[Dharma]

In order not be another factor of any negative activities, I am following the "Noble 8-fold Path", as taught by the Lord Buddha.

About Buddhism

The Buddha taught only "Suffering" and "No-Suffering", which is based on the "Law of Dependent Origination" (Paticca-Samuppada). Therefore this knowledge is of utmost importance. Suffering means an abnormal condition, one that is out of the ordinary, undesirable, and unable to offer real peace and happiness. There are two types of suffering: "Physical Suffering" and "Spiritual Suffering."

 

Physical Suffering

Physical Suffering arises when contact occurs with one of the six sense organs, such as: "eye, ear, nose, tongue, body or mind." When contact occurs with the six sense organs, three (four) types of feelings can arise: a "pleasant feeling", an "unpleasant feeling", a "neutral feeling" and an "indifferent feeling." The last one (indifferent feeling) can be considered to be the same as the second one (unpleasant feeling).

    If one of the six organs has contact with an unpleasant object, the mind has contact with an unpleasant thought or memory. This type of contact creates suffering of the eye, ear, nose, tongue, body or mind, which is physical suffering.

    If on the other hand one of the six organs has contact with a pleasant object, the mind has contact with a pleasant thought or memory. With this type of contact happiness arises. This happiness is merely physical happiness of the eye, ear, nose, tongue, body or mind.

    Neutral feeling arises when the contact is neither pleasant nor unpleasant nor indifferent.

    An indifferent feeling arises when we are not sure as to whether something is pleasant or unpleasant. This also is physical suffering of eye, ear, nose, tongue, body or mind.

Spiritual Suffering

Spiritual Suffering arises from within the deep mind. Unlike physical suffering which arise in six ways or sense-doors, there is only one door from which Spiritual suffering can arise. For example, hunger is physical suffering. Mr. A is hungry. When the feeling of hunger arises, anger also arises. Mr. B, too feels hungry. When hunger arises, anger does not arise. Mr. A has both types of suffering, physical suffering and Spiritual suffering. Hunger is physical suffering, anger is Spiritual suffering. Mr. B has only one type of suffering, which is physical suffering, which can easily alleviated by taking nourishment. Spiritual suffering did not arise in Mr. B, because anger did arise.

 

Physical suffering originates from "contact" with the six sense organs with six sense objects. Spiritual suffering occurs from "desire" and "attachment" at the moment of contact and feeling in accordance with the Law of Dependent Origination. Most people recognize physical suffering, but are unaware of Spiritual suffering. When these people attempt to solve their problems, their solutions are usually only partial solutions, and frequently cause more problems and greater suffering. Many people will solve their problems by: a) searching for pleasant feelings, b) killing themselves or another or both, c) by escaping the situation.

The following questions have been asked many times:

What is a Buddha?

How to become a Buddha?

Are there different Buddhas?

How long does it take to become a Buddha?

From Dhammapada - 182

 "Rare is birth as a human being.

Hard is the life of mortals.
Hard is the hearing of the sublime Truth.

Rare is the appearance of the Buddha."

 

Most people are unaware of what a difficult and formidable task it is to become a Buddha. Sometimes Buddhists compare the Supreme Buddha to other mortals who have developed psychic powers, to those who have attained healing powers and the power to materialize holy ash and other phenomena. However, such persons are still worldlings (puthujjana).

A Supreme Buddha cannot be compared with any man or God. He is an incomparable teacher of Gods and men (deva manussaanam).

We will now go back a very, very long time to when our Buddha first aspired to Buddhahood. Over 300,000 world cycles and 20 incalculable periods ago our Buddha Gotama was born into a poor family. After his father died, he supported his mother with difficulty by selling firewood and vegetables. As it was difficult to survive on their income he decided to join a merchant ship on its way to Suwanna Bhumi. His mother, however, was reluctant to let him go alone. To please her, he got passage for both of them on the ship. One day, about a week after they set sail, a storm arose and the ship capsized. Most of the people drowned. The poor man valiantly swam in search of his mother. Then, risking his life, he took his mother on his back and, with difficulty, swam to a distant land.

The grateful mother blessed her son by saying, "As you saved me from drowning in the sea, so may you be able some day to save other beings from all their suffering (be a Buddha)." The poor man too, inspired by his mother's words made the first mental aspiration to Buddhahood. He thought, "May I some day save living beings by showing them the path for the destruction of suffering." From this point onward He was known as the Bodhisatta - the one on His way to perfection, or the aspirant to Buddhahood.

The Bodhisatta then began the formidable task of perfecting Himself in the following ways known as the ten perfections or virtues (paaramitaa):

1.    Generosity - Daana

2.    Morality - Sila

3.    Renunciation - Nekkhamma

4.    Wisdom - Paniniaa

5.    Effort - Viriya

6.    Patience - Khanti

7.    Truth - Sacca

8.    Determination - Adhitthaana

9.    Compassion - Mettaa

10.  Equanimity - Upekkhaa

Several 100.000 world cycles later there was a king named Sumedha and a queen named Sumedhaa who ruled the city of Rammavati. Their son gave up royal life and attained enlightenment. He was known as the Dipankara Buddha. On hearing that the Dipankara Buddha was visiting, the ascetic Sumedha started to decorate a stretch of the road on which the Buddha would be walking. However, the Dipankara Buddha arrived before Sumedha could get the road ready. A muddy stretch lay ahead of the Buddha. Lying across the muddy road, Sumedha requested that the Dipankara Buddha and His retinue tread on him so as not to soil their feet. He then again made the verbal aspiration to Buddhahood. The Dipankara Buddha gave him eight handfuls of white jasmine flowers that represented the Noble Eightfold path that all Buddhas realize, and gave Him the definite prophecy. He said, "In the distant future you will be born into the Sakyan clan and will attain enlightenment as the Buddha Gotama." From this point on, the Bodhisatta started in earnest to complete the ten virtues.

Eight conditions must be met in order to receive the definite prophecy (proclamation). They are as follows:

1.     If one so wished one could at this point attain Arahanthship and obtain one's liberation from samsaara.

2.     One must be a human being.

3.     One must be a male.

4.     One must come face to face with a living Buddha.

5.     One must be an ascetic.

6.     One must possess psychic powers (known as Attha-Samaapatti Jhaana-labhi).

7.     One must be prepared to lay down one's life for the Buddha.

8.     One must have the strong determination to be a Buddha even though one knows that one might have to suffer as an animal, demon, etc., in an unhappy world. In other words, one has to suppress one's attainment of Arahanthship with determination and remain in samsaara for the benefit of mankind and Gods.

True Buddhists and Periods

A Buddhist is a person who takes refuge in the Buddha, the Dhamma and the Sangha.

