ‘territory’.
So connection with our area of practice of speech.
IE the fourth precept, of voluntairily undertaking to avoid lying and to tell the truth.

We can investigate the perceptual situation in everyday life or in meditation.
Meditation practices are often divided into “Samatha” and “Vipassana” practices.

“Samatha” practices to develop calm or tranquility.
Practices like the “mindfulness of breathing” or the “development of loving kindness”.
“Vipassana” practices to develop Insight or clear vision.
We practice vipassana in the basis of Samatha.
Samatha is the foundation for vipassana.

When we investigate the perceptual situation in meditation,
It is an Insight practice.
A practice for clear seeing, through this kind of investigation.

There are or types of vipassana practices.
They involve a series of reflections.
Like the six element practice.
The elements of earth, water, fire, air, space and consciousness.

When we investigate the perceptual situation, our method is not based on a series of reflections.
We are not using the rational mind.
We are trying to drop concepts.
Trying to stop conceptualisation.
Trying to overcome our compulsion for conceptualisation.

And I stead we try to enter directly into the experience of the six senses.
The eye and sight, the ear and sounds, the nose and smells, the tongue and taste, the skin and touch, the mind and mind objects.

What is the difference between thinking and investigating mind objects, without conceptualisation?
I’ll leave you to think about it.

So what are we actually trying to do?
It's very simple and direct.
We do this when we look at a flower, or look at a painting.

We look at it.
We give it our attention.
We take it in.
Maybe we notice how we feel,
We notice what feels arise when we are looking.

And without thinking.
Thinking means having thoughts like:
This is a flower.
It’s yellow.
It’s called such and such.
I like this flower.
I want this flower in my room.
How much does it cost.
We try to stop the compulsion to use our rational mind.

So let’s try this now. We did this exercise in the class.
Choose an object in your room.
Let’s meditate on it for a few minutes.

Take our object.
Look at it.
Pay close attention to it.
Don’t name and label it.
Drop our assumptions about it.
Just be aware of it.
Notice its shape.
Notice it’s smell.
Enter into direct sensory contact with it.
Notice it as if for the first time.
Seeing it clearly.

Notice what feelings arise in relation to it.
Like a child seeing this object for the first time.
Like a child with a sense of wonder for the world.
Seeing it every time like for the first time.

Meditation. Then Sharing our experience.

Part two:
We’ve already looked at the ideas of map and territory.
Map like for example a metro map.
Territory being the city where the metro is.
Map and territory are different.
But the map is still very useful.
But if the map isn’t useful, then it’s not useful.

So let’s investigate the perceptual situation again.
The perceptual situation of you having a conversation with someone.
Especially if it was an intersting conversation, a difficult conversation.
Let’s try to drop our interpretations.
We might think things like.
He insulted me.
He’s talking to me as if I am stupid.
He’s lying to me.
And simply become aware of what was actually said.

The words that were said, not how we felt about them.

Maybe become aware of the expression on his face.
Become aware of the intonation of his voice.
Try to become directly aware of our sensory experience during this conversation.

Our compulsion to conceptualisation here is the desire to interpret.
On the basis of this interpretation we can play a role.
A role like the victim or the victor.
We can give the other person a role to play too.

As well as having direct perceptual experience,
We can also bring our map of the conversation nearer to what really happened.
What really happened is reality.

So let’s take some time to remember a conversation we had.
We’ll do this while we sit in meditation.
Let’s pay attention to what they really said.
Attention to what we really said.
Why do you think they said and what did they actually say?
Pay attention and try to remember.

Make the map fit the territory more accurately.
Afterwards we can share what we noticed.

Meditation and reflection, then sharing.

Sangha Day Festival: two

 Sangha Day Festival: two

TALK 1- Fixed self view
Nowadays, there can be a tendency to keep relationships superficial and not very real through:
Social media
Being nice and polite
Not engaging really with people. People are like moving pictures in my life with no deep meaning.
Trying to keep the sensation of them pleasant over being more real with them.

MEDITATION 1_
What does my heart really want in my relationships with people? What does my heart really want from the sangha?

To go deeper with the sangha, what do we need to do?
1- Be honest with ourselves (example from Jutika- gave permission to others to voice difficulties in the chapter, she felt better)
2- Go deeper into ourselves and our experience of life. Gandhavyuha sutra- Indra’s net reflect other beings. We reflect everybody else. We are all connected- all mental states can be experienced within, and we can help others to break through- It takes effort to touch our own depth of experience. We get distracted.
3- Manage to communicate our depth as skillfully as possible.
4- Create gravitas- SV’s atom story and allow electrons to be around the nucleus. Allow them to stay with each other long enough. The natural way of things is depth and deepening if they just stick around long enough.
5- Be an individual not a copycat. There is a sense of different views in different parts of the world. We feel a bit threatened if we feel like we have a different opinion, or if our opinions are challenged.
 

