Dharma - The Way Things Are
The real experience of a spiritual practitioner - an account of the one universal Law (Dharma) which is the essence of the teachings of Buddhism, Yoga, and Taoism.
Essay:
https://t.me/Dhamma_Gaveshi/17
Questions:
https://t.me/+A4OYBz4paHZkY2Iy
Essay:
https://t.me/Dhamma_Gaveshi/17
Questions:
https://t.me/+A4OYBz4paHZkY2Iy
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05.04.202507:01
On another occasion, the Buddha said: «Brothers, when I speak to you, do not accept my words blindly merely out of love and respect for me. But test it, test it, test it as a goldsmith tests gold by cutting it, subjecting it to fire, and striking it with a hammer to determine whether it is genuine or counterfeit. Take my words to heart and follow them only if you find them reasonable». This is also the Buddha's way. This is how the Buddha encouraged everyone to think through ideas and concepts by themselves, with their own minds.
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
01.04.202510:28
An excerpt from a lecture on daily practice
If you walk down the street, do you see high worlds? You see the Human World, don't you? Where would the high worlds originate in the People's World? In the World of People, there is the World of People and the three bad worlds; that is, people are caught up in hatred, ignorance, and greed.
Information about the high worlds is contained in the deepest layers of consciousness. It is necessary to go there at the expense of technical practice. However, if you do not clear these layers and eliminate these worldly desires, you will, on the contrary, enter a devilish state and fall into the lower worlds.
Again, this is an attempt at compromise, an attempt to agree with the laws of physics, with gravity, with the multiplication table, simply to agree. Let's agree that 2 × 2 = 10 just for a moment. However, it's impossible to agree; we can only fantasize about what would happen if. However, 2 × 2 = 4, so we can't agree that I'm thinking too highly of myself. Where do you get the high from? You will think about mundane things, but it will seem to you that you are thinking correctly. This is the mistake of psychology: “Let's think.” And on what basis am I going to think?
It's like, let's talk to you in Sinhala language, you don't know it. Even if I start saying something now in a language you don't know, it will be nothing to you, right? You have no data of the Sinhala language. It is the same in thinking. Let me think high thoughts. You mean, what am I going to think about? Classical music? What can I imagine high? Poetry?
Well, that would be People's World. That's no high world. Information must be of high worlds. And it is in true Dharma, in meditation. So there must be a combination of these things.
On the one hand, studying the teachings, and on the other hand, it is truly observing the precepts, including mindfulness, patience, and concentration, in daily life.
Yes, the practice of the Six Paramitas. And the technical practice, daily, let's take an hour, let's take two hours. You have practiced walking. You have raised the energy. You stabilized the mind. You've rotated the energy. It does not deviate from its path. You have done the meditation of the Four Themes or the Four Awakened States of Consciousness to fill the consciousness with light. To dispel those doubts, in one way or another.
There seem to be desires. They seem to be suffering. And yet I don't know how I'm going to get rid of them. You can't get rid of them. You don't get rid of them. You bring the mind back to its original state. And all these desires dissipate like a fog. Suppose you hold on to desires but try to eliminate them. That's stepping on your foot and trying to walk. Well, that's an oxymoron.
You simply need to engage in spiritual practice. Leave everything as it is and do the practice.
If you walk down the street, do you see high worlds? You see the Human World, don't you? Where would the high worlds originate in the People's World? In the World of People, there is the World of People and the three bad worlds; that is, people are caught up in hatred, ignorance, and greed.
Information about the high worlds is contained in the deepest layers of consciousness. It is necessary to go there at the expense of technical practice. However, if you do not clear these layers and eliminate these worldly desires, you will, on the contrary, enter a devilish state and fall into the lower worlds.
Again, this is an attempt at compromise, an attempt to agree with the laws of physics, with gravity, with the multiplication table, simply to agree. Let's agree that 2 × 2 = 10 just for a moment. However, it's impossible to agree; we can only fantasize about what would happen if. However, 2 × 2 = 4, so we can't agree that I'm thinking too highly of myself. Where do you get the high from? You will think about mundane things, but it will seem to you that you are thinking correctly. This is the mistake of psychology: “Let's think.” And on what basis am I going to think?
It's like, let's talk to you in Sinhala language, you don't know it. Even if I start saying something now in a language you don't know, it will be nothing to you, right? You have no data of the Sinhala language. It is the same in thinking. Let me think high thoughts. You mean, what am I going to think about? Classical music? What can I imagine high? Poetry?