We have four categories of Buddhists, namely:

1.                  Bhaya: A Buddhist because of danger

2.                  Labha: A Buddhist because of the need for gratification

3.                  Kula: A Buddhist because of birth

4.                  Saddha: A Buddhist because of faith.

Buddhists may be further divided into two classes, namely:

1.    Those who intend to make a bid for release in this very life;

2.    Those who are just accumulating virtues (Paramis) with a view of becoming:

a.    a Buddha

b.    a Pacceka Buddha (i.e., a non-teaching Buddha)

c.    one of the Agga-savakas (chief disciples)

d.    one of the 80 Maha-savakas (leading disciples)

e.    an Arahat

For the consummation of the vow to become a Buddha, a Pacceka Buddha, etc., the length of time that is required for the accumulation of the virtues is roughly:

1.    For teaching Buddhas:

a.    a Viriyadhika Buddha (with effort as the predominating factor): 16 incalculable World-cycles (Asankheyya, a unit followed by 140 ciphers) plus 100,000 World-cycles (Kappa)

b.    a Saddhadhika Buddha (with faith as the predominating factor): 8 incalculable World-cycles plus 100,000 World- cycles

c.    a Pannadhika Buddha (with wisdom as the predominating factor): 4 incalculable World-cycles plus 100,00 World- cycles

2.    For a Pacceka Buddha: 2 incalculable World-cycles plus 100,000 World-cycles

3.    For an Agga-savaka: 1 incalculable World-cycle plus 100,000 World-cycles

4.    For a Maha-savaka: 100,000 World-cycles

5.    For an Arahat: 100 to 1,000 World-cycles approximately.

 LIFE SPAN CALCULATIONS

Antara kappa    =    1 human evolution cycle starting from a longevity of 10 years to an indefinite period and then degrades back to 10 years again

Asankheyya    =    64 Antara kappa or human evolution cycles

Maha kappa    =    4 Asankheyyas or the age of a universe from its beginning to its end 

Kalama Sutta

All people in the world are now in the same situation as were the Kalama people of Kesaputtanigama, India, during the time of the Buddha. Their village was in a place through which many religious teachers passed. Each of these teachers taught that his personal doctrine was the only truth, and that all others before and after him were wrong. The Kalamas could not decide which doctrine they should accept and follow. The Buddha once came to their village and the Kalamas brought up this problem with him, that they did not know which teacher to believe. The Buddha taught them, not to accept and believe anything immediately, what is now the Kalama Sutta. He gave ten basic conditions to beware of in order to avoid becoming intellectual slave of anyone, even of the Buddha himself.

1.    Ma anussavena:do not accept and believe just because something has been passed along and retold through the years. Such credulity is a characteristic of brainless people.

2.    Ma paramparaya:do not accept and believe just because some practice has become traditional. People tend to imitate what others do and then pass the habit along.

3.    Ma itikiraya:do not accept and believe merely because of reports and news spreading far and wide through one’s village, or even throughout the world. Only fools are susceptible to such "rumors", for they refuse to exercise their own intelligence.

4.    Ma pitakasampadanena:do not accept and believe just because something is cited in the pitaka. The word "pitaka" is used for the Buddhist scriptures. Memorized teachings which are passed orally might be a certain kind of conditioned thing, which are under humanity’s control. They can be created, improved and changed by humans hand. The various schools of Buddhism all have their own canons, among which there are discrepancies.

5.    Ma takkahetu:do not accept and believe just because something is correct on the grounds of logic (takka). Logics can go wrong if its data or its methods are incorrect.

6.    Ma nayahetu:do not accept and believe just because something is correct on the grounds of "naya" (deductive and inductive reasoning) alone. Naya is called "philosophy", and it not the highest or absolute wisdom, which is called "panna" or "prajna". It is only a point of view, merely a branch of thought, which reasons on the basis of assumption or hypotheses. It can be incorrect if the reasoning or choice of assumption is inappropriate.

7.    Ma akaraparivitakkena:do not accept and believe just because something appeals to one’s common sense, which is merely snap judgements based on one’s tendencies or thought. Boastful philosophers like to use this method a great deal and consider it to be clever.

8.    Ma ditthinijjhanakkhantiya:do not accept and believe just because something stands up to or agrees with one’s preconceived opinions and theories. Personal view can be wrong or our methods of experiment and verification might be incorrect, and then will not lead to the truth.

9.    Ma bhabbarupataya:do not accept and believe just because the speaker appears believable. Outside appearance and the actual knowledge inside a person can never be identical. We often find that speakers who appear credible on the outside say incorrect and foolish things.

10.  Ma samano no garu ti:do not accept and believe just because the "samana" or preacher, the speaker is "our teacher." The Buddha’s purpose regarding this important point is that no one should be the intellectual slave of someone else, not even to the Buddha himself.

The four Noble Truth:

[1]    "Noble Truth of Suffering":

Lord Buddha enumerated them in sequence, which he described as: (1) new becoming (birth), (2) aging, (3) death, (4) sorrow, (5) lamentation, (6) physical pain, (7) grief, (8) despair, (9) association it the unloved, (10) separation from the loved, (11) not getting what one wants, (12) in brief, the five groups of grasping as follows:

a)    "Form": (Rupa Khandha)

"our physical body", consists of four elements, plus two internal elements.

earth (Pathavi Dhatu), water (Apo Dhatu), fire (Tejo Dhatu), air (Vayo Dhatu) plus consciousness (Vinanna Dhatu) und emptiness (Sunnata Dhatu).

b)    "Feeling": (Vedana Khanda)

There are 3 types of feelings: 1. pleasurable feelings, 2. unpleasurable feelings, 3. neutral feelings.

c)    "Perception": (Sanna Khanda)

There are 6 kinds: 1. sight, 2. sound, 3. odor, 4. taste, 5. tangible object and 6. mind objects (consciousness).

d)    "Thought": (Rupa Cetana)

Relation of the 6 perception: 1. seing, 2. hearing, 3. smelling, 4. tasting, 5. touching und 6. concocted objects, they are pleasurable, unpleasurable or neutral.

e)   "Consciousness": (Vinnana Khandha)

1.    "Eye-Consciousness" (Cakkhu Vinnana),    2.    "Ear-Consciousness" (Sota Vinnana),    3.    "Nose-Consciousness" (Ghana Vinnana),

4.    "Tounge-Consciousness" (Jivha Vinnana),    5.    "Body-Consciousness" (Kaya Vinnana),    6.    "Knowing-Consciousness" (Mano Vinnana)

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Earth-Element: (hard/solid)

The earth element is that which is hard, solid and which includes the hair of the head, the hair of body, nails, teeth, skin, flesh, sinews, bone-marrow, bone, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, undigested food, digested food and excements.

 

Water-Element: (liquid/fluid)

The water element is that which is liqud, fluid and which includes bile, phlegm, pus, blood, sweat,solid fat, tears, liquid fat, spittle, snot, oil of the joints and urine.

 

Fire-Element: (heat/warmth)

The fire element is that which is heat, warmth that is, that whereby one is warmed, one is consumed, one is burned up and whereby what is eaten, drunk, chewed and tasted gets completely digested.

 

Air-Element: (vibration/motion)

The air element is that which is motion, wind and which includes winds going downwards, winds in the abdomen, winds in the bowels, winds that course through all the limbs, the in-breath and the out-breath..

 

Conscousness (Mind)-Element:

Mind is an aspect of dhamma and is the element of the conscience. Here arise the idea of  "I", "Mine", "Me" etc.

 

Emptiness-Element:

This is the state of complete emptiness. Here is no "I", "Mine" or "Me", it is free from defilements. Where ever are no defilements, there is no suffering.

 

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This graphic shows the continouing process at "Contact and Feelings."

If at the moment of Contact and Feeling "Right Understanding" is the leader, all factors of our existence will be right, and the result is "No-Suffering."

If at the moment of Contact and Feeling "Wrong Understanding" is the leader, all factors of our existence will be right, and the result is "Suffering."

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The 3-fold training

 

[1]    "Morality" (Sila)

Sila provides help and definite benefits for those who practice within its framework. The benefits provide a problem-free existence within society for we no longer engage in unwholesome actions such as killing, stealing, sexual misconduct, false speech, the use of intoxicants and so forth.

Sila affords us the freedom to live happily in society and through our practice others are inspired to practice as well. Some refer to this as "Plain Living with High Thinking".

Our lives are composed of three factors: "Body" - "Mental" - "Spiritual".

Sila will allow us to live happily within society. We are speaking here of external happiness. But at the same time our body and mental factors may be anxious or excited, even though we remain problem-free in society. This anxiety arises not from society or external factor, but from our mental factor. To help alleviate this anxiety, we may use the second factor of our Three-fold Training, Samadhi. Samadhi will calm the anxiety experienced in both the body and mental factors.

 

The 5 precepts and virtues.

The Five Precepts are not laws but they are self-training rules that lead to moral practices and right behavior. Since one does not live alone, living in society requires self-awareness, self-control, adaptability, non-violent attitude and good-will.

One should be kind, honest and mindful. Then our society will reach the goal that persons can live together peacefully and in mutual trust.

To live the Buddhist way of life one should avoid doing evil, perform wholesome acts and purify one's own mind.

 

1.    To abstain from killing, and develop loving-kindness and compassion to all living beings.

2.    To abstain from stealing, and develop right means of livelihood.

3.    To abstain from physical (sexual) misconduct, and develop restraint of the senses.

4.    To abstain from lying, and develop truthful speech.

5.    To abstain from intoxicants, and develop restraint and mindfulness.

 

The more one can observe the above Five Precepts and Five Virtues, the more happy and peaceful life one will achieve.

Trying to purify one's own mind from greed, hatred, and delusion step-by-step in daily life is the ideal way for all Buddhists.

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[2]    "Concentration" (Samadhi)

Samadhi translates to mean a mental condition where-by the mind is "stilled" or "fixed" at one point or peak. The qualities of this mental condition are: purity, stability, alertness and activeness.

In Buddhism, there are two bodies, the flesh body and the breath body. The flesh body is influenced and controlled by the breath body. The condition of the body thus depends on the condition of the breath.

After practicing for a while, fixing the mind on one peak or point, having regular long breath, in- and out, our body and mind will begin to calm. When the body and mind have calmed, rapture and happiness will arise, as a result of practicing Concentration Meditation. This, however is merely the rapture and happiness of the nervous system, a physical feeling or sensation. At this point we realize there are two types of happiness: happiness from sensuality and happiness from the practice of Concentration Meditation. Happiness arising from sensuality are extremely short lived and most exhausting for the body and mind. Happiness from Concentration Meditation is a calmer and more refined happiness. The body and mental factor have calmed, and pleasant feelings arise. It can be said that we have experienced "Ceto-Vimutti", the liberation of the mind, the overcoming of "Raga" (lust, greed and passion). Ceto-Vimutti is the highest benefit attainable from the practice of Samadhi Concentration.

 

[3]    "Wisdom" (Panna) / "Insight" (Vipassana)

Our third factor, Spiritual suffering and no-suffering depends on Panna, Wisdom. In Buddhism there are two levels of Wisdom or Right Understanding: first, Wisdom realized from the Four Noble Truth, Ariya Sacca, second, Wisdom realized from the Law of Dependent Origination, Paticca-Samuppada.

 

Wisdom realized from the Four Noble Truth, Ariya-Sacca is as follows:

1.    To fully realize through Spiritual experience the condition of suffering: conditions of torment and anxiety, or the inability to realize real peace in both, the positive and negative conditions of mind.

2.    To fully realize the cause of suffering: suffering comes from desire and attachment at the moment of contact and feeling which starts with ignorance or misunderstanding, and leads to various types of suffering.

3.    To fully realize Nirodha as the calm, clear, cool mind attained from practicing the Noble Eight-fold Path, Ariya-Magga. One who has realized the Four Noble Truth, Ariya-Sacca, thoroughly, can only perform in the Right-Way, the Noble Eight-fold Path.

The Law of Kamma

What is kamma?

Etymologically, the Pali word kamma (Sanskrit: karma) is derived from the root "kam" meaning "to do," "to commit," or "to perform." Kamma literally means action, something we do or perform. But according to the Buddhist philosophy, not all actions are designated kamma; only those actions that are volitionally motivated are called kamma. The Pali word for volition is cetana. It is the most crucial conditioning factor behind human actions and determines the nature of such actions. The Buddha has clearly explained: "Monks, volition do I call kamma. Having willed, man commits kamma through body, speech, and mind." In his Abhidhammasamuccaya, Asanga, an eminent Mahayana commentator, defines volition as "mental construction or mental activity, the function of which is to direct the mind in the sphere of virtuous, evil, and neutral activities."

The doctrine of kamma is based on the principle of causality or the law of cause and effect. It is the natural law of morality, which asserts that an intentional action will lead to a result proportionate in nature and intensity to that intention. Kammically productive actions are those which are based on skillful or unskillful volition. The Pali word for skillful is kusala, which is variously translated as wholesome, good, meritorious, virtuous, and intelligent. The Pali word for unskillful is akusala, translated as unwholesome, evil, bad, deleterious, unvirtuous, and unintelligent. A skillful action produces a result which is desirable, good, and happy, while an unskillful deed brings about just the opposite. As the Buddha has eloquently declared : "Just as the seed is sown, so will the fruit be obtained. The doer of good receives good; the doer of evil receives evil."

Often the word kamma is used not only in reference to an intentional action, but also, wrongly, to indicate the result thereof. This kind of confusion is common even among the educated, not to mention the untrained, who tend to be rather indiscreet in their choice of terms. Kamma means an action, never its result. The Pali words for the result are phala, vipaka, or kammavipaka. It is important to be aware of this distinction to avoid misunderstandings about kamma.

Skillful or unskillful intention constitutes the motivation underlying the performance of an action. When there is an intention to perform kamma, there arises volitional energy that provides a moving force for the action, whether wholesome or unwholesome, depending on the kind of volition at the moment. This action may be expressed through any of the three channels of body, speech, and mind. In fact, it is intention that conditions man's action and constitutes the basis for all mental formations.

 

The law of kamma and moral justice

The law of kamma has nothing to do with the idea of moral justice. Although some scholars try to claim their common origin or confuse them through analogy, there is no justification for such efforts. To begin with, the theory of moral justice is grounded on the assumption of a supreme being or a so-called creator God, the lawgiver who sits in judgment over all actions. It is he who is believed to mete out justice, giving punishment to sinners and rewards to believers as the case may be. But the meaning of the expression 'moral justice' in theistic religions is ambiguous, and history has shown that much injustice has been made in the name of moral justice. The criteria for defining moral justice are, to say the least, rather arbitrary and subjective. Often they serve only as a pretext for righteous bigotry and political opportunism, with decidedly self-defeating effects.

The law of kamma, on the other hand, is a natural law. It is a law of cause and effect, of action and reaction. The law of kamma operates on its own, requiring no assumption of a God, and has nothing to do with the idea of reward or punishment. In fact the concept of justice is irrelevant, a mere expedient in the cause of convenience of expression, a convention. Of course, the law of kamma operates with full and perfect justice, but that is quite a different matter from the concept of justice as understood in theistic religions. When the Buddha says, "The doer of good receives good, the doer of evil receives evil," he is not passing a judgment of reward or punishment, but simply stating the fact of how the law of kamma operates. If you fall down from a tree and break your leg, it is not a matter of justice or punishment, but simply the operation of the law of gravity, a natural law which we all are subject to. Likewise, if you eat good food and remain healthy, your health is only natural, not a reward given to you by some supreme being. Whether a supreme being exists or not, you will remain healthy and strong if you treat yourself properly in accordance with the law of nature. Of course, we may refer to the broken leg as a punishment and good health as a reward, but that is just a way of talking. The law of kamma operates in much the same manner, the difference being that it functions within the framework of morality, based on the principle of cause and effect.

There are those who assert that it is God who made all these laws, and if the law of kamma were true, it must also have been created by God. We can see that the introduction of God into the subject only serves to confuse and obscure the issue. Historically, the Buddhist doctrine of kamma was first condemned by Christians as the teaching of Satan, or a heretic view at best. However, with better understanding and the subsequent realization of the sound logic and validity of this particular doctrine, some Christian scholars have compromised by reducing it to one of the 'Laws' established by the 'Father in Heaven.' This maneuver calls to mind the practice of Hindus of old who first condemned the Buddha and later reduced him to one of Vishnu's incarnations. But since the existence of God is as yet a matter of conjecture, such a claim does not hold much weight and may serve only to divert us from pursuing the subject in the right direction.

 

Results of kamma

Kamma can be committed through the three doors or channels of action: actions done through the body, such as giving things in charity, killing, stealing, or taking narcotic drugs, are called bodily actions (kayakamma); those performed through speech, such as telling the truth, lying, or using abusive language, are called verbal actions (vacikamma); those performed through the mind, such as indulging in hateful thoughts or practicing concentration and insight meditation, are called mental actions (manokamma).

Most people do not see thoughts as a kind of action and fail to realize how they can be anything more than mere subjective phenomena. But it is interesting to note that Buddhism not only lists the function of the mind as constituting a kind of action, but gives it prime significance. According to Buddhism, it is through mental action that man can be elevated to the highest stage of spiritual development, and it is again through mental action that he will be tempted to commit the most heinous crime. Thus cultivation of mind occupies the most important place in the Buddhist scheme of spiritual training.

A volitional action, good or bad, skillful or unskillful, is bound to produce some appropriate result one way or another. Sometimes the consequences of an action are immediate and explicit; sometimes they are not. This really depends on many factors. Some actions may bear fruit in the present life, others may bring results in some future lifetime. However, the most immediate and obvious result of an intentional action can be observed at the time the deed is committed. A good deed, for instance, results in the doer being a good individual, and a bad action renders him a bad one. This is the law of kamma in operation right at the time an action is performed, which can be empirically experienced.

Says the Buddha: "All sentient beings are the owners of their kamma, inheritors of their kamma, born of their kamma, related to their kamma, supported by their kamma. Kamma is that which divides beings into coarse and refines states."

Law of nature - five conditioning factors

The law of nature has been explained by Buddhist commentators as consisting of five distinct aspects. Underlying all these aspects is the principle of causal dependence and its expression in various modes of relationship. All things exist and operate, or cease to exist, in accordance with these five aspects of the law of nature. They are the principles by which the world and all its phenomena are regulated and controlled. The Pali term is niyama, which literally means 'certainty,' the fixed order of nature. According to this, specific conditions inevitably determine certain corresponding results or effects, and each determinant may simultaneously interact with the others and be likewise determined by them.

The first aspect of the natural law is its "physical inorganic order" (utuniyama). This concerns physical phenomena that take place on account of natural conditions, such as seasonal cycles, heat and cold, rain or snow, flowers blooming in spring and drying up in time of drought, and wax melting with the heat and hardening with the cold.

The second is that of the "physical organic order" (bijaniyama), which refers to the natural law pertaining to heredity, the transmission of hereditary character and the genetic processes. The natural law of physical organic order can be observed in such phenomena as how a particular kind of tree grows from a certain seed, how fruits taste according to their species, how children bear physical resemblance to their parents, and how animals, birds, and insects, look, live, reproduce, and behave in certain ways according to their species.

The third aspect of natural law concerns the "nature and functions of mind" (cittaniyama), such as the mental perception of sense-objects, the experience of sensations, the various mental processes that take place from moment to moment, the rising and cessation of consciousness, the attributes of mind and mental concomitants, hypnotic experiences, and mental states in varying levels of development.

The fourth aspect of natural law is a moral one. This is the "principle of kamma, or the law of action and result" (kammaniyama). It specifically refers to the process of volitional activities and explains how certain actions lead to corresponding consequences, why people are born with certain peculiarities of character, and human behavior in the context of mental construction and proliferation. The law of kamma is based on the axiomatic principle that all actions inevitably lead to results proportionate in nature and degree to the deed.

The fifth aspect of natural law is the order of the norm, the "all-encompassing law of causality and conditionality" (dhammaniyama) that regulates and controls all phenomena and governs the interrelatedness and interdependence of all things. This order of the norm is manifest in how things change and decay, how life is characterized by birth, old age, disease and death, how all existential realities are marked by the three characteristics of impermanence, unsatisfactoriness, and non-substantiality, how the law of gravity operates, how the sun rises in the east and sets in the west, how the whole cosmic order exists and functions, and so on.

As can be seen, kamma constitutes but one aspect of natural law. The simplistic supposition that all life experiences are due to kamma is therefore incorrect. Understanding these different underlying elements in the physical and psychical spheres helps us to gain a clearer understanding of how a single event may have resulted from more than one cause and how different determinants may synchronously be involved in conditioning certain phenomena or experiences. Usually, when more than one principle is at work, the more predominant one will prevail. For example, extreme temperature (utuniyama) may influence the conditions of the mind (cittaniyama) and cause one to feel ill at ease. Or strong will power (cittaniyama) may temporarily override the effects of negative environments (utuniyama) and the results of kamma (kammaniyama).

Mind Development by practicing Meditation

There are basically two kinds of meditation: "Samadhi" and "Vipassana".

a)    "Concentration Meditation" (Samadhi). Concentrated attention on a single selected object of meditation, which leads to tranquillity of the mind and finally to "one-pointedness." Advanced Meditators will realize 4 states of Concentration "Jhana - Absorption", such as:

1.    In the first jhana, the mind is characterized by five factors; a) initial application of mind (vitakka), b) sustained application of mind (vicara), c) rapture (piti), d) pleasure (sukha) and e) one-pointedness (ekagatta).