FIXED SELF VIEW
6- The way we view political events is often determined by media output and family conditioning. What holds us back is often the fear of being alone. Realising this is a step towards more freedom.
7- We are free to change- reality is open. Don’t accept yourself. If you constantly accept superficial relationships and what everybody else tells you you should be, it will be hard to make progress.
8- Be open to blind spots being pointed out and learn to receive this with more gratitude rather than anger.
9- Rejoice in merit and value others. Be a true friend and communicate your experience of them.

MEDITATION 2-
How do I deepen my relationship with myself? What are the things I feel I can’t change in relation to my relationships with others?
Try to communicate it after the meditation.

Sangha Day Festival: four

Sangha Day Festival: four

Welcome back to our sangha day
Theme how do we make deep changes
By practice of sangha

Deep changes mean a turning about in the deepest seat of consciousness
A moment when the most profound change takes place
An unalterable change in the direct of life
A new destiny
Free of the sufferings of everyday life
Of impermanence even

The dharma calls this profound change
entering the stream to enlightenment
Stream entry for short
It a profound insight
Or penetrate our first into the true nature of things
We understand the state of a Buddha from the inside

It happens when we break three fetters
Fetters that bind us to samsara
To ordinary worldly life
To our usual destiny

How do we break the fetters
Very important question
We usually think about breaking the fetters by practising the dharma
Sangharakshita’s great contribution to Buddhism
Is teaching we can break the fetters by practising sangha.
By spiritual friendship
By communication

Already looked at first fetter

Now second fetter
Silabbata paramasha
Dependence on rites and rituals,
And as ends in themselves
Maybe dependence on ethical observances and rituals

Firstly important to say
Ethics is important
Rituals, puja and refuges and precepts are important
But they become a fetter if the become an end in themselves

What does this mean?
How do they become ends in themselves?
When no attention give to the state of mind we do them in
Maybe we chant mantras mechanically
We expect them to work automatically
Maybe we are proud of ourselves because of our practice
For example for meditating a lot
Or living like a monk
Maybe we wear a social mask
Difference between how we present ourselves
And how we really are
Maybe we have a guilty secret
In any case There is a split between
our appearance and our internal world

Our spiritual life exists only on the surface
Only on the outside

On the psychological level sangharakshita calls this fetter the fetter of superficiality

Why does he do this?
He saw the deeper meaning of the fetter
The principle
The universal law
And he could translate it
And understand this fetter means superficiality
Superficial practice or anything else

Good question for us
Why are we doing this practice
How will it help our spiritual development
What does it really mean

Why do we act superficiality?
Stop and think

Because we’re divided
How are we divided?

Between our surface and our depths
Between outer and inner
Often divided between reason and emotion
Divided between what others expect of us and what we really want
Maybe we don’t know what we really want
One part takes a step forward
Another part takes a step back
Always feel a sense of weakness
Never feel a sense of strength, wholeness

When we know how we are divided
We will also know how to break this fetter

So how do we break this fetter?
Sangharakshita says by commitment
Commitment is a hard word to translate
Not обязательство
Something we must do
For the sake of someone else

Dictionary: state or quality of being dedicated to a cause or activity.
Our cause or activity is spiritual development.
So in this context what happens when we’re committed to
Spiritual friendship,
to communication?

We have such a great opportunity
Triratna is an international community
So all sorts of different people
Some we feel close and others who are totally different
Some who support mr trump
Others Madame Harris
Some agree with reverend paisley
Others agree with Gerry adams
Some see a international conflict from one point of view
Some see it from the other point of view

Commitment in the sangha means
1/ discussing not arguing
2/ not stopping trying to communicate
We can say communication is the essence of sangha
No communication means no sangha
If we stop trying to communicate we leave the sangha

So how do we do this?
How do we manage to commit ourselves to communication?

We need to be whole to commit ourselves
We need to be integrated
Vessantara = a universe within
How can we become a universe within
We do so by being in communication with the universe without
How do we do that?

Parable of the blind men and the elephant
From the Pali canon
Probably taught by Buddha himself

Some blind men were asked to describe an elephant
They were all led to part of an elephant
And the king asked them to say
What is an elephant?

Some were by his head
His ears
His trunk
His legs
His stomach
His bottom
His tail
All touched the elephant somewhere and described the elephant differently
And human nature being such
Then they began fighting with their fists

What do we need to do to discuss not argue?
To stop being blind
To communicate in the sangha?

We need to go to another part of the elephant
A second part of the elephant
Touch another part of the elephant
To be prepared to feel things from another point of view
We need to touch every part of the elephant
And to feel the elephant from all the points of view

We will expand our point of view
See the multi dimensional reality of elephant

In this way
Become whole
Become integrated
Become a universe within
Because we are in communication with the universe without
All of it
Become capable to commit ourselves fully

Stop being superficial
Stop being weak, spiritually weak
Stop being split, stop being divided
Surface and depths
Inner and outer
Between reason and emotion
Between what we think others want from us and who we really are

Our actions
Whether ethical observances
Or rituals or anything else
Will become one with the state of mind we do them in
We’ll be whole
We’ll be strong
And we will break the fetter and fetters
Holding us back from what is most valuable in life

Sangha Day Festival: three

Sangha Day Festival: three

Welcome back to our sangha day
Theme how do we make deep changes
By practice of sangha
Spiritual community
Spiritual friendship
Communication

Deep changes mean a turning about in the deepest seat of consciousness
An unalterable change in the direct of life
A new destiny

The dharma calls this entering the stream to enlightenment
Stream entry for short
It happens when we gain insight
Or penetrate our first into the true nature of things
Our first penetration to the state of a Buddha

It happens when we break three fetters
Fetters that bind us to samsara
To ordinary worldly life

We usually think about breaking the fetters by practising the dharma
Sangharakshita’s great contribution to Buddhism
Is teaching we can break the fetters by practising sangha.
By spiritual friendship
By communication

Already looked at first fetter

Now second fetter
Silavrata paramartha
Dependence on rites and rituals as ends in themselves
Maybe dependence on ethical observances and rituals

Ethics is important
Rituals, puja and refuges and precepts are important
But they become a fetter if the become an end in themselves

How do they become ends in themselves?
When no attention give to the state of mind we do them in
Maybe we chant mantras mechanically
Maybe we are proud of ourselves living like a monk
Maybe we wear a social mask
There is a split between our appearance and our internal world

Our spiritual life exists only on the surface
Only on the outside

On the psychological level sangharakshita calls this fetter the fetter of superficiality

Why do we act superficiality?
Because we’re divided
Between our surface and our depths
Between outer and inner
Often divided between reason and emotion
Divided between what others expect of us and what we really want
Maybe we don’t know what we really want
One part takes a step forward
Another part takes a step back
Always feel a sense of weakness
Never feel a sense of strength

So how do we break this fetter?
Sangharakshita says by commitment
Commitment is a hard word to translate
Not обязательство

Dictionary: state or quality of being dedicated to a cause or activity.
Our cause or activity is spiritual development.
So in this context what happens when we’re committed to
Spiritual friendship,
to communication?

First to point out Triratna is an international community
So all sorts of different people
Some we feel close and others who are totally different
Some who support mr trump
Others Madame Harris
Some agree with reverend paisley
Others agree with Gerry adams
Some see a war from one side’s point of view
Some see it from the other side’s point of view

Commitment in the sangha means
1/ discussing not arguing
2/ not falling out, not stopping trying to communicate
We can say communication is the essence of sangha
No communication means no sangha

We need to be whole to commit ourselves
We need to be integrated
Vessantara = a universe within
How can we become a Vessantara?
What does it mean to be whole?

It means being bigger than our limited self
Than our ego
Our limited self feels really close to some people
Doesn’t feel close to others

How do we discuss not argue?
How do we avoid falling out
Parable of the blind men and the elephant
From the Pali canon
Probably taught by Buddha himself

Some blind men were asked to describe an elephant
Some were by his head
His ears, His trunk, His legs, His stomach, His bottom, His tail
All touched the elephant somewhere and described the elephant differently
Then they began fighting with their fists

What do we need to do to discuss not argue?
We need to go to another part of the elephant
A second part of the elephant
Touch another part of the elephant
To be prepared to feel things from another point of view
We need to touch every part of the elephant
And to feel the elephant from all the points of view

We will expand our point of view
Become whole
Become integrated
Become a universe within
Become capable to commit ourselves fully

Stop being superficial
Stop being weak, spiritually weak
Stop being split
Surface and depths
Inner and outer
Between reason and emotion
Between what we think others want from us and who we really are
Our actions
Whether ethical observances
Or rituals or anything else
Will become one with the state of mind we do them in
And we will break the fetter and fetters
Holding us back from making the deepest and most meaningful changes in life
Holding us back from having the most meaningful life

Sangha Day Festival: one

Sangha Day Festival: one

What is our theme today?
Becoming more aware is the growing point of the spiritual life.
When we become more aware we enter a higher state of consciousness.
Dharma has a lot to say about higher states of consciousness.

We enter higher states of consciousness when we enter dhyana.
Dhyana - states of meditative concentration.

I’ll give a quick summary to give an overview to the spiritual path.

There are four dhyanas of the world of form.
I’ll say four images that express these dhyanas.
1/ Soap powder perfectly mixed with water.
2/ a lake with an underground spring.
3/ A lotus flower submerged in a lake.
4/ a freshly bathed man covered head to toe in a white sheet.
Each higher dhyana corresponds to a higher state of consciousness.
Although don’t take them too literally.
They are not like separate steps on a staircase.

The the arupa dhyana, of the formless world.
1/ sphere of infinite space.
2/ sphere of infinite consciousness.
3/ no-thing-ness.
4/ neither perception nor none perception.

After this comes insight or penetration
We change from the mundane path to the transcendental path
We see things as they really are
It has a massive effect on us
A turning about in the deepest seat of consciousness.
We enter the stream leading to enlightenment
We enter the tigers cave
After we enter we never come out.
Once we enter the stream we can’t fall back
We become destined to enlightenment

Here there are stages as well
The stages correspond to states of consciousness
Where the intensity of insight or penetration gets progressively stronger
1/ the stream entrant gains enlightenment within seven lifetimes
2/ the once returner gains enlightenment in this life or the next
3/ the non returner gains enlightenment in this life or in a heavenly state after death.
The heavenly state corresponds to states of dhyana.
4/ the Arahant has gained enlightenment here and now.
Later in Buddhist history the term arahant had a corrupted meaning.
A person who gained enlightenment for himself alone
So an arahant was not a bodhisattva
Here we use arahant in its uncorrupted meaning.

We have mapped out states of consciousness from the first dhyana till the arahant.

The pivotal point of the spiritual life is stream entry.
How do we become a stream entrant?
We do so by breaking the three fetters.
How do we break the three fetters?

We usually look at this question through the lens of practising the dharma.
Today we will look through the lens of practising sangha, the spiritual community.

Dharma and sangha on the same level
On the kesa show three jewels
Greatest contribution to Buddhism
Talking about the value of sangha
Of spiritual community
Of spiritual friendship
Of communication

So our theme for our festival of the sangha
How can we practice sangha to gain insight
So as to enter the stream
So as to make the greatest possible positive change

Как провести ретрит дома во время новогодних каникул?

Как провести ретрит дома во время новогодних каникул?

Во-первых, что такое ретрит?

Это время, посвященное существованию, а не действиям.

Новогодние каникулы - идеальное время для проведения ретрита дома.

Но очень легко заполнить все свободное время.

Как сохранить свободное время?

Выключите телефон - это простое действие может принести огромное облегчение.

Для необходимого общения включайте его несколько раз в день, утром и вечером.

Сообщите друзьям и близким, что вы делаете ретрит, чтобы они понимали, что происходит.

Лучше решить встретиться завтра, а не сегодня,

так вы будете знать, что у вас есть день для ретрита.

Некоторые встречи можно отложить до окончания праздников.

Алкоголь - лучше вообще отказаться от него, чтобы чувствовать себя ярче и яснее.

Секс - попробуйте провести некоторое время без сексуальной стимуляции, посмотрите, каково это - делать это.

Итак, мы освободили время, что дальше?

Медитируйте каждый день, даже дважды в день, утром и вечером.

Пусть вашим занятием станет переживание своего внутреннего мира.

Уделите время ничегонеделанию.

Избегайте стимуляции, уделяйте время простым занятиям для удовольствия.

Проводите время, просто глядя на что-то.

Уделите время одному занятию за раз, просто выпейте чашку чая.

Понаблюдайте за тем, что происходит вокруг, за листьями на растениях?

Уделите время размышлениям о прошедшем и предстоящем годе.

Иногда пребывание с болезненными воспоминаниями во время покоя и тепла может быть целительным.

Все, чему мы уделяем внимание, оставляет на нас отпечаток, создает нашу карму, выбирайте ее с мудростью.

Если эти размышления были вам полезны,

почему бы не передать их друзьям и близким, сделав репост,

чтобы они тоже могли извлечь из них пользу?

Другие размышления Суваннавиры можно найти здесь: https://suvannavira.blogspot.com

How to do a retreat at home over the New Year’s holidays?

How to do a retreat at home over the New Year’s holidays?

Firstly, what is a retreat?

It’s a time dedicated to existing more than doing.

The New Year’s holidays are an ideal time to do a retreat at home.

But it is easy to fill up all our free time.

How to keep our time free?

Switch off your phone, it can feel like a great relief.

For necessary communication, switch it on a few times a day, morning and evening.

Let friends and family know what you are doing.

Better to arrange meetings for tomorrow not today,

so you know you have the day for the retreat.

Some meetings can be put off till after the holidays.

Alcohol – best avoid it altogether, to feel brighter and clearer.

Sex – try having some time without any sexual stimulation, see what it feels like.

So now we have kept our time free, what shall we do.

Meditate each day, mornings and evenings.

Let experiencing your inner world be your activity.

Have time to do nothing.

Avoid stimulation, give time for simple pleasures.

Spend time simply looking at something.

Take time to do one thing at a time, just drink a cup of tea.

Watch what is happening around you, how the leaves on the plants are?

Have time to reflect, about the past year and the year ahead.

Sometimes being with painful memories in times of peace and warmth can be healing.

Whatever we give our attention to leaves an impression on us, it creates our karma, choose it wisely.

If you have fond these reflections useful,

why not pass them on to friends and family with a repost,

so they can benefit from them too?

More reflections here: https://suvannavira.blogspot.com

Третий принцип “Удовлетворённость», П3/1

Третий принцип “Удовлетворённость», П3/1
третье наставление – первая неделя

Вот мои заметки с занятия 24 декабря 2024 года с группой постоянных клиентов.
Я надеюсь, что они будут интересны и помогут более широкому кругу людей с идеями для практики Дхармы.
Во-первых, скоро начнутся каникулы.
В течение двух недель я буду находиться дома в полу одиночестве.
Это будет ретрит!
Поэтому следующее занятие - 14 января 2025-го года.