Well, that would be People's World. That's no high world. Information must be of high worlds. And it is in true Dharma, in meditation. So there must be a combination of these things.
On the one hand, studying the teachings, and on the other hand, it is truly observing the precepts, including mindfulness, patience, and concentration, in daily life.
Yes, the practice of the Six Paramitas. And the technical practice, daily, let's take an hour, let's take two hours. You have practiced walking. You have raised the energy. You stabilized the mind. You've rotated the energy. It does not deviate from its path. You have done the meditation of the Four Themes or the Four Awakened States of Consciousness to fill the consciousness with light. To dispel those doubts, in one way or another.
There seem to be desires. They seem to be suffering. And yet I don't know how I'm going to get rid of them. You can't get rid of them. You don't get rid of them. You bring the mind back to its original state. And all these desires dissipate like a fog. Suppose you hold on to desires but try to eliminate them. That's stepping on your foot and trying to walk. Well, that's an oxymoron.
You simply need to engage in spiritual practice. Leave everything as it is and do the practice.
27.03.202510:09
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants:
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
25.03.202506:34
Knocked over a vase
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
22.03.202509:11
«Ignorant statements such as „with death everything ends”, „after a death we go to the afterworld”, or „after death, we become spirits in the netherworld” are erroneous, and it can be said that the spread of such „teachings” leads to the accumulation of a lot of bad karma» (Vol. I, Chapter 5).
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
19.03.202510:37
Experience of going through the stages of the Liberation Process by Victoria Karayeva: Quietness
When the Quietness Stage began, there was a brief period during which I was severely electrocuted several times by my wooden hall closet and wooden door, which seems unbelievable. But it happened a few times. From this stage onwards, my meditation progressed a lot. After the rise of energy at the beginning of the meditation, the body began to stiffen, as if something was squeezing it from all sides and holding it. At the same time, the sensations of the physical body either completely disappear or are felt, but as if very far away. And if something in the body hurts during meditation, it is either not felt at all or almost not felt at all and does not interfere with meditation. Because of this, it became possible to meditate much longer than before and with more comfort.
At first, the squeezing felt very noticeable, but it has softened over time. Sometimes, it feels like Quietness has not yet come, but it is already there, just more imperceptible and comfortable. Sometimes, it just feels like I'm going somewhere deep, and that's it. Sometimes, when the Quietness comes, a bright scarlet light appears before my eyes and floods the whole screen, but I don't see that often.
When the Quietness Stage began, there was a brief period during which I was severely electrocuted several times by my wooden hall closet and wooden door, which seems unbelievable. But it happened a few times. From this stage onwards, my meditation progressed a lot. After the rise of energy at the beginning of the meditation, the body began to stiffen, as if something was squeezing it from all sides and holding it. At the same time, the sensations of the physical body either completely disappear or are felt, but as if very far away. And if something in the body hurts during meditation, it is either not felt at all or almost not felt at all and does not interfere with meditation. Because of this, it became possible to meditate much longer than before and with more comfort.
At first, the squeezing felt very noticeable, but it has softened over time. Sometimes, it feels like Quietness has not yet come, but it is already there, just more imperceptible and comfortable. Sometimes, it just feels like I'm going somewhere deep, and that's it. Sometimes, when the Quietness comes, a bright scarlet light appears before my eyes and floods the whole screen, but I don't see that often.
17.03.202506:20
«Everything depends on information.
The Absolute Truth is our true essence, or Atman. Everything else is data that is not us, or Atman. But among this data there is information that points to the Atman, and there is information that completely blocks any vision and understanding» (Volume III, Chapter 2).
The Absolute Truth is our true essence, or Atman. Everything else is data that is not us, or Atman. But among this data there is information that points to the Atman, and there is information that completely blocks any vision and understanding» (Volume III, Chapter 2).
15.03.202511:03
What does «Moon in Water» mean? Different fencing schools explain it in various ways. Still, the basic idea is to understand how the moon is reflected wherever there is water, and this is only achieved in the state of mushin (non-mindfulness). One of Horosawa's poems, composed by a body of water, reads:
The moon is not going to cast a shadow,
And the pond does not think to reflect the moon.
How clear the waters of Hirosawa are!
Through this poem, one must see the mystery of the mushin, in which there is no trace of artificial contrivances, but everything is surrendered to Nature itself. The lonely moon is reflected in hundreds of streams. The moon's light is undivided into many ghosts; the ripples on the surface distort the radiance, crushing the moon into many shards. The moon's light is just as existent when no water reflects it. Similarly, the moon's light remains the same whether there is plenty of water or only a small puddle. This analogy makes the mystery of the mind clearer. The moon and water are tangible objects, whereas the mind has no form, and its workings are difficult to trace. Thus, these symbols are not the truth but only a hint.
Daisetsu Taitaro Suzuki
The moon is not going to cast a shadow,
And the pond does not think to reflect the moon.
How clear the waters of Hirosawa are!
Through this poem, one must see the mystery of the mushin, in which there is no trace of artificial contrivances, but everything is surrendered to Nature itself. The lonely moon is reflected in hundreds of streams. The moon's light is undivided into many ghosts; the ripples on the surface distort the radiance, crushing the moon into many shards. The moon's light is just as existent when no water reflects it. Similarly, the moon's light remains the same whether there is plenty of water or only a small puddle. This analogy makes the mystery of the mind clearer. The moon and water are tangible objects, whereas the mind has no form, and its workings are difficult to trace. Thus, these symbols are not the truth but only a hint.
Daisetsu Taitaro Suzuki
12.03.202506:54
Experience of going through the stages of the Liberation Process by Victoria Karayeva: Joy
At the beginning of the Joy stage, I had an isolated experience when a white fog appeared before my eyes. I was at home. Suddenly, the image of my room disappeared, and I saw only a thick white fog in front of me. After a couple of seconds, the mist disappeared and then immediately reappeared for a few seconds.
Several times during meditation, the upper part of the screen suddenly became completely white, as if a white stripe had appeared at the top. This, too, lasted only a few seconds and quickly disappeared.
The draining of the Nectar began little by little. At first, it was a rare experience. A couple of times, it felt as if a thin stream of pleasant cool liquid began to flow from the top of the head to the inside of the head, as if a mini waterfall was appearing there. But more often, my Nectar experiences are «superficial» and feel like some liquid is flowing and spreading around my head - from the top of my head and in different directions. Once, Nektar was felt on my neck and even on my back. Usually, Nectar experiences occur during Chandali Meditation, but there are also experiences while doing Qigong and in World of Forms meditation. The further one goes, the more vividly Nectar's flowing is felt. Lately, in Chandali, the Nectar has been pouring exceedingly abundantly in multiple streams over my head. And yesterday, I finally felt for the first time how a thin stream of Nectar began to pour into my mouth from somewhere above, as if from the upper part of my throat. But I had never tasted Nectar before.
At the beginning of the Joy stage, I had an isolated experience when a white fog appeared before my eyes. I was at home. Suddenly, the image of my room disappeared, and I saw only a thick white fog in front of me. After a couple of seconds, the mist disappeared and then immediately reappeared for a few seconds.
Several times during meditation, the upper part of the screen suddenly became completely white, as if a white stripe had appeared at the top. This, too, lasted only a few seconds and quickly disappeared.
The draining of the Nectar began little by little. At first, it was a rare experience. A couple of times, it felt as if a thin stream of pleasant cool liquid began to flow from the top of the head to the inside of the head, as if a mini waterfall was appearing there. But more often, my Nectar experiences are «superficial» and feel like some liquid is flowing and spreading around my head - from the top of my head and in different directions. Once, Nektar was felt on my neck and even on my back. Usually, Nectar experiences occur during Chandali Meditation, but there are also experiences while doing Qigong and in World of Forms meditation. The further one goes, the more vividly Nectar's flowing is felt. Lately, in Chandali, the Nectar has been pouring exceedingly abundantly in multiple streams over my head. And yesterday, I finally felt for the first time how a thin stream of Nectar began to pour into my mouth from somewhere above, as if from the upper part of my throat. But I had never tasted Nectar before.
09.03.202508:24
«If we have realized Enlightenment, our consciousness resides in its original form - in the state of Calmness and Contemplation, which can also be defined as Non-action. In this state, our past experiences are no longer our driving forces and do not form worldly desires. Consequently, our actions do not come from selfishness but from the natural need to sustain our lives in order to continue our personal practice and teach the Truth to others.
