Western magick traditions have a lot in common with parts of tao and mahayana mysticism check out the history of alchemy and hermetic societies within Christian Europe
Sādhu. Great to hear it might have been helpful. I think Thanissaro Bhikkhu was the first to use that particular phrase in his work. Definitely a powerful statement. One can't even remain contented on the path, to say nothing of the world at large.
This is very timely for me as I prepare for ordination. I've looked up stuff like this in many places online, but this is far more comprehensive and straight from the source and place. Bhante, would you perhaps consider doing a series on stuff like this (westerner's survival guide in Sri Lanka haha) ? Maybe as a side project... Thank you.
Great to hear it was helpful! I actually have something like that in mind. I’m hoping to create a series of videos sharing practical tips that one picks up as a monk. Hopefully, it might save people some time. Some of the practical tips my fellow monks have shared with me have made life much more convenient, and it would be good to have that some of that information in an easily accessible format.
It took me about five years until my habit of killing animals changed from being only a lip service to become a real intention not to kill. It was especially difficult to give up the bad habit with ants and mosquitos because I considered it as a minor offense. But one day I just could feel that these small creatures are as afraid of dying as I am and that was a turning point which makes it very difficult to go back to the old unwholesome habit.
Congratulations! Well done ✅ I rejoice in your wisdom to tell the difference between the wholesome and the unwholesome. Keep going on forward in the development of virtue. Stay away from the unwholesome.
Sādhu, that's uplifting to hear. It seems like something impossible to many. The difficulties can be much less than one thinks and the benefits far greater. Wishing all the blessings of Dhamma practice.
We really do have the ability to know that they are just as living creatures as us (subject to all the same things). Oftentimes people tend to pretend they don't know or see those things... Only a year or so after I started keeping the 8 precepts full-time (as a layman) and living in solitude most of the time, there was an interesting moment where the landlord of the place I was staying at and I were moving some furniture. A stinkbug appeared there on the floor and was trying to get inside; the landlord immediately stepped on it with good force and speed and then kicked it to the side, while I stood there completely speechless and shocked at the sight. It took me a couple of seconds to come to the "Oh yeah, that's normal, I used to do that too." Intentionally killing an animal just because I find it annoying seems somehow disconnected/dissociated to me now (as in: A does not imply/lead to B). And I don't even like animals, and I never did; they are quite uninteresting to me for the most part. And the place was always infested with the stinkbugs and I was never compelled to kill any of them. I just got a small handheld vacuum cleaner (that doesn't have enough force to hurt them, while my fingers could for example), by means of which I would just escort them out haha (sometimes up to a hundred of them in a day). It's amazing how the mind changes when Sīla is sustained long-term (even when it's not perfect right away).
I think it's probably similar to eating fast food (the slight and somewhat indirect infringements of Sīla). You're not going to get sick right away, and you might not even notice any ill effects for a long time. But if you continue eating fast food, it will slowly damage your gut microbiome, and then those effects will start manifesting much more obviously. Also, the stronger your gut microbiome (sustained by other eating habits, current and previous), the less degradation and damage an occasional bad food will cause. This is comparable to the quality of mind: for a higher quality mind, slight infringements will not do much damage. But one should always be careful, as they are still degrading and one could fall into a lazier state where one tolerates them too much just because they are not very damaging. And they do add up over time. Having said all that, allergies should not be taken lightly; they can escalate into quite severe problems. So you are correct overall, I think, in mitigating the situation as you did. It's not just a matter of convenience, and good health is a must for the many years of practice each of us has ahead. Practical advice: maybe focus more on preventing (rather than mitigating) these situations if possible. :) As for the mind obsessing over it or regretting it, that does not necessarily mean 'Kamma-Vipāka stuff' (an obsessive state seeming like a result of bad action). It could just be an unruly mind tripping you up over something not all that important, or it could even be Māra... But of course, at the end of the day, only you can know your own mind bhante. :)
As a person progresses on their path of development, their intentions, by necessity, need to become more refined. This talk addresses the issue of balancing that refinement. On the one hand, becoming more scrupulous in one's adherence to the rules and gaining a deeper understanding of their implications. On the other hand, understanding the intent behind the rules and knowing how to apply the principles of the Dhamma in the areas in which a detailed intellectual knowledge of the rules and their applications doesn't apply. Anumodana for that perspective. However, this ovāda was not given in order to seek advice on how to practice with this situation with the wasps. My own conclusions about the issue and my intentions were left ambiguous. The example was given in order to provoke thought and to flesh out the ways in which one can work with refining one's intentions on the path. This becomes especially important when one is alone. There's a sutta in which the Buddha says that when a person is alone, their bad or good deeds cover them over. A person's intentions become more and more prominent the more that one meditates and the more that one seeks solitude. Therefore, if one wants to live in solitude well, one has to refine one's intentions in a very careful manner that's also not too worried. This was one of the main points made in this talk. It is why it was titled 'True and Right.' This talk emphasized the role of both past and present actions in shaping one's experience. Regarding the past, the intentions do not need a long time in order to have elapsed. The actions that one took a minute ago can reverberate more loudly in a mind that's directed towards solitude and quiet. Regarding the present, this talk spoke of ways to direct one's intentions skillfully. This principle applies whether one's thoughts come from Māra, an internal kilesa, one unconscious mimicking of others, etc. A better analogy than minor infractions of sīla impacting a healthy body, although in some ways this can be accurate, is like keeping a room or a house very clean. When you keep a room or a house very, very clean, then a very small blemish on the floor that would be unnoticeable in a dirty house is very noticeable. And in addition, a small blemish, although it detracts minimally from a dirty house, detracts significantly from one that's very, very clean. This is one of the reasons that the devatā said to the monk that basically for a monk who's practicing, a very small infraction like stealing the scent of a flower can seem as large as a cloud. Like a work of art that starts in broad brushstrokes, gradually fills in the details, and eventually, if done with creativity and technical precision, can become a masterpiece, a person gradually needs to mold their mind using both the technical aspects of the teachings and the intuitive application of the principles of the Dhamma. So one doesn't want to ignore these small blemishes, let them accumulate, or generally shrug them off, as if they would not affect the immune system. Rather, one wants to be careful to engage in intentions that are skillful, neither too tight nor too loose, so that one can develop the path until it's a masterpiece.
@@DhammaVinayaPatipada Excellent bhante! :D Thank you for the long comment. And yes, I did fail to pick up on some of your points in the video. It's flushed out more clearly now. A few (semi) random comments: _"Understanding the intent behind the rules and knowing how to apply the principles of the Dhamma in the areas in which a detailed intellectual knowledge of the rules and their applications doesn't apply."_ - You truly have a good grasp of the mind. :) _"However, this ovāda was not given in order to seek advice on how to practice with this situation with the wasps. My own conclusions about the issue and my intentions were left ambiguous."_ - Figured as much, but thought to say it anyways. _"A person's intentions become more and more prominent the more that one meditates and the more that one seeks solitude"_ - So even externaly justifiable actions (like preserving health) become more obvious for what they really are... Still, one needs health. _"When you keep a room or a house very, very clean, then a very small blemish on the floor that would be unnoticeable in a dirty house is very noticeable."_ - Indeed, my analogy fails to accommodate for this... _"A very small infraction like stealing the scent of a flower can seem as large as a cloud"_ - But that still doesn't make it a "large cloud". It's just perceptions playing their tricks, though in a good way and from a good cause in this case... _"So one doesn't want to ignore these small blemishes, let them accumulate, or generally shrug them off, as if they would not affect the immune system. Rather, one wants to be careful to engage in intentions that are skillful, neither too tight nor too loose, so that one can develop the path until it's a masterpiece."_ - Well said. :)
Very timely talk Bhante. 3 times this month my back locked up and this 3rd time mind fell into despair and i felt really defeated as i was mindful sitting, standing, walking and lying down, bit still it went out again. Laying down as i couldn't move marinating in despair i asked, where will this end, this gloomy talk, what will be the result? - Nothing....because it is not the Dhamma but the Sankaras from senses which are nothing. Then the light to the Buddha reappeared and Piti from knowing that i was actually spending time wisely daily practising and cultivating. That this body is elements and is aging and gets sick, and it is the way it is. May you be well Bhante 🙏🙏🙏
Sorry to hear about that. It's great to hear that you found a refuge in your practice. Also, it's a good insight that the body is of the nature to decay. The Buddha often speaks of the dangers of attachment to the body and recommends dispassion for it.
