In the article “Karma,” Thanissaro explains what the Buddha actually taught and shows how timeless, practical, and liberating the true teaching on karma is:
Wednesday, 26 March 2014
Kamma/Karma by Thanissaro Bhikkhu
In the article “Karma,” Thanissaro explains what the Buddha actually taught and shows how timeless, practical, and liberating the true teaching on karma is:
Thanissaro Bhikkhu's web site
Downloadable Dhamma Talks & Writings of Thanissaro Bhikkhu of Metta Forest Monastery (Wat Metta)
http://www.dhammatalks.org/
This website is an incredible treasure-trove of talks and writings by Thanissaro Bhikkhu. You’ll find dozens of PDFs and other documents, and literally hundreds of wonderful talks in the MP3 format.
http://www.dhammatalks.org/
This website is an incredible treasure-trove of talks and writings by Thanissaro Bhikkhu. You’ll find dozens of PDFs and other documents, and literally hundreds of wonderful talks in the MP3 format.
Wings of Awakening
http://mettarefuge.files.wordpress.com/2010/04/the-wings-to-awakening.pdf
Wings to Awakening—An Anthology from the Pali Canon
For the student who wants to dig deeply into the Buddha’s teachings, “Wings to Awakening” is one of the best anthologies available because of its very specific focus on the “how” and “what” of the Buddha’s Awakening. As Thanissaro Bhikkhu writes in the Preface:
Wings to Awakening—An Anthology from the Pali Canon
For the student who wants to dig deeply into the Buddha’s teachings, “Wings to Awakening” is one of the best anthologies available because of its very specific focus on the “how” and “what” of the Buddha’s Awakening. As Thanissaro Bhikkhu writes in the Preface:
“Many anthologies of the Buddha’s teachings have appeared in English, but this is the first to be organized around the set of teachings that the Buddha himself said formed the heart of his message: the Wings to Awakening (bodhi-pakkhiya-dhamma).
The material is arranged in three parts, preceded by a long Introduction. The Introduction tries to define the concept of Awakening so as to give a clear sense of where the Wings to Awakening are headed. It does this by discussing the Buddha’s accounts of his own Awakening, with special focus on the way in which the principle of skillful kamma (in Sanskrit, karma) formed both the “how” and the “what” of that Awakening: The Buddha was able to reach Awakening only by developing skillful kamma—this is the “how”; his understanding of the process of developing skillful kamma is what sparked the insights that constituted Awakening—this is the “what.”
Click to Download “The Wings to Awakening”
The Ten Ox-herding images of Zen, Steven Goodheart
http://mettarefuge.wordpress.com/2009/12/20/the-ten-ox-herding-images-of-zen/
The Ten Ox-herding Images of Zen
I thought I’d do something different and fun in this post, and take a look at probably the most beloved images in Zen Buddhism.
Known as The Ten Ox-herding Pictures, they have been the source of endless commentary and inspiration in Zen since at least the 12th century. From the first time I saw them, I loved them for their humor as well as their great beauty, charm, and symbolism.
The images used in this post are attributed to a 15th century Japanese Rinzai Zen monk named Shubun. Shubun’s paintings, in turn, are thought to be copies of the lost masterpieces of a 12th century Chinese Zen Master named Kajuan (also Kaku-an Shi-en or Kuo-an Shih-yuan.)
Just what are these ancient and revered pictures about? I think one of the best succinct explanations of them come from a Theravadan monk named Ajahn Sucitto:
Take your time. Look at the pictures. Drop your defenses. Be open to joy! Ponder what Kaku-an says. Think of each picture and commentary as a koan. No “right” answers anywhere. Nothing to believe, nothing to “get right” or even “get.” Just this.
http://mettarefuge.wordpress.com/2009/12/20/the-ten-ox-herding-images-of-zen/
The Ten Ox-herding Images of Zen
I thought I’d do something different and fun in this post, and take a look at probably the most beloved images in Zen Buddhism.
Known as The Ten Ox-herding Pictures, they have been the source of endless commentary and inspiration in Zen since at least the 12th century. From the first time I saw them, I loved them for their humor as well as their great beauty, charm, and symbolism.
The images used in this post are attributed to a 15th century Japanese Rinzai Zen monk named Shubun. Shubun’s paintings, in turn, are thought to be copies of the lost masterpieces of a 12th century Chinese Zen Master named Kajuan (also Kaku-an Shi-en or Kuo-an Shih-yuan.)
Just what are these ancient and revered pictures about? I think one of the best succinct explanations of them come from a Theravadan monk named Ajahn Sucitto:
“In Zen, the ox-herding images are emblematic of the Path. The person is searching for the ox, and sees its tracks. He is like a person looking for the mind, trying to realize an enlightened mind. He searches for the ox, finds it, and struggles with it. He traps it, tames it, and rides away serenely on it.
This is like the person who finds kàya-viveka, the sense of buoyancy. And then the purification of the mind: the ox becomes docile and the rider lets the ox free. The mind is free and light. And then there is a picture which is just an empty space, like a circle with nothing in it. No ox, no rider: liberation from mind.
The final picture is called going back to the market place with helping hands—it depicts a simple-looking man with a big beam on his face wandering into the market place to do whatever needs to be done.
Abandonment and compassion have met. This, as I understand it, is the main thread of the Buddha’s teaching.”from mind.
The final picture is called going back to the market place with helping hands—it depicts a simple-looking man with a big beam on his face wandering into the market place to do whatever needs to be done.With that brief introduction in mind, open yourself up to The Ten Ox-Herding Pictures and Kaku-an’s commentary.
Abandonment and compassion have met. This, as I understand it, is the main thread of the Buddha’s teaching.”
Take your time. Look at the pictures. Drop your defenses. Be open to joy! Ponder what Kaku-an says. Think of each picture and commentary as a koan. No “right” answers anywhere. Nothing to believe, nothing to “get right” or even “get.” Just this.
http://mettarefuge.wordpress.com/2009/12/20/the-ten-ox-herding-images-of-zen/
Jaysquare Zen site
http://www.jaysquare.com/ljohnson/table.html
English and French Material
Zen Master Ming Qi
(Concorde with the Light)
Lily-Marie Johnson was born in 1931, and grew up in Chicago, USA. After obtaining a Bachelor of Arts in Philosophy from the University of Chicago, and after four years of practical experience, including living in Japan, she studied Law at America's first law school: Marshall-Wythe (William and Mary, Virginia). At the time of her graduation, she was Editor-in-Chief of the Law Review and first in her class. She received her Juris Doctor degree after research in International Law at Oxford University. After seminaires in International Law, Diplomatic Relations and research on 20th century China, she received a Certificate of Advanced Studies from the Institut de Hautes Etudes Internationales at Geneva University. She has a commercial pilot's licence, having logged 1,500 hours, including 35 hours in jet fighters.
More than a quarter of a century ago, dissatisfied with the solutions offered by western traditions, she turned to Zen Buddhism, which she had encountered during her stay in Japan. Rejecting modern western reinterpretations and "gurus", she studied the ancient texts by herself.
After twenty years of study and practice, she obtained the promised understanding. Searching confirmation, she made several trips to China, eventually finding her master: Jing Hui, of the Lin-Chi (Japanese: Rinzi) School, Abbot of the Bai-lin (Cypress Forest) Zen Monastery, and Dharma-successor to Xu Yun (Empty Cloud), greatest Zen Master of the 20th century, who died in 1959, at the age of 120 years. (See "Since you asked" for the lineage of transmission from the Lord Buddha.)
In 1994, she was accepted as his disciple, and on 25 February 1999 (2543 by the Buddhist calendