It is not good for men to get all that they wish to get. Whatever our desire wishes to get, it purchases at the cost of soul."
-Heraclitus
-Heraclitus
Thursday, June 28, 2007
Friday, June 1, 2007
benefit of good moral habits
Once the Blessed One lived at Saavatthi, in the Jeta Grove, in Anaathapindika's monastery. At that time, the venerable Aananda approached the Blessed One and asked:
"What, Lord, is the benefit of good moral habits, what is their reward?" — "Non-remorse, Aananda, is the benefit and reward of good moral habits."
"And what, Lord, is the benefit and reward of non-remorse?" — "Gladness, Aananda."
"And what, Lord, is the benefit and reward of gladness?" — "(Deep inner) joy (piiti)." "And what, Lord, is the benefit and reward of (deep inner) joy?" — "Tranquillity." "And what, Lord, is the benefit and reward of tranquillity?" — "Happiness." "And what, Lord, is the benefit and reward of happiness?" — "Concentration of the mind." "And what, Lord, is the benefit and reward of concentration?" — "Realistic knowledge and vision."
"And what, Lord, is the benefit and reward of realistic knowledge and vision?" — "Revulsion and dispassion."
"And what, Lord, is the benefit and reward of revulsion and dispassion?" — "The knowledge and vision of deliverance.
"Hence, Aananda, good moral habits have non-remorse as their benefit and reward; non-remorse has gladness as its benefit and reward; gladness has (deep inner) joy as its benefit and reward; joy has tranquillity as its benefit and reward; tranquillity has happiness as its benefit and reward; happiness has concentration of the mind as its benefit and reward; concentration has realistic knowledge and vision as its benefit and reward; realistic knowledge and vision has revulsion and dispassion as its benefit and reward; revulsion and dispassion have the knowledge and vision of deliverance as their benefit and reward. In this way, Aananda, good moral habits lead step by step to the highest."
"What, Lord, is the benefit of good moral habits, what is their reward?" — "Non-remorse, Aananda, is the benefit and reward of good moral habits."
"And what, Lord, is the benefit and reward of non-remorse?" — "Gladness, Aananda."
"And what, Lord, is the benefit and reward of gladness?" — "(Deep inner) joy (piiti)." "And what, Lord, is the benefit and reward of (deep inner) joy?" — "Tranquillity." "And what, Lord, is the benefit and reward of tranquillity?" — "Happiness." "And what, Lord, is the benefit and reward of happiness?" — "Concentration of the mind." "And what, Lord, is the benefit and reward of concentration?" — "Realistic knowledge and vision."
"And what, Lord, is the benefit and reward of realistic knowledge and vision?" — "Revulsion and dispassion."
"And what, Lord, is the benefit and reward of revulsion and dispassion?" — "The knowledge and vision of deliverance.
"Hence, Aananda, good moral habits have non-remorse as their benefit and reward; non-remorse has gladness as its benefit and reward; gladness has (deep inner) joy as its benefit and reward; joy has tranquillity as its benefit and reward; tranquillity has happiness as its benefit and reward; happiness has concentration of the mind as its benefit and reward; concentration has realistic knowledge and vision as its benefit and reward; realistic knowledge and vision has revulsion and dispassion as its benefit and reward; revulsion and dispassion have the knowledge and vision of deliverance as their benefit and reward. In this way, Aananda, good moral habits lead step by step to the highest."
freed of five fears
"There are, monks, four powers. The power of wisdom, the power of energy, the power of an unblemished life, and the power of benevolence.
"And what, monks, is the power of wisdom? As to those things which are good and held to be good, bad and held to be so; blameless and blameworthy, and held to be so; dark and bright, and held to be so; fit or unfit to be practiced, and held to be so; which are worthy and unworthy of noble ones, and are held to be so — to see all these things clearly and to consider them well, this is called the power of wisdom.