In this case, too, the new experience we receive will not cause the accumulation of subsequent experience since it is not fixed, rooted, or set in motion by our consciousness, although we do take action. In other words, our perception persists, but our consciousness remains fixed, no matter what object or phenomenon we perceive. In Taoism, this state is called Non-action, or supreme De» (Volume III, Chapter 1).
Illustration: Polonnaruwa (Sri Lanka), Vatadage Temple - «the terrace of the Buddha's Tooth», 10th century.
In this case, too, the new experience we receive will not cause the accumulation of subsequent experience since it is not fixed, rooted, or set in motion by our consciousness, although we do take action. In other words, our perception persists, but our consciousness remains fixed, no matter what object or phenomenon we perceive. In Taoism, this state is called Non-action, or supreme De» (Volume III, Chapter 1).
Illustration: Polonnaruwa (Sri Lanka), Vatadage Temple - «the terrace of the Buddha's Tooth», 10th century.
06.03.202508:37
On Enlightenment. Excerpt from the lecture.
Enlightenment is not a thing to strive for. So, on the principle of «don't be grasped by this, be grasped by that». Here, you have an ordinary life, it's not like that. But here I'll give you such a good, good thing, look, Enlightenment. That's what you have to strive for. No, it's not like that. Enlightenment is not like that. What is it?
This is where the example of disease comes in. That is, Enlightenment is like health. That is, the original state of the physical body is health. And spiritual practice is such a perfect medicine that brings us back to the original healthy state.
And there can't be any double interpretation. There can't be such a thing: well, listen, Enlightenment is great, but I'm interested in other things. You see, I am doing this, this, this, this, and I don't think I need your Enlightenment yet.
But it is absolutely the same as to say, well, I have a pain here, I have a pain here, my blood pressure is 200 over 150, I have a pre-infarction state. But I don't need your health. I think that overpressure is quite a working pressure, and I live with it. That's roughly the reasoning. No, Enlightenment is not a thing you can argue about or get. We return to Enlightenment, we return to our original state.
Also, Enlightenment is not an effort of will, not an act of will. I've talked about this, but I have to repeat it. I often hear it, but I don't get grasped. The main thing is not to get grasped. I have many, many things, but I am not grasped. Well, if it is really a spiritual practitioner who exercises such a clear control of his consciousness and really uses things but tries not to get attached beyond the necessity, it is, of course, praiseworthy. But Enlightenment is a little bit different.
Let's say you're walking, or you're taking public transportation, or you're taking a cab, or you're driving your car. Your car is very old, bad, and uncomfortable, and it breaks down all the time. Or you have a luxury executive car. Enlightenment is when your feelings, the state of your consciousness, are absolutely identical and unchanging in all these cases. That's when it's called non-attachment. This is called Enlightenment. Then it's called not duality. The original state of consciousness.
In all other cases, it is an act of will. If it is done based on true Dharma, then yes, it is okay. It's control, it's discipline, but it's a little bit different. Enlightenment is an absolutely natural state of our consciousness. If at least the first Enlightenment is realized, that's when we start to understand how to use things. Then we begin to understand what this very eradication of worldly desires means. Only then. Because, as you understand, it is impossible to simply eradicate desire. You get something like a prison. You can't go there. You can't eat it, you can't watch it. Prison is not Enlightenment. If it were Enlightenment, then all the prisoners would be enlightened.
Enlightenment is not a thing to strive for. So, on the principle of «don't be grasped by this, be grasped by that». Here, you have an ordinary life, it's not like that. But here I'll give you such a good, good thing, look, Enlightenment. That's what you have to strive for. No, it's not like that. Enlightenment is not like that. What is it?
This is where the example of disease comes in. That is, Enlightenment is like health. That is, the original state of the physical body is health. And spiritual practice is such a perfect medicine that brings us back to the original healthy state.
And there can't be any double interpretation. There can't be such a thing: well, listen, Enlightenment is great, but I'm interested in other things. You see, I am doing this, this, this, this, and I don't think I need your Enlightenment yet.
But it is absolutely the same as to say, well, I have a pain here, I have a pain here, my blood pressure is 200 over 150, I have a pre-infarction state. But I don't need your health. I think that overpressure is quite a working pressure, and I live with it. That's roughly the reasoning. No, Enlightenment is not a thing you can argue about or get. We return to Enlightenment, we return to our original state.