2.    In the second jhana, the first two factors are discarded, leaving only:     rapture (piti), pleasure (sukha) and one-pointedness (ekaggata).

3.    In the third jhana, rapture (piti) is discarded, leaving only:   pleasure (sukha) and one-pointedness (ekaggata).

4.    In the fourth jhana, the mind has only two main factors: equanimity (upekka) and one-pointedness (ekaggata).

These four levels of jhana are sometimes referred to as the jhana of form, or the concrete jhana (rupajhana) to distinguish them from the formless levels of jhana, which are more or less extensions of the fourth jhana. The formless jhana do not have any concrete object of meditation, but build around abstract themes. They are the sphere of infinite space (akasanancayatana), the sphere of infinite consciousness (vinanancayatana), the sphere of nothingness (akincannayatana) and the sphere of neither perception nor non-perception (nevasannanasannayatana).

 

If mindfulness is concentrated on the breath, there are two types of meditation:    Anapanasati and Anapanasati-Bhavana, is the form of meditation The Buddha would dwell-in frequently before and after His Great Awakening.

Anapanasati is Mindfulness "on" the breath while breathing in and breathing out. If it is translated to mean, mindfulness "on" the breath, while breathing in and breathing out, only the activity of the breath will be realized (in and out) as the final result.

Anapanasati-Bhavana means to take one Truth or Reality of Nature and then observe, investigate and scrutinize this Truth or Reality within the   mind "with" every inhalation and every exhalation. Thus, mindfulness "with" breathing allows us to contemplate any important Natural Truth while breathing in and breathing out.

Anapanasati-Bhavana can be compared with Satipatthana, the Four Foundation of Mindfulness.

Satipatthana:

To contemplate the body, in the body. This means contemplating the concoction of the breath of the body in the flesh body.

To contemplate the feelings within the feelings. By this we mean to contemplate each feeling as it arises and conditions the mind.

To contemplate the Mind, within the Mind. This means we now know and can calm all conditions of the mind.

To contemplate all Dhamma in Dhammas. This means to realize the Truth in All Things. We contemplate the feelings and the mind, not merely calming them, but actually contemplating, scrutinizing, investigating and finally realizing them. The characteristic of all feelings are contemplated, especially those of rapture and happiness, with every inhalation and exhalation. At this point, it will be realized that All Feelings are characteristically impermanent, suffering and non-self.

ANAPANASATI-BHAVANA-MEDITATION

 

4x4 Groups

16-Step-Meditation

 

Group 1 of 4

The first four steps have the development of concentration (samadhi) as their goal. At this level the practice refines the breathing by making it subtle and calm, with the result that samadhi is developed.

 

Step 1

When breathing out- and in long, fully comprehend,* "I breath out- and in long".

(*The word "fully comprehend" means that there is mindfulness "sati" and clear comprehension "sampajhanna" with every moment of contemplating the breath in all of its aspects.)

Step 2

When breathing out- and in short, fully comprehend, "I breath out- and in short".

Step 3

One will train himself, "fully experiencing all bodies,* I will breath out- and in."

(*Body means the breath, especially in its aspect of conditioning the other physical bodies. Knowing "all bodies" refers to knowing all characteristics of the breath, "short-long, coarse-fine, calm-agitated", how these condition the flesh body and their natural process of change.)

Step 4

One will train himself, "calming the body-conditioner,* I will breath out- and in."

(*As the breath becomes calmer and finer, the conditioner of the body will also become also become calmer, then the mind will become calm to the point of concentration (samadhi), and finally the level of "jhana.")

Group 2 of 4

The second four steps examine or contemplate the rapture (piti) and happiness (sukkha) which arise from the concentrated mind. In this way one learns what gives rise to thinking, distractions, mental restlessness and so on. The meditator begins to know what conditions the mind.

 

Step 5

One trains himself "fully experiencing satisfaction,* I will breath out- and in."

(*Often translated as rapture "piti" or contentment os one of the factors of absorption "jhana". Know what it is like and how it conditions the mind with every breath.)

Step 6

One trains himself "fully experiencing happiness,* I will breath out- and in."

(*Happiness, joy, bliss "sukkha" is an other factor of absorption. Know what it is like and how it conditions the mind with every breath.)

Step 7

One trains himself "fully experiencing the mind-conditioner,* I will breath out- and in."

(*Know how feeling "vedanna", especially satisfaction and happiness conditions the mind with every breath.)

Step 8

One trains himself , "calming the mind-conditioner,* I will breath out- and in."

(*Know how it is when feelings condition the mind less and less, until the moment when nothing conditions the mind, i.e., there is no feeling "vedanna", no perception "sanna" and no thought "vitakka" in that moment.

 

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Group 3 of 4

The third four steps specifically examine or contemplate the mind and its varied manifestations. Here the meditator tries to control the mind in this or that way, looking at the mind as he/she pleases.

 

Step 9

One trains himself, "experiencing the mind,* I will breath out- and in."

(*Know exactly how the mind is at this moment: spotless or clouded, calm or agitated, ready to examine "dhamma" or not ready.

Step 10

One trains himself, "gladdening the mind,* I will breath out- and in."

(*Know how the mind comes to the state to enjoy "dhamma.")

Step 11

One trains himself, "concentrating the mind,* I will breath out- and in."

(*Expertly watch the concentrated mind in order to see its characteristics and their extent.)

Step 12

One trains himself, "liberating the mind,* I will breath out- and in."

(* Watch the mind that is free from attachment to anything whatsoever, see its characteristics and their extent.)

 

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Group 4 of 4

The last four steps examine or contemplate impermanence. This is a matter of insight (panna) and not simply a matter of the mind (citta). Insight contemplates the impermanence until the mind becomes fed up and detached to the point of liberation.

 

Step 13

One trains himself, "constantly contemplating impermanence* (in all objects of attachment), I will breath out- and in."

(*Use the concentrated mind to examine impermanence continuously, until seeing the unsatisfactoriness, egolessness and voidness of all conditioned things with every breath.)

Step 14

One trains himself, "constantly contemplating fading away* (of attachment), I will breath out- and in."

(*Examine and realize the condition of the mind being tired of and dispassionate toward the things which it had been deluded into desiring and attaching to, with every breath.)

Step 15

One trains himself, "constantly contemplating the total cessation* (of attachment), I will breath out- and in."

(*Examine and realize the complete extinction of attachment that is "Nibbana" – the end of suffering "dukkha". Then maintain it as the constant object of the mind.

Step 16

One trains himself, "constantly contemplating the letting go* (of attachment), I will breath out- and in."

(*Examine and realize that all conditioned things are freed from attachment. This is the state that arise in the moment of path fruition "maggha-phala."