"And what, monks, is the power of energy? As to those things that are bad, blameworthy, dark, unfit to be practiced, unworthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for giving up all these things; and as to those things that are good, blameless, bright, fit to be practiced, worthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for gaining all these things — this is called the power of energy.
"And what, monks, is the power of an unblemished life? Herein, monks, a noble disciple is unblemished in his deeds, unblemished in his words, unblemished in his thoughts. This is called the power of an unblemished life.
"And what, monks, is the power of benevolence? There are four ways of benevolence; by gifts, by friendly speech, by helpful acts and by bestowal of equity. This is the best of gifts: the gift of Dhamma. And this is the best of friendly speech: to teach again and again Dhamma to those who wish for it and who listen attentively. And this is the best of helpful acts: to arouse, instil and strengthen faith in the unbeliever; to arouse, instil and strengthen virtue in the immoral; to arouse, instil and strengthen generosity in the niggard; to arouse, instil and strengthen wisdom in the unwise. And this is the best bestowal of equity: if a stream-winner becomes equal to a stream-winner; a once-returner equal to a once-returner; a non-returner equal to a non-returner; and an arahant equal to an arahant. This, monks, is called the power of benevolence.
"And this (concludes) the four powers.
"Now, monks, a noble disciple endowed with these four powers has left behind five fears: the fear for his livelihood, the fear of disrepute, the fear of embarrassment in assemblies, the fear of death, and the fear of an unhappy future destiny.
"A noble disciple (thus endowed) will think: 'No fear do I have for my livelihood. Why should I have fear about it? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might be in fear for his livelihood.
"'No fear do I have about disrepute or about embarrassment in assemblies, nor have I fear of death or of an unhappy future destiny. Why should I have these fears? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might have all these fears.'
"Thus it should be understood, monks, that a noble disciple endowed with the four powers has left behind five fears."
"And what, monks, is the power of wisdom? As to those things which are good and held to be good, bad and held to be so; blameless and blameworthy, and held to be so; dark and bright, and held to be so; fit or unfit to be practiced, and held to be so; which are worthy and unworthy of noble ones, and are held to be so — to see all these things clearly and to consider them well, this is called the power of wisdom.
"And what, monks, is the power of energy? As to those things that are bad, blameworthy, dark, unfit to be practiced, unworthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for giving up all these things; and as to those things that are good, blameless, bright, fit to be practiced, worthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for gaining all these things — this is called the power of energy.
"And what, monks, is the power of an unblemished life? Herein, monks, a noble disciple is unblemished in his deeds, unblemished in his words, unblemished in his thoughts. This is called the power of an unblemished life.
"And what, monks, is the power of benevolence? There are four ways of benevolence; by gifts, by friendly speech, by helpful acts and by bestowal of equity. This is the best of gifts: the gift of Dhamma. And this is the best of friendly speech: to teach again and again Dhamma to those who wish for it and who listen attentively. And this is the best of helpful acts: to arouse, instil and strengthen faith in the unbeliever; to arouse, instil and strengthen virtue in the immoral; to arouse, instil and strengthen generosity in the niggard; to arouse, instil and strengthen wisdom in the unwise. And this is the best bestowal of equity: if a stream-winner becomes equal to a stream-winner; a once-returner equal to a once-returner; a non-returner equal to a non-returner; and an arahant equal to an arahant. This, monks, is called the power of benevolence.
"And this (concludes) the four powers.
"Now, monks, a noble disciple endowed with these four powers has left behind five fears: the fear for his livelihood, the fear of disrepute, the fear of embarrassment in assemblies, the fear of death, and the fear of an unhappy future destiny.
"A noble disciple (thus endowed) will think: 'No fear do I have for my livelihood. Why should I have fear about it? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might be in fear for his livelihood.
"'No fear do I have about disrepute or about embarrassment in assemblies, nor have I fear of death or of an unhappy future destiny. Why should I have these fears? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might have all these fears.'