Also, Enlightenment is not an effort of will, not an act of will. I've talked about this, but I have to repeat it. I often hear it, but I don't get grasped. The main thing is not to get grasped. I have many, many things, but I am not grasped. Well, if it is really a spiritual practitioner who exercises such a clear control of his consciousness and really uses things but tries not to get attached beyond the necessity, it is, of course, praiseworthy. But Enlightenment is a little bit different.
Let's say you're walking, or you're taking public transportation, or you're taking a cab, or you're driving your car. Your car is very old, bad, and uncomfortable, and it breaks down all the time. Or you have a luxury executive car. Enlightenment is when your feelings, the state of your consciousness, are absolutely identical and unchanging in all these cases. That's when it's called non-attachment. This is called Enlightenment. Then it's called not duality. The original state of consciousness.
In all other cases, it is an act of will. If it is done based on true Dharma, then yes, it is okay. It's control, it's discipline, but it's a little bit different. Enlightenment is an absolutely natural state of our consciousness. If at least the first Enlightenment is realized, that's when we start to understand how to use things. Then we begin to understand what this very eradication of worldly desires means. Only then. Because, as you understand, it is impossible to simply eradicate desire. You get something like a prison. You can't go there. You can't eat it, you can't watch it. Prison is not Enlightenment. If it were Enlightenment, then all the prisoners would be enlightened.
04.03.202507:58
Sutra on the Development of Pure Vision
(Vijjābhāgiyāsutta, AN II.32)
«Vijjā» in the title of the sutra means Pure Vision. «Bhāgiya» means «contributing to or developing something». This is the sutra on «Development of Pure Vision (Vijjā)», or, to make a more literary translation, «The Sutra on what leads to Enlightenment». In parentheses are the Pali words used in the original text of the sutra.
«Monks, there are two things that contribute to the development of Pure Vision (Vijjā). What are these two things? They are the practice of Calmness (Samatha) and the practice of Contemplation (Vipassanā).
What is achieved with the development of Calmness, monks? Consciousness (Chitta) is developed. And what is achieved with the development of consciousness? The existing attachment disappears.
What is achieved with the development of Contemplation, monks? Wisdom (Pañña) is developed. And what is achieved with the development of Wisdom? Fundamental Ignorance (Avijjā) disappears.
Monks, the mind polluted by attachment is not liberated, Wisdom polluted by Fundamental Ignorance is not developed.
Thus, monks, the absence of attachments is Liberation by Mind, and the absence of Fundamental Ignorance is Liberation by Wisdom»
(Vijjābhāgiyāsutta, AN II.32)
«Vijjā» in the title of the sutra means Pure Vision. «Bhāgiya» means «contributing to or developing something». This is the sutra on «Development of Pure Vision (Vijjā)», or, to make a more literary translation, «The Sutra on what leads to Enlightenment». In parentheses are the Pali words used in the original text of the sutra.
«Monks, there are two things that contribute to the development of Pure Vision (Vijjā). What are these two things? They are the practice of Calmness (Samatha) and the practice of Contemplation (Vipassanā).
What is achieved with the development of Calmness, monks? Consciousness (Chitta) is developed. And what is achieved with the development of consciousness? The existing attachment disappears.
What is achieved with the development of Contemplation, monks? Wisdom (Pañña) is developed. And what is achieved with the development of Wisdom? Fundamental Ignorance (Avijjā) disappears.
Monks, the mind polluted by attachment is not liberated, Wisdom polluted by Fundamental Ignorance is not developed.
Thus, monks, the absence of attachments is Liberation by Mind, and the absence of Fundamental Ignorance is Liberation by Wisdom»
02.03.202508:26
Experience of passing through the stages of the Emancipation Process by Victoria: Ecstasy
I feel this in almost every meditation if I have done enough technical practice and sat in the right pose. Ecstasy is felt as a rise of very powerful, warm energy from the coccyx. It moves as if through a wide vertical tube that is almost slightly smaller in diameter than my torso. The energy rises, usually slowly, sometimes a little faster, and reaches my head. During the rise of this energy, I never cease to be amazed at the power contained within us. Sometimes, it is even a little scary when a lot of energy rises. It is such a flow that can blow away everything on its way. Which it does. It burns the remaining impurities in the channels that have not been removed by technical practice. And when the energy reaches the top of the head, there is a very pleasant, blissful state.