 

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At the end of step 4, there is a trick or technique existing of five exercises to manipulate or calming the breath.

a)    While breathing in, mindfulness is fixed upon the breath as it travels from the entrance of the nose to the navel. While breathing out, mindfulness is fixed upon the breath from the navel to the entrance of the nose.

b)    Watching or being guard at the entrance of the nose. When the incoming and outgoing breath makes contact with the nostrils, do not follow it. Juts be mindful of it at that point.

c)    After watching as guard at the nose entrance for a while, one can move on to the third exercise, which is called "giving rise to a mental image (nimitta). The nimitta is a mental image which can been seen only with the eye of the mind. It will rise at the point where the watching mindfulness has been established, at the entrance or tip of the nose. At this stage of the practice, the watching becomes so firm and fixed that an image arises. The mental image is similar to seeing stars when the eyes are closed. The mind creates this image to serve as a point on which to fix the mindfulness in order to continue the practice.

d)    The fourth exercise is "controlling the acquired sign." One focuses on the acquired sign, whatever appearance it has, then changes it in any way that one chooses. The mind which is now very calm and subtle, causes the changes in the nimitta. It changes with every in-breath and out-breath. The meditators mind gradually, gently and carefully changes the acquired sign by making it float toward or away from one, or by making it smaller and smaller or larger and larger, or making it change color, shape, location orr in any other way at all.

Important:

If you think any of this is really happening – that is, happening independently of the mind of the meditator – then, indeed, one may go mad. But if one realizes, that it is just happening as a result of a manipulative technique used to make the mind ever more calm and subtle, then there will be no problem. If you can do it, fine, if you cannot do it, fine. There is no danger of madness involved.

e)    The fifth exercise, the development of "jhana" is accomplished by becoming adroit in the patibhaga-nimitta. Now the five factors of absorption will manifest themslves:

1.  

   applied thought (vitakka), means, the mind is firmly and quietly locked on to one single object – the counterpart sign.

2.  

   sustained thought (vicara), means, the mind thoroughly knows and is imbued with the sign.

3.  

   rapture (piti), means, in that very moment, probe the feelings that is rapture – the rapture of satisfaction, which is free from all sensual desire.

4.  

   happiness (sukkha), means, in that very moment, probe the feelings that is happiness. There is an intense joy and sublime bliss, which is called happiness.

5.  

   one-pointedness (ekaggata), means, the mind is fixed to a singe point. Without distraction or disturbance it is directed only to its sign.

If one is able to enter the first "jhana" it means that one has been able to completely calm the body-function, i.e., the breathing, making it calm and peaceful.

b)    "Insight Meditation" (Vipassana). Concentrated attention on the "characteristic of feelings" or "concocted emotions" that arises at the moment of contact or by instinct. Vipassana brings out "spiritual insight" or wisdom, by realizing the nature of all feelings or concocted emotions are "impermanent", "suffering" and "non-self." To practice Vipassana, Jhana is not necessary. As a matter of choice, one can do vipassana through three kinds of concentration: 1. khanika-samadhi (momentary-concentration), 2. upacara-samadhi (access-concentration) and 3. appana-samadhi, which is actually  "jhana" (absorption/full-concentration.) The jhana-attainer uses jhana by first attaining jhana and then withdrawing from the jhana to do Vipassana by contemplating the jhana mental factors or any other mental states or physical processes that occur in the mind and body.

VIPASSANA - Insight Meditation

The Sixteen Stages of Insight Knowledge

1.     Namarupapariccheda nana:    knowledge of the distinction between mentality-corporeality (namarupa).
2.     Paccayapariggaha nana:    knowledge of the discernment of the conditions of mentality-corporeality.     knowledge of the discernment of the conditions of mentality-corporeality.     knowledge of the discernment of the conditions of mentality-corporeality.
3.     Samasana nana:    knowledge of comprehension of mentality-corporeality as impermanent (anicca), suffering (dukkha) and not-self (anatta).     knowledge of comprehension of mentality-corporeality as impermanent (anicca), suffering (dukkha) and not-self (anatta).     knowledge of comprehension of mentality-corporeality as impermanent (anicca), suffering (dukkha) and not-self (anatta).
4.     Udayabbaya nana:    knowledge of contemplation of arising and falling (of formations, or mentality-corporeality).     knowledge of contemplation of arising and falling (of formations, or mentality-corporeality).     knowledge of contemplation of arising and falling (of formations, or mentality-corporeality).
5.     Bhanga nana:    knowledge of contemplation and dissolution.     knowledge of contemplation and dissolution.     knowledge of contemplation and dissolution.
6.     Bhaya nana:    knowledge of the fearsomeness.     knowledge of the fearsomeness.     knowledge of the fearsomeness.
7.     Adinava nana:    knowledge of contemplation of the fault of formations.     knowledge of contemplation of the fault of formations.     knowledge of contemplation of the fault of formations.
8.     Nibbida nana:    knowledge of contemplation and disenchantment.     knowledge of contemplation and disenchantment.     knowledge of contemplation and disenchantment.
9.     Municitukamyata nana:    knowledge of desire and deliverance.     knowledge of desire and deliverance.     knowledge of desire and deliverance.
10.     Patisankha nana:    knowledge of relative contemplation.     knowledge of relative contemplation.     knowledge of relative contemplation.
11.     Sankharupekkha nana:    knowledge of equanimity toward all formations.     knowledge of equanimity toward all formations.     knowledge of equanimity toward all formations.
12.     Saccanulomika nana:    knowledge of conformity (with reality / the Four Noble Truth).     knowledge of conformity (with reality / the Four Noble Truth).     knowledge of conformity (with reality / the Four Noble Truth).
13.     Gotrabu nana:    knowledge at the moment of "changing of lineage" (from unenlightened being to Noble One).     knowledge at the moment of "changing of lineage" (from unenlightened being to Noble One).     knowledge at the moment of "changing of lineage" (from unenlightened being to Noble One).
14.     Magga nana:    knowledge of the Path.     knowledge of the Path.     knowledge of the Path.
15.     Phala nana:    knowledge of the Fruit.     knowledge of the Fruit.     knowledge of the Fruit.
16.     Paccavekkhana nana:    knowledge of reviewing.     knowledge of reviewing.     knowledge of reviewing.

The Functions of Consciousness

1. Patisandhi:    re-linking.

2. Bhavanga:    life-continuum, latent consciousness.

3. Avajjana:    apprehending, averting.

4. Dassana:    seeing.

5. Savana:    hearing.

6. Ghayana:    smelling.

7. Sayana:    tasting.

8. Phusana:    contacting, touching.

9. Sampaticchana:    receiving.

10. Santirana:    investigating.

11. Votthapana:    determining.

12. Javana:    apperception, impulsion.

13. Tadalambana:    retention, registration.

14. Cuti:    decease, shifting.

The 4 characteristics of the Mind:

• Restless, always running from here to there searching for an "anchor" on which it may rest, i.e.: pleasant sight, sound, smell, taste and touch.
• Vacillating, unable to remain in any condition for a long time, like a monkey, who cannot remain for a long time in the same posture.
• Difficult to control, it is difficult for a person to make the untrained mind obedient to the will.
• Difficult to desist, it is difficult for a person to prevent the untrained mind from falling into useless and unwanted thoughts.