"Thus it should be understood, monks, that a noble disciple endowed with the four powers has left behind five fears."
mindfulness of death
Once the Blessed One was staying in the Brick Hall at Naadikaa. There he addressed the monks as follows:
"Mindfulness of death, monks, if cultivated and frequently practiced, brings great fruit, great benefit; it merges in the Deathless, ends in the Deathless. And how, monks, is it cultivated (in that way)?
"When, monks, the day fades and night sets in... or when the night is spent and the day breaks, a monk should reflect thus: 'Many might be the causes of my death: a snake or a scorpion or a centipede may sting me, and through that I may die. This would be a hindrance to me. Or I may stumble and have a fall; or the food I ate may cause illness; or bile, phlegm, or piercing (pains of body-) gases may upset my health; humans or non-humans may assault me; and through this I may die. That would be a hindrance to me.'
"Then that monk should further reflect thus: 'Do I harbor in myself any evil and unwholesome qualities, which are still undiscarded and would be a hindrance to me if I were to die tonight or during the day?'
"If, on reflection, that monk realizes that those evil, unwholesome qualities are still in him, then he should, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension, for the sake of discarding them.
"Just as a man whose turban or hair is on fire will, to extinguish the fire, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension; even so should that monk resolutely apply all his effort... for discarding his evil and unwholesome qualities.
"But if, on reflection, that monk realizes that there are in him no such evil and unwholesome qualities that might be a hindrance to him if he were to die tonight or during the day, then he may well feel gladness and joy. By day and night he should train himself in everything that is beneficial.
"If, monks, mindfulness of death is cultivated in that way, and is frequently practiced, it will bring great fruit, great benefit, and it will merge in the Deathless, will end in the Deathless."
"Mindfulness of death, monks, if cultivated and frequently practiced, brings great fruit, great benefit; it merges in the Deathless, ends in the Deathless. And how, monks, is it cultivated (in that way)?
"When, monks, the day fades and night sets in... or when the night is spent and the day breaks, a monk should reflect thus: 'Many might be the causes of my death: a snake or a scorpion or a centipede may sting me, and through that I may die. This would be a hindrance to me. Or I may stumble and have a fall; or the food I ate may cause illness; or bile, phlegm, or piercing (pains of body-) gases may upset my health; humans or non-humans may assault me; and through this I may die. That would be a hindrance to me.'
"Then that monk should further reflect thus: 'Do I harbor in myself any evil and unwholesome qualities, which are still undiscarded and would be a hindrance to me if I were to die tonight or during the day?'
"If, on reflection, that monk realizes that those evil, unwholesome qualities are still in him, then he should, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension, for the sake of discarding them.
"Just as a man whose turban or hair is on fire will, to extinguish the fire, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension; even so should that monk resolutely apply all his effort... for discarding his evil and unwholesome qualities.
"But if, on reflection, that monk realizes that there are in him no such evil and unwholesome qualities that might be a hindrance to him if he were to die tonight or during the day, then he may well feel gladness and joy. By day and night he should train himself in everything that is beneficial.
"If, monks, mindfulness of death is cultivated in that way, and is frequently practiced, it will bring great fruit, great benefit, and it will merge in the Deathless, will end in the Deathless."
Sunday, May 6, 2007
Greed is the root of heedlessness,
A cause of strife is greed.
Greed into enslavement drags.
A hungry ghost one will in future be.
The Buddha who greed’s nature fully knows
I worship Him, the Greed-free One.
Hate is the root of turbulence,
And ugliness results from hate.
Through hatred much destruction comes,
To an infernal world one will in future go.
The Buddha who hate’s nature fully knows
I worship Him, the Hate-free One.
Delusion is the root of all this misery,
Creator of all ills is ignorant delusion.
Mind’s blindness from delusion stems,
As a dumb animal one will in future live.
The Buddha who delusion’s nature fully knows
I worship Him, the Undeluded One.
Creator of all ills is ignorant delusion.
Mind’s blindness from delusion stems,
As a dumb animal one will in future live.
The Buddha who delusion’s nature fully knows
I worship Him, the Undeluded One.
[A traditional devotional Pali text from Sri Lanka. Source unknown.]
Saturday, May 5, 2007
Bad Habits
Like (the story of), that harsh and oppressive man of pleasant speech (who) had planted a thorn bush in the middle of the road.
Travelers became his critics.
They told him often, "Dig this up!" (But) he didn't pull it out.
That thorn bush was becoming greater (in size) every moment,
(while) the feet of the people were becoming bloody from its stabs.
Peoples' clothes were torn by the thorns,
(while) the feet of the poor were severely wounded.
When the governor told him, (very) seriously, "Root it up!"
He replied, "Yes, I'll dig it out some day."
For a time, he gave promises about tomorrow and the next day.
(Meanwhile) his thorn bush became (more) strong and bulky in form.
One day, the governor said to him, "O crooked promiser!
Come forward to the task (assigned) by us.
(And) don't crawl back again (from it).
He answered, "O uncle! The days (to accomplish it) are between us, O uncle."
(The governor) said, "Hurry, (and) don't stretch out (paying your) debt to us."
You who are saying, "Tomorrow," should know this:
that with each day that time keeps coming,
That bad and corrupt tree keeps getting younger and
this digger keeps getting old and (also) needy and desperate.
The thorn bush (gains) in strength and rising higher,
(while) the uprooter of the thorn (bush) (gains) in old age and becoming less.
Every day and every moment the thorn bush (is) green and fresh,
(while) the thorn (bush) digger (is) more groaning and dried-up every day.
It is becoming younger, (while) you (are becoming) older.
Be quick, and don't gamble away your time (wastefully).
Know (that) every one of your bad habits
(is like) a thorn bush (which) has stabbed (your) feet many times.
You have been wounded many times by your own (bad) qualities.
You lack sense (and) you've become very senseless.
If, in regard to other people being wounded--
which is because of your ugly disposition
that it is made to reach (them)--
You are thoughtless and unaware, at any rate,
you are not (inattentive) of your own wounds.
(For) you are the (cause of) torment for (both) yourself and every stranger.
Either pick up the axe and strike manfully--
and tear up this gate of Khaybar, like Ali--
Or make these thorns united with the rosebush,
(and) make the light of the friend (of God) united with the fire (of your passions).
So that his (spiritual) light may kill your fire,
(and so that) union with him may make your thorns a rose garden.
RUMI
Friday, May 4, 2007
Seek A Friend of God
The Mathnawi was postponed for a time.
A delay was necessary until blood became (changed to) milk.
Listen well: as long as your luck doesn't give birth to a new child,
blood will not change to sweet milk.
The misfortune of this doorway is (the result of) craving desire and sensual lust; otherwise, there is drink after drink (of spiritual knowledge) here.
Shut this mouth (of yours) so that you may see clearly,
for the throat and mouth (of greed) are the eye-covering (which prevents the seeing) of that (transcendent) world.
O mouth, you are the mouth of Hell.
And O world, you resemble the interval (between death and resurrection).
The eternal Light (is) to the side of (this) lowly world;
the pure Milk (is) to the side of [these bodily] rivers of blood.
If you take a step in (this lowly world) without caution, your milk may change to blood because of mixture.
Adam took a single step in tasting the pleasures of ego- cravings,
(and) separation from the uppermost seat in Paradise became a chain upon (his) base self.
The angels were running away from him as (if he were) a devil.
He shed (so) many tears from (his) eyes for the sake of a (bit of) bread.
Even though the sin which he had acquired was (only the size of) a single hair,
yet that hair had grown in both (of his) eyes.
(Because) Adam was the eye of the Beginningless Light,
(and) a hair in (such) an eye is (like) a huge mountain.
If Adam had asked advice,he would not have (needed to) express apologies (to God) in repentance.
Since, if a discerning intellect is joined with (another) discriminating mind,
it becomes an obstacle to (committing) harmful and sinful actions and speech.