Hello dear Bhante, Hope u r doing well n happy!🤗🙏 Nice talk as always!❤💐🙏 Have u heard of Rupert Spira? Oh he’s killing ‘Me’ these days. I love him for that!🤭 All questions just disappear, including 11 put aside by middle path concept..Just amazing! Just thought to share the joy..Stay happy n well! Santutti Paraman Dhanam!!! 🙏🥹🌍
Hello Chaththa, I'm keeping pretty well out here in Ratanapura. I've come down to an interesting monastery for second vassa -- just myself and one other monk and no abbot. It's a nice place to be. Anumodana for passing along re: Rupert Spira. I don't usually get involved in the non-dual scene. Although, I can see how it can help people in some ways. Ironically, it seems that Buddhism may have had a significant impact on non-dualism in Hinduism and the West. I recently did a talk on the connections. The talk also addresses what I see as some of the limitations of non-dualism -- especially as expressed in Advaita Vedanta. Passing along a link below, in case you're interested... ru-vid.comLJQwOT7tTVo?si=THFqK2Pm-p_zy4Vq
@@DhammaVinayaPatipada Wonderful to hear Bhante..I wish u a great vassa n a profound practice! 🤗🙏💐 Oh no worries n I perfectly understand about that. It kind of helps me massively in a practical manner, so might stick around for a while 🙏..Oh I don’t know theory of Vedanta, but really grateful for the link, will watch it definitely, hope it’s not too complex 🥹🙏..Stay happy n safe Bhante! Always wish u the very best!! Good Luck!!!☺️🙏💐
Sadhu sadhu Bhante!!! So gladned to hear this talk. Loved the expression, "Stilling the background to observe the foreground". Simplifing the life has been my all time goal especially during the extremely chaotic stages of raising kids, changing jobs, struggling with financial difficulties juggling with endless caregiving duties amidst enduring chronic illnesses. 3 decades later and at still waters, I'm at peace and reflecting the past flow of 5 aggregates... thank you bhante. This talk helped to reconnect with my authentic self , and be reassured that im on right track. 🙏🏻🙏🏻🙏🏻
It's amazing how those external things can stir the mind up. Nice to hear that you've found more peace in a simple lifestyle. Wishing all the blessings of Dhamma practice.
Ultimate reality was really well defined for me with mumons response to a koan in which a man says the truth of mahayana teaching transcends speech. " In a dream we speak of a dream." Ultimate reality means you think you know what youre perceiving to be true. Thats an attachment to the duality of truth and falsehood. Is my thinking flawed here in some way?
That's a good question. The duality of truth and falsehood is something one must consider in one's Buddhist practice. There are things that are true and false within Buddhist teachings. The classic example is the Four Noble Truths. These truths have corresponding duties: understanding suffering, abandoning its cause, realizing its cessation, and developing the path to cessation. Developing the path to the cessation of suffering requires understanding the distinction between truth and falsehood. This helps in identifying practices that genuinely lead to the end of suffering, separating them from false paths. At the culmination of the path, one lets go of all concepts. The concepts of truth and falsehood could potentially be viewed as something that Nibbāna transcends. However, as far as I'm aware, the Buddha doesn't directly discuss this point or flesh out its implications. However, following this reasoning too far could be dangerous. It might lead one to believe that advanced practitioners can lie in service of the Dhamma, thinking it's an expression of their understanding of emptiness. This has occurred in the past. The issue of people searching for ultimate reality in their meditation isn't so much about their attachment to the concept of truth and falsehood. The main issue is that they may seek the end of suffering in the wrong place. They might view the Noble Eightfold Path as leading to a greater understanding of ultimate reality. They might focus on developing this understanding rather than directly eroding their own defilements. The understanding one is looking for in the Four Noble Truths is that the cessation of suffering has been realized. Looking for ultimate reality as the end goal can lead one down a false path.
Bhante, 3Blue1Brown channel has a great explanation (with amazing animations as visual aids) on the Heisenberg's Uncertainty Principle: "The more general uncertainty principle, regarding Fourier transforms", if you're interested. The video really does a great job at demystifying this concept and is accessible to most people (in terms of how intuitive it is). Your explanation of it was ok though (I'm not a physicist, but an engineer, so close enough). :) I take this opportunity to share this because often people compare Quantum Physics with the Buddha's teaching and most of it is invalid in one way or another. The problem is twofold: (1) Quantum theories are not well worked out ("Pilot Wave" is my favorite, but it's not perfect), (2) Buddha's teaching is misunderstood to be about giving naturalistic explanations of the universe, rather than being about freedom from suffering (as you have pointed out). Together these permutate into all the wrong comparisons... Today, this confusion is also behind the "Ultimate Reality" wrong views.
Yes, there are different interpretations of Heisenberg's Uncertainty Principle. I tend to like the Copenhagen interpretation because it aligns somewhat with a sutta in which Sariputta describes how bhikkhus with psychic power engage in the psychic transformation of external objects. Furthermore, it can provide a good theory as to how psychic powers based on the fourth jhāna could work in general. It also provides a good basis for explaining some of the more mysterious aspects of kamma and how intention influences the external world. Having said that, of course, these theories are debated. Regarding the interest in searching for an ultimate reality, this trend started not long after the Buddha's parinibbana. It began with the Abhidhammas but evolved far beyond that. In modern times, it's been popularized in meditation movements originating in Burma and emphasizing the Abhidhamma. The Mahasi method seems to have been particularly influential in this way.