Вопрос Как вы проведете каникулы?
Для меня это более глубокий ретрит, полууединенный ретрит
прекращение моей обычной деятельности,
я перестану проводить онлайн-встречи
постараюсь не заполнять свое время другими делами.
Не буду так часто включать телефон или компьютер.
Размышления о прошедшем и предстоящем годе
Размышления о Дхарме, обучении Дхарме и жизни
Также будет три дня, когда я ничего не ем.
Я буду пить только воду. для здоровья и духовной дисциплины.
Больше времени для ничегонеделания
Это помогает принять определенное решение сделать это,
и сообщить об этом решении другим.

Вопрос: Как вы будете делать во время праздников?
Как вы можете наилучшим образом использовать эти праздники?

А теперь мы рассмотрим третий принцип, чтобы применять его в повседневной жизни.
Мы уже рассмотрели два принципа,
принципы осознанности и правдивости.
И задались вопросом, как привнести эти два качества в нашу жизнь.
Что мы можем сделать конкретно и практически, чтобы привнести эти качества
в нашу жизнь.

Наш третий принцип - «удовлетворённость». Почему удовлетворённость?
Давайте посмотрим, как мы приходим к удовлетворенности с нашей отправной точки.

Итак, что же является предписанием для развития удовлетворенности? Третье наставление.
(Третий принцип совпадает с третьем наставлением).

Отрицательный вариант: Я добровольно воздерживаюсь от безответственного поведения в сексуальной сфере
Позитивный вариант: с спокойствием, умеренностью и удовлетворённостью я очищаю тело своё.

Вопрос: Как сочетаются позитивный и негативный варианты наставлений?
Негативная версия говорит нам о том, что нужно прекратить делать, позитивная - о том, что нужно сделать вместо этого.
Ложь и правда, очевидно, сочетаются как противоположности.
Но секс и удовлетворённость - разве они сочетаются как противоположности?

Исследование перцептивной ситуации II П2/4

Исследование перцептивной ситуации П2/4
Заметки о недавней презентации Суваннавиры.

Часть вторая:

Мы уже рассматривали идеи карты и территории.
Карта - это, например, карта метро.
Территория - это город, в котором находится метро.
Карта и территория - это разные понятия.
Но карта все равно очень полезна.
Но если карта не полезна, значит, она не полезна.

Так что давайте снова исследуем ситуацию с восприятием.
Ситуация восприятия, когда вы с кем-то разговариваете.
Особенно если это был интересный разговор, сложный разговор.
Давайте попробуем отбросить наши интерпретации.
Мы можем думать о таких вещах, как.
Он меня оскорбил.
Он говорит со мной так, как будто я глупая.
Он мне лжет.
И просто осознаем, что было сказано на самом деле.
Слова, которые были сказаны, а не то, что мы о них думаем.
Может быть, обратите внимание на выражение его лица.
Осознать интонацию его голоса.
Попытайтесь непосредственно осознать наши сенсорные ощущения во время разговора.

В этом заключается смысл двух следующих стихов из Дхармапады:

3. Те, кто занят такими мыслями, как: «Он оскорбил меня, он побил меня, он победил меня, он обокрал меня», – не успокоят своей ненависти.

4. Те, кто не занят такими мыслями, как: «Он оскорбил меня, он побил меня, он победил меня, он обокрал меня», – успокоят свою ненависть.

Наше побуждение к концептуализации здесь - это желание интерпретировать.
На основе этой интерпретации мы можем играть определенную роль.
Роль жертвы или победителя.
Мы можем дать другому человеку роль, которую он тоже должен играть.

Помимо непосредственного перцептивного опыта,
Мы также можем приблизить нашу карту разговора к тому, что произошло на самом деле.
То, что произошло на самом деле, - это реальность.

Итак, давайте потратим некоторое время на то, чтобы вспомнить наш разговор.
Мы будем делать это, сидя в медитации.
Давайте обратим внимание на то, что они действительно сказали.
Обратим внимание на то, что мы действительно сказали.
Как вы думаете, почему они сказали и что они на самом деле сказали?
Обратите внимание и постарайтесь запомнить.
Сделайте так, чтобы карта точнее соответствовала территории.
После этого мы можем поделиться тем, что заметили.

Медитация и размышление, затем поделиться опытом.

Исследование перцептивной ситуации П2/3

Исследование перцептивной ситуации П2/3
Заметки о недавней презентации Суваннавиры.

Часть первая:
Недавно я посетил съезд садханы в Адхистхане.
Много интересных выступлений Пракаши, который уже 50 лет является членом буддийского ордена Триратна.

Различные темы:
- Спуск в ад и восхождение на небеса в духовной жизни.
- Чакры и энергетические каналы.
- Исследование ситуации восприятия, которая является нашей темой сегодня.

Мы увидим, как перцептивная ситуация связана с идеями «карты» и «территории».
То есть связь с нашей областью практики речи.
Четвертая заповедь IE - добровольное обязательство не лгать и говорить правду.