When I first started the Ecstasy Stage, a pure bright yellow light would often appear in meditation. It would appear in the center of the screen as a small rounded spot that would quickly expand and fill almost the entire space in front of my eyes. This went on for several months. It very rarely happens now.
One day, I lay down to rest in the afternoon and, out of habit, kept my attention on the sensations inside my head, as suddenly I felt my astral head. And it began to expand smoothly, became bigger than the physical head. And it grew and grew in size, occupying all the space around, until I did not feel its boundaries at all. I felt as if it had expanded to the whole world around me. Recently, a similar experience happened to me also lying down while reciting a mantra. Only this time, my whole astral body began to inflate like a balloon and began to feel much wider than my physical body.
I feel this in almost every meditation if I have done enough technical practice and sat in the right pose. Ecstasy is felt as a rise of very powerful, warm energy from the coccyx. It moves as if through a wide vertical tube that is almost slightly smaller in diameter than my torso. The energy rises, usually slowly, sometimes a little faster, and reaches my head. During the rise of this energy, I never cease to be amazed at the power contained within us. Sometimes, it is even a little scary when a lot of energy rises. It is such a flow that can blow away everything on its way. Which it does. It burns the remaining impurities in the channels that have not been removed by technical practice. And when the energy reaches the top of the head, there is a very pleasant, blissful state.
When I first started the Ecstasy Stage, a pure bright yellow light would often appear in meditation. It would appear in the center of the screen as a small rounded spot that would quickly expand and fill almost the entire space in front of my eyes. This went on for several months. It very rarely happens now.
One day, I lay down to rest in the afternoon and, out of habit, kept my attention on the sensations inside my head, as suddenly I felt my astral head. And it began to expand smoothly, became bigger than the physical head. And it grew and grew in size, occupying all the space around, until I did not feel its boundaries at all. I felt as if it had expanded to the whole world around me. Recently, a similar experience happened to me also lying down while reciting a mantra. Only this time, my whole astral body began to inflate like a balloon and began to feel much wider than my physical body.
26.02.202506:02
Chiggala Sutta’s: Yoke with a Hole
[The Blessed One said]: «Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?»
«If it would ever do so, venerable sir, it would be only after a very long time».
«Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? »
* The Noble Truth about suffering,
* The Noble Truth about the source of suffering,
* The Noble Truth about the cessation of suffering,
* The Noble Truth about the way leading to the cessation of suffering.
Thus, bhikkhus, one should make an effort to realize, «This is suffering». One should make an effort to realize, «This is the source of suffering». One should make an effort to realize, «This is the cessation of suffering». One should make an effort to realize, «This is the way leading to the cessation of suffering».
[The Blessed One said]: «Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?»
«If it would ever do so, venerable sir, it would be only after a very long time».
«Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? »
* The Noble Truth about suffering,
* The Noble Truth about the source of suffering,
* The Noble Truth about the cessation of suffering,
* The Noble Truth about the way leading to the cessation of suffering.
Thus, bhikkhus, one should make an effort to realize, «This is suffering». One should make an effort to realize, «This is the source of suffering». One should make an effort to realize, «This is the cessation of suffering». One should make an effort to realize, «This is the way leading to the cessation of suffering».
24.02.202505:26
«...When a person asserts that something is something, he loses it entirely»
Zen Master Negen Senzaki, commentary on «The Iron Flute»
Zen Master Negen Senzaki, commentary on «The Iron Flute»
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07.04.202523:59
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25.03.202506:34
Knocked over a vase
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
05.04.202507:01
On another occasion, the Buddha said: «Brothers, when I speak to you, do not accept my words blindly merely out of love and respect for me. But test it, test it, test it as a goldsmith tests gold by cutting it, subjecting it to fire, and striking it with a hammer to determine whether it is genuine or counterfeit. Take my words to heart and follow them only if you find them reasonable». This is also the Buddha's way. This is how the Buddha encouraged everyone to think through ideas and concepts by themselves, with their own minds.
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
22.03.202509:11
«Ignorant statements such as „with death everything ends”, „after a death we go to the afterworld”, or „after death, we become spirits in the netherworld” are erroneous, and it can be said that the spread of such „teachings” leads to the accumulation of a lot of bad karma» (Vol. I, Chapter 5).
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
27.03.202510:09
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants:
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
Көбүрөөк функцияларды ачуу үчүн кириңиз.