(But) if the base ego becomes friends with another base ego, the partial intellect becomes worthless and useless.
When you become hopeless because of isolation,
(if) you go beneath the shadow of a (spiritual)
you will become a (shining) sun.
Go, (and) seek a friend of God quickly.
When you have done that, God is your friend.
The one who has fastened (his) sight on solitude
has, in the end, learned (to do) that from the Friend.
Solitude from "strangers" is necessary,
(but) not from a (spiritual) friend.
A fur cloak is (necessary) for Winter, not Spring.
When the (discerning) intellect becomes combined with another intellect, the (total amount of) light become increased and the road becomes clear. (However, when) the base ego laughs (happily) with another ego,
the (total amount of) darkness becomes increased and the road becomes hidden.
O man of the hunt! A (spiritual) friend is (like) your (own) eye,
(so) keep it clean of (bits of) twigs and straw.
Take care! Don't make any dust (rise) with the broom of (your) tongue. (And) don't give (your) eye a traveling of (bits of) straw (from the road). Since the (true) believer is the mirror for (another true) believer,
his face is protected from impurity.
A (spiritual) friend is (like) a mirror for the soul in (a state of) sadness.
O (you who are as dear as the) soul, don't breathe upon the face of the mirror!
RUMI
A delay was necessary until blood became (changed to) milk.
Listen well: as long as your luck doesn't give birth to a new child,
blood will not change to sweet milk.
The misfortune of this doorway is (the result of) craving desire and sensual lust; otherwise, there is drink after drink (of spiritual knowledge) here.
Shut this mouth (of yours) so that you may see clearly,
for the throat and mouth (of greed) are the eye-covering (which prevents the seeing) of that (transcendent) world.
O mouth, you are the mouth of Hell.
And O world, you resemble the interval (between death and resurrection).
The eternal Light (is) to the side of (this) lowly world;
the pure Milk (is) to the side of [these bodily] rivers of blood.
If you take a step in (this lowly world) without caution, your milk may change to blood because of mixture.
Adam took a single step in tasting the pleasures of ego- cravings,
(and) separation from the uppermost seat in Paradise became a chain upon (his) base self.
The angels were running away from him as (if he were) a devil.
He shed (so) many tears from (his) eyes for the sake of a (bit of) bread.
Even though the sin which he had acquired was (only the size of) a single hair,
yet that hair had grown in both (of his) eyes.
(Because) Adam was the eye of the Beginningless Light,
(and) a hair in (such) an eye is (like) a huge mountain.
If Adam had asked advice,he would not have (needed to) express apologies (to God) in repentance.
Since, if a discerning intellect is joined with (another) discriminating mind,
it becomes an obstacle to (committing) harmful and sinful actions and speech.
(But) if the base ego becomes friends with another base ego, the partial intellect becomes worthless and useless.
When you become hopeless because of isolation,
(if) you go beneath the shadow of a (spiritual)
you will become a (shining) sun.
Go, (and) seek a friend of God quickly.
When you have done that, God is your friend.
The one who has fastened (his) sight on solitude
has, in the end, learned (to do) that from the Friend.
Solitude from "strangers" is necessary,
(but) not from a (spiritual) friend.
A fur cloak is (necessary) for Winter, not Spring.
When the (discerning) intellect becomes combined with another intellect, the (total amount of) light become increased and the road becomes clear. (However, when) the base ego laughs (happily) with another ego,
the (total amount of) darkness becomes increased and the road becomes hidden.
O man of the hunt! A (spiritual) friend is (like) your (own) eye,
(so) keep it clean of (bits of) twigs and straw.
Take care! Don't make any dust (rise) with the broom of (your) tongue. (And) don't give (your) eye a traveling of (bits of) straw (from the road). Since the (true) believer is the mirror for (another true) believer,
his face is protected from impurity.
A (spiritual) friend is (like) a mirror for the soul in (a state of) sadness.
O (you who are as dear as the) soul, don't breathe upon the face of the mirror!
RUMI
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