Мы можем исследовать ситуацию восприятия в повседневной жизни или в медитации.
Практики медитации часто делятся на практики «саматхи» и «випассаны».

Практики «саматха», направленные на развитие спокойствия или безмятежности.
Такие практики, как «осознанность дыхания» или «развитие любящей доброты».
Практика «випассаны», направленные на развитие проницательности или ясного видения.
Мы практикуем випассану на основе саматхи.
Саматха - это основа випассаны.
Когда мы исследуем перцептивную ситуацию в медитации,
Это практика Озарения.
Практика ясного видения через такое исследование.

Существует несколько видов практики випассаны.
Они включают в себя серию размышлений.
Например, практика шести элементов.
Элементы земли, воды, огня, воздуха, пространства и сознания.

Когда мы исследуем перцептивную ситуацию, наш метод не основан на серии размышлений.
Мы не используем рациональный ум.
Мы пытаемся отказаться от концепций.
Пытаемся прекратить концептуализацию.
Пытаемся преодолеть наше принуждение к концептуализации.

И, как я уже говорил, мы пытаемся войти непосредственно в опыт шести чувств.
Глаз и зрение, ухо и звуки, нос и запахи, язык и вкус, кожа и осязание, ум и объекты ума.

В чем разница между мышлением и исследованием объектов ума без концептуализации?
Я оставлю вас подумать об этом.

Так что же мы, собственно, пытаемся сделать?
Это очень просто и прямолинейно.
Мы делаем это, когда смотрим на цветок или на картину.

Мы смотрим на нее.
Мы уделяем ей внимание.
Мы впитываем его.
Может быть, мы замечаем, что чувствуем,
Мы замечаем, какие ощущения возникают, когда мы смотрим.

И без размышлений.
Думать - значит иметь такие мысли, как:
Это цветок.
Он желтый.
Он называется так-то и так-то.
Мне нравится этот цветок.
Я хочу, чтобы этот цветок был в моей комнате.
Сколько он стоит.
Мы пытаемся остановить принуждение, чтобы использовать наш рациональный ум.
Давайте попробуем сделать это сейчас. Мы делали это упражнение на уроке.
Выберите объект в своей комнате.
Давайте помедитируем на него несколько минут.

Возьмите наш предмет.
Посмотрите на него.
Уделите ему пристальное внимание.
Не называйте и не навешивайте на него ярлыки.
Отбросьте наши предположения о нем.
Просто осознайте его.
Обратите внимание на его форму.
Обратите внимание на его запах.
Войдите в прямой сенсорный контакт с ним.
Обратите внимание на него, как будто впервые.
Увидьте его ясно.
Обратите внимание на то, какие чувства возникают по отношению к нему.
Как у ребенка, впервые увидевшего этот предмет.
Как ребенок, испытывающий чувство удивления перед миром.
Видеть его каждый раз как в первый раз.

Медитация. Затем делимся своим опытом.

Rahogata Sutta

Rahogata Sutta

ALLEEN

Toe het 'n sekere monnik na die Boedda gegaan en by aankoms, nadat hy voor hom neergebuig het, eenkant gesit. Terwyl hy daar gesit het, het hy vir die Boedda gesê: "Netnou, Heer, terwyl ek alleen in afsondering was, het hierdie gedagtegang in my bewustheid ontstaan: 'Drie gevoelens het Boedda van gepraat: 'n gevoel van plesier, 'n gevoel van pyn (stres) en 'n gevoel van nie-plesier en nie-pyn nie. Dit is die drie gevoelens waarvan die Geseënde Een praat. Maar die Boedda het ook gesê: "Wat ook al gevoel word, kom onder spanning (pyn)." Nou in watter verband is dit deur die Geseënde Een gesê: "Wat ook al gevoel word, kom onder spanning (pyn)?"

"Uitstekend, monnik. Uitstekend. Hierdie drie gevoelens het ek van gepraat: 'n gevoel van plesier, 'n gevoel van pyn (stres), en 'n gevoel van nie-plesier of nie-pyn nie. Dit is die drie gevoelens waarvan ek gepraat het. Maar ek het ook gesê: 'Wat ook al gevoel word, kom onder spanning (pyn).' Dit het ek eenvoudig gestel in verband met die onstabiliteit van versinsels. Dit het ek eenvoudig gesê in verband met die aard van versinsels om te eindig ... in verband met die aard van versinsels om weg te val ... om te verdwyn... om op te hou... in verband met die aard van versinsels om te verander.

"En ek het ook die stap-vir-stap staking van versinsels geleer. As 'n mens die eerste jhana bereik het, het spraak opgehou. Wanneer 'n mens die tweede jhana bereik het, het gerigte denke en evaluering opgehou. Wanneer 'n mens die derde jhana bereik het, het die wegraping opgehou. Wanneer 'n mens die vierde jhana bereik het, het in-en-uit asemhaling opgehou. Wanneer 'n mens die dimensie van die oneindigheid van ruimte bereik het, het die persepsie van vorms opgehou. Wanneer 'n mens die dimensie van die oneindigheid van bewussyn bereik het, het die persepsie van die dimensie van die oneindigheid van ruimte opgehou. Wanneer 'n wese die dimensie van leegheid bereik het, is die persepsie van die dimensie van die oneindigheid van bewussyn het opgehou (geëindig).