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Good to know.

In order to achieve good results, meditation should be practiced regularly. Good timing is i.e., early in the morning, after meals or before going to bed. A good place could be where the meditator is not disturbed by noises or any other disturbances. Meditation can take place in the open air or inside of room.

If while meditation any phenomena arise such as: noises, sights, thoughts, smells, tastes or feelings, just acknowledge them, like "seeing", "hearing", "thinking", "smelling", "tasting" and "feeling". Do not add anything to any of the arising phenomena, such as: "I see", "I hear" ..., "I like it", "I don't like it" etc, just acknowledge. After acknowledging, just bring the attention back to the meditation object, "breathing in and out".

Continue Sitting Meditation:

A meditator is advised to sit in the manner as Lord Buddha image in meditation posture. Sit cross-legged the right leg on the left one, putting the left hand on the lap and the right hand on the left hand. The body is erect, mindfulness to be established and fixed on the meditation object, the breathing.

"Concentration Meditation" (Samadhi). Fixing the attention on the tip of the nose one observe the sensation of "in- and out breath". One can also fix the attention to the abdomen and observe the sensation of "rising and falling" of the abdomen. Which ever sensation is dominating can do. After a time, body and mind (mental factor) become calm. Usually the ordinary or undisciplined mind will wander from one thought or memory to another. After fixing the mind on the average breath for a time, the mind will become calm and concentrated. When body and mind have calmed, rapture and happiness will arise. This happiness is a physical happiness, resulting from the practice of Concentration Meditation. At this point we realize that there are two forms of happiness: a) the happiness that arise from sensual or sexual pleasures and b) and happiness resulting from the practice of Concentration Meditation. Happiness from sensuality or sexuality causes the body and mind to be anxious and tired, lacking real peace. From happiness of Concentration Meditation, the body and mind will be calm and peaceful.   

Practitioners with Wisdom, can realize happiness by "Insight Meditation" (Vipassana) and fully comprehend rapture and happiness as characteristically impermanent, suffering and non-self and refrain from attaching to anything, even happiness. After body and mind have calmed and rapture and happiness have arisen, we let go rapture and happiness and note mindful each phenomena arising inside of body and mind. By doing so, we realize that every phenomena has the characteristic of "non-self", "impermanent" and "suffering", and we let go of every phenomena arising in body and mind.

"Concentration Meditation" (Samadhi) solves the problems of the Body and Mental Factor. "Insight Meditation" (Vipassana) solves the problems of the Spiritual Factor. Suffering and No-Suffering are based on Spiritual Factor.

There are two types of Suffering: Physical Suffering and Spiritual Suffering. Physical  suffering comes from "sense contact" (eye/form, ear/sound, nose/odor, tongue/taste and body/tangible object) with an unpleasant object. Spiritual suffering comes from (mind/mental object) such as "desire" and "attachment" at the moment of contact and feeling in accordance with the Law of Dependent Origination.

Having sat through the intended period of time or feeling that he has sat long enough, the meditator may change the posture, by continuing with "Standing, Walking, Turning Meditation".

The Law of Karma

The Law of Karma affects the entire world, the universe and beyond, because it is a natural phenomenon. It is the Law of Nature. Karma in relative terms means Action, and includes bodily action, verbal action and mental action. Karma is an action motivated by defilement or ignorance. The Law of Karma is nothing than the Law of Nature expressed in terms of action.

The Law of Karma is a Law or formula that falls under the category of Science in that it can be proven in every aspect. On this level, the Law of Karma or Action can be divided into two broad categories:

a)    The Law of Action pertaining to purely natural phenomena.

b)    The Law of Action pertaining to human activities.

To a):    All things exist in accordance with the natural laws of actions. Why does the moon orbit around the earth? Why does the earth orbit around the sun? Why does it rain so much that there are floods and many people lose their lives? Why is it that having been born, we must suffer with sickness, old-age and death? Why is it if we plant beans seeds we get beans and if we plant rice seeds we get rice? All these things take place in accordance with the Law of Karma, the natural Law of Cause and Effect. All natural phenomena without exception exist in accordance with the Law of karma, the Law of Action. It can be expressed as "Results correspond to Causes".

To b):    Human beings perform actions and become involved with the Law of Karma for reasons of survival or perceived benefits. Their actions may be separated into three categories:

1.    The Law of Karma for the Survival and Well-being of Body and Mental Factors.

For the body to be maintained in an appropriate state of well-being one must act in accordance with the Law of Karma. If one wants to have good health, then one must create the necessary conditions for it by eating nutritious foods, exercising, and having adequate rest, resulting in good digestion, a cheerful disposition, and being free from illness. If one wants a sharp mind, to study well, and requires a calm body and mental factor, one must practice Concentration Meditation or Tranquility Development. The Law of Karma in these cases is: "Causes determine effects. Effects correspondent with causes."

Here we are looking at the survival and well-being of the physical and mental aspect, not concerning the Spiritual aspect.

2.    The Law of Karma for the Social Weal.

This point is concerned with the non-violence on the social level, for the survival of society. If we want society to live together in peace and harmony, we must do good and refrain from doing evil. The Law of Karma in this level is: "Good actions yield good results. Bad actions yield bad results."

As societies have established conventions as to what is good and what is evil, actions have immediate consequences. Most societies consider physical violence, stealing, adultery, harmful or dishonest speech and the use of intoxicants as bad. Anyone who insists or indulging in such things causes bad results immediately, such as creating agitation and unrest in society and negative imbalance in themselves. Seeking to help others, speaking things of benefit to the listener, advising and instructing others in true and useful endeavors, paying respect to the noble and wise are examples of actions that society considers to be good. Anyone who performs such actions gives rise to immediate results. They maintain non-violence, peace and harmony in society. It is society that gains or loses benefits.

The welfare or decline of a society is thus dependent upon good and bad actions of each of its members.

 

3.    The Law of Karma for Spiritual Survival.

If one demands the welfare or survival of the Spiritual Factor, the State of No-Suffering, then it is imperative that one studies the Law of Karma, for it Karma that determines the arising or non-arising of suffering. The Law of Karma is the Law of Nature, the Law of Conditionality. It is not derived from any divine faith or mysterious power. Suffering and No-Suffering is then solely a matter of the state of mind, whether or not there is defilements or ignorant intention present. There is no "external entity" handing out punishments or commendations. It can be seen that although peoples' physical bodies and mental factors may differ, everyone's Spiritual Factor is the same.

"The Original Mind is luminous; it is tarnished by visiting defilements."

"The Original Mind is luminous; it is untarnished due to absence of visiting defilements."

"Ignorant intentions" or defiled actions give rise to suffering.

"Wisdom intentions" or actions performed with Right-mindfulness do not give rise to suffering.

A Comparison between "Dhamma"

and the "God" of Creationist Religions

As human beings of this Universe, we are all friends or associates in birth, existence, old-age, death and suffering. A mutual understanding between All human beings is of utmost importance. The following is a comparison of similarities between Dhamma and God. There will those who agree and those who disagree.