Wanneer 'n wese die dimensie van nie-persepsie of nie-persepsie bereik het, het die persepsie van die dimensie van leegheid opgehou. Wanneer 'n mens die beëindiging van persepsie en gevoel bereik het, het persepsie en gevoel opgehou. Wanneer 'n monnik se uitvloeisels geëindig het, het passie opgehou, afkeer het opgehou, dwaling het opgehou.

"Dan, monnik, het ek ook die stap-vir-stap stilmaak van versinsels geleer. As 'n mens die eerste jhana bereik het, is spraak stil. Wanneer 'n mens die tweede jhana bereik het, is gerigte denke en evaluering stilgemaak. Wanneer 'n mens die derde jhana bereik het, is die wegraping stil. Wanneer 'n mens die vierde jhana bereik het, is in-en-uit asemhaling stilgemaak. Wanneer 'n mens die dimensie van die oneindigheid van ruimte bereik het, is die persepsie van vorme stilgemaak. Wanneer 'n mens die dimensie van die oneindigheid van bewussyn bereik het, is die persepsie van die dimensie van die oneindigheid van ruimte stilgemaak. Wanneer 'n mens die dimensie van leegheid bereik het, is die persepsie van die dimensie van die oneindigheid van bewussyn stilgemaak. Wanneer 'n mens die dimensie van nie-persepsie of nie-persepsie bereik het, is die persepsie van die dimensie van leegheid stilgemaak. Wanneer 'n mens die beëindiging van persepsie en gevoel bereik het, is persepsie en gevoel stilgemaak. Wanneer 'n monnik se uitvloeisels geëindig het, is passie stilgemaak, afkeer is stil, dwaling is stil.

"Daar is hierdie ses kalmtes. As 'n mens die eerste Jhana bereik het, is spraak kalmeer. Wanneer 'n mens die tweede jhana bereik het, is gerigte denke en evaluering gekalmeer. Wanneer 'n mens die derde jhana bereik het, is die wegraping gekalmeer. Wanneer 'n mens die vierde jhana bereik het, is in-en-uit asemhaling kalmeer. Wanneer 'n mens die beëindiging van persepsie en gevoel bereik het, is persepsie en gevoel kalmeer. Wanneer 'n monnik se uitvloeisels geëindig het, is passie gekalmeer, afkeer is gekalmeer, dwaling is gekalmeer."

Lord Jesus be praised. 18 August 2024

When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception and feeling, perception and feeling have ceased. When a monk's effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.

"Then, monk, I have also taught the step-by-step stilling of fabrications. When one has attained the first jhana, speech has been stilled. When one has attained the second jhana, directed thought and evaluation have been stilled. When one has attained the third jhana, rapture has been stilled. When one has attained the fourth jhana, in-and-out breathing has been stilled. When one has attained the dimension of the infinitude of space, the perception of forms has been stilled. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has been stilled. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has been stilled. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has been stilled. When one has attained the cessation of perception and feeling, perception and feeling have been stilled. When a monk's effluents have ended, passion has been stilled, aversion has been stilled, delusion has been stilled.

"There are these six calmings. When one has attained the first jhana, speech has been calmed. When one has attained the second jhana, directed thought and evaluation have been calmed. When one has attained the third jhana, rapture has been calmed. When one has attained the fourth jhana, in-and-out breathing has been calmed. When one has attained the cessation of perception and feeling, perception and feeling have been calmed. When a monk's effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed."

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Three feelings have been spoken of by the Blessed One: a feeling of pleasure, a feeling of pain (stress), and a feeling of neither pleasure nor pain. These are the three feelings spoken of by the Blessed One. But the Blessed One has said: "Whatever is felt comes under stress (pain)." Now in what connection was this stated by the Blessed One: "Whatever is felt comes under stress (pain)?"

"And I have also taught the step-by-step cessation of fabrications. When one has attained the first jhana, speech has ceased. When one has attained the second jhana, directed thought and evaluation have ceased. When one has attained the third jhana, rapture has ceased. When one has attained the fourth jhana, in-and-out breathing has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of

ALLEEN

Toe het 'n sekere monnik na die Geseënde gegaan en by aankoms, nadat hy voor hom neergebuig het, eenkant gesit. Terwyl hy daar gesit het, het hy vir die Geseënde gesê: "Netnou, Here, terwyl ek alleen in afsondering was, het hierdie gedagtegang in my bewustheid ontstaan: 'Drie gevoelens is deur die Geseënde gepraat: 'n gevoel van plesier, 'n gevoel van pyn (stres) en 'n gevoel van geen plesier of pyn nie.