1.    Dhamma, in the first meaning, is the appearance or phenomena of everything, both name and form, existing in the Universe and beyond. This can be compared with the Body of God, for All Things, organic and inorganic, are contained in the Body of God. Thus, the immense Body of God can overcome everything.

2.    Dhamma, as the Law of Nature, can be compared with the Spirit of God, the Light, the Holy Ghost, the Word of God, and so on. It is invisible, yet possesses the great or immense power to create everything. Everything arises, exists, and passes away under the Spirit of God, and was the First Cause, appearing before All Things. Some may question why God created Light on the First Day, but created Sun and Moon on the fourth day. The answer is, The Light is the Light that eliminates the darkness of the Universe to create everything. It is not merely the light of the sun and moon.

3.    Dhamma, as the duty to be performed in accordance with The Law of Nature can be compared with The Demands or the Commandments of God. The Demands of God must be performed by the Son of God in accordance with the Spirit of God, or the Word of God for the survival of everything.

4.    Dhamma, as the result of the performance of duty in accordance with that Law of Nature, can be compared with the Punishment or Rewards of God. If we practice in the Wrong-Way, by not believing in God, God will punish us with suffering, rendering us incapable of realizing real peace and salvation. But with the Right Practice, God will give us rewards, meaning, we will be given the Ultimate happiness and peace of human beings.

In conclusion:    The Son of God must believe in God and perform duties in accordance with the Demands or Commandments of The Spirit of God. God the Father at that time will give you rewards.

The nine attributes of a Buddha

Dhamma the Law of Nature

"Triple Gems"

Triple Gems,    meaning: "Buddha-Dhamma-Sangha". The relationship of Buddha, Dhamma and Sangha on three different levels:

 

1.    Buddha,     a Statue, Amulet, Image, or other Object Symbolic of The Buddha.

2.    Buddha,     the Historic Person: a Prince from North of India. The Founder of Buddhism. Taught Nirodha, the Way of No-Suffering, Nibbana.

3.    Buddha,     the State of Clear, Clean, Calm, Cool Mind.

 

1.    Dhamma,     the Original Text, "the Palm Laves", the Sacred Text: the Ti-Pitaka, the Buddhist Bible.

2.    Dhamma,     the Teachings of the Buddha. Theory for Study: the Four Noble Truth, the Law of Dependent Origination, the Noble 8-fold Path, etc.

3.    Dhamma,     the State of Clear, Clean, Calm, Cool Mind.

 

1.    Sangha,     the Traditional and Formal Bikkhu or Bikkhuni, shaved heads and yellow robes.

2.    Sangha,     the Original Disciples of The Buddha. The four Pairs of Holy Persons. The Community of Well-Practiced Persons.

3.    Sangha,    the State of Clear, Clean, Calm, Cool Mind.

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Wheel of life

Law of Dependent Origination (Paticca-Samuppada)

Paticca translates to mean "dependent". Samuppada translates as "arising completely". Paticca-Samuppada translates "arising as the result of complete dependence". First there must be a cause and supporting factors. When complete dependence occurs between this cause and supporting factors, Suffering arises.

The Law of Dependent Origination, (Paticca-Samuppada) is the "HEART of Buddhism", expressing the Way Suffering arises or does not arise. The Law of Dependent Origination reveals the Law of Nature leading to suffering and the Law of Nature for maintaining the mind in the State of No-Suffering. Every cause and supporting factor in this aspect of the Law is the process of action and reaction, or cause and effect; "Depending on This, arises This."

The wheel of life or the chain of dependent origination exist of 12 limbs.

If "Ignorant contact" occurs between the six sense organs and six sense objects, everything arises, Suffering, Dukkha.

If "Wisdom contact" occurs between the six sense organs and six sense objects, nothing arises, Emptiness, Sunnata

 

"Past Causes"

1.    Upon "Ignorance" = ignorance of the truth, or things as they are; being deluded by nominal realities; the ignorance behind beliefs; lack of wisdom; failure to understand cause and effect. >>

2.    Upon ignorance "Voiltional Impulses" = mental activities; wilful intent, intention and decision, and their generation of actions; the organization of the thinking process in accordance with the accumulated habits, abilities, preferences, and beliefs;the conditioning of the mind and the thinking process. >>

 

"Present Effects"

3.   Upon voiltional impulses "Consciousness" = the awareness of sensations, namely: seeing, hearing, smelling, tasting, touching and cocnizing; the basic climate of the mind from moment to moment. >>

4.    Upon consciousness "Body and Mind / Name and Form" (the animated organism) = the presence of body (corporeality) and mind (mentality) within awareness; the state of co-ordination between the body and the mind to function in line with the stream of consciousness; the bodily and mental changes as the result of mental states. >>

5.    Upon body and mind / name and form, "Six Sense base" = the functioning of the sense bases. >>

6.    Upon six sense base "Contact" = the point of contact between awareness and the outside world. >>

7.    Upon contact "Feelings" = pleasant feelings, painful feelings, neutral feelings, indifferent feelings >>

 

"Present Causes"

8.    Upon feelings "Craving" (desire) = desire to seek for pleasant sense objects and to escape the unpleasant. Craving is of three kinds: wanting to have and enjoy, wanting to be and wanting to destroy or to be rif of. >>

9.    Upon craving "Clinging" = attachment and grasping to either pleasant or unpleasant feelings, to the conditions of life, which precipitate such feelings, and the attitudes toward those things in terms of their potential to satisfy desires. >>

10.  Upon clinging "Becoming" (existence) = the entire process of behaviour generated to serve craving and clinging (kammabhava - active process); also the conditions of life resulting from such forces (upapattibhava - passive process). >>

 

"Future Effects"

11.   Upon becoming  "Birth" = clear recognition of emergence in a state of existence; identification with states of life or modes of conduct and the resulting sense of one who enjoys, occupies or experiences them. Birth can mean birth of a spontaneously born new mind and new body, but also birth in a womb of a female. >>

12.   Upon birth "Aging and death" = the awareness of separation, or or deprivation of the self from a state of existence or identity; the feeling or threat of annihilation or separation from such states of being; from there the resulting experience of sorrow, lamentation, pain, grief and despair (even in the most subtle forms). Aging means, the new mind and the new body now begin to fade away, because of their impermanent nature. Death is the complete extinction of the new mind and new body.

At this point the neutral mind and calm body appear once again. This does not happen in a next womb birth or during rebirth or reincarnation, but here and now.

The above "Wheel of destruction" consists of 12 lower limbs and 13 upper limbs. The upper limbs show "skilful conduct", "faith" and "wise reflection", which lead to gladness > rapture > calmness > happiness > concentration > knowledge and insight into way things are > disenchantment > dispassion > knowledge of liberation. Finally the 4 outflows: a) avijjasava, delusion or ignorance, not clearly knowing the meaning of things as they are, which leads to the perception of self. b) bhavasava, the concern for the existence and preservation of the self, its identities and desired situation. c) ditthasava, views, beliefs and way of thinking and d) kamasava, the concern for desires for the five kinds of sense objects (sights, sounds, smells, tastes and bodily sensations) will be destroyed

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This was a short and brief discourse through basic Buddhism. Interested in more details?

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