The Enlightenment Sutra: Die Verligting’s Soetra

The Enlightenment Sutra  Die Verligting’s Soetra

Ek wat die leerstellings van Boedda sou volg

Moet dag en nag ernstig konsentreer

Met vasberadenheid in my hart, oor hierdie leerstellings wat die Boedda

Gegee het om ons te bevry van lyding se greep.

Dit is die eerste van die dinge om te onthou:

Orals in die hele wêreld is daar niks wat permanent is nie.

Selfs die aarde het die natuur van verganklikheid.

Liggame is sentrums van hartseer en leegheid.

Al my dele is sonder self,

Is afhanklik van oorsake en dus onverbiddelik,

Verander, verval en buite beheer.

Verwagtinge van permanensie veroorsaak teleurstelling,

Vorming van aanhangsels wat lei tot oortreding.

As ek die wêreld in hierdie lig waarneem, mag ek daagliks

Vorder na vryheid van geboorte en sterfte.

Dit is die tweede ding wat ek moet onthou:

Oormatige begeerte bring my net tot lyding.

Geboorte en sterfte, hartseer en moegheid is almal van

Gulsige gehegtheid (vasklouing) aan dinge van hierdie wêreld.

Maar die beheer van begeerte sny die wortel van ongelukkigheid,

Verlaat die liggaam en gees om te ontspan.

Dit is die derde van die dinge om te onthou:

Onversadigbare drange na dinge van hierdie wêreld

Laat my net meer nuttelose besittings ophoop,

Verhoog my motiewe vir sonde en verkeerde dade.

'n Streweling na vryheid moet die drang laat vaar

En, sien dit is nutteloosheid, groei in tevredenheid.

Die verwerping van die snuisterye van die lewe en die weg soek

Ek sal myself net besig hou met bevryding.

Dit is die vierde van die dinge om te onthou:

My luiheid lei tot my eie agteruitgang.

Ek moet altyd net so hard werk as wat ek kan

Want slegs hierdeur kan ek al my probleme oplos

En so word ek vrygestel van die dinge wat my beswadder,

Uiteindelik ontsnap na Oneindige Lig.

Dit is die vyfde van die dinge om te onthou:

Die wortels van ongelukkigheid spruit uit my onkunde.

Ek wat die Boedda sou volg, onthou om te

Luister en lees om my kennis te ontwikkel,

Om ander lyers te help, in die hoop

Bring lewende wesens Nirvana se vrylating

En maak hulle almal wakker tot verligting se saligheid.

Dit is die sesde van die dinge om te onthou:

Slegte gevoelens word dikwels deur armoede veroorsaak

Dit lei tot onenigheid en verdere ongelukkigheid.

Na aanleiding van Boedda se voorbeeld, moet ek altyd

Elke wese met liefde en respek behandel.

Omdat ek kwaadwilligheid teenoor niemand het nie, moet ek in tevredenheid vertoef

En help en bemoedig alle wesens tot Vrede.

Dit is die sewende ding wat ek moet onthou:

Die hartstogte sal my lei tot sonde en tot droefheid,

Maar studente van Dharma sal hulself nie beseer nie

Deur op plesier te vertrou om hulself geluk te bring.

Beter om aan die monnike in hul kleredrag te dink,

Wie gelukkig en vry is van die oorsake van ellende.

Sien die voordele wat die leerstellings inhou,

Ek besluit vasberade om verligting te bereik,

Dit is die agtste van die dinge om te onthou:

Die vlamme van bestaan is moeilik om van te ontsnap.

Dit bring ons tot pyn en tot verdriet onbeperk.

So besluit ek om uit my sluimering wakker te word

En voel besorg oor alle lewende wesens,

Wek in myself 'n intense toewyding

Wat my toelaat om al my pyn met verdraagsaamheid te weerstaan,

Vermy om dit op my bure uit te haal

Maar help hulle ook om volmaakte vrede te bereik.

Dit is die voorskrifte wat lei tot verligting,

Dit is die weg wat deur die Boedda gewandel is,

Die groot Wysheid-strewelinge en Boedda se dissipels.

Die waarhede wat hulle onthou het en hulle Vryheid laat bereik het.

Ek sal hulle noukeurig volg, voortdurend probeer om

Saam deernis en wysheid te ontwikkel

Om my te help ontsnap na die oorkantste oewer

Waarna ek, bevry van lyding, kan terugkeer

Na die koninkryk van Samsara (rondte van geboorte en sterfte) in troos en vreugde,

Bring vryheid en vrede aan alle lewende wesens.

Hierdie stellings is instrumente wat my sal help om te onthou.

Om die leringe te volg, sal ek altyd

Onthou hierdie agt maniere om na die lewe te kyk,

Verkry die wysheid en vrede van Nirvana

Want slegs hierdeur sal ek altyd vry wees

Van die wiel van wedergeboorte met sy pyn en sy hartseer,

Uiteindelik en vir altyd om uiteindelik rus te vind.

*Lord Jesus be praised. Translated 30 September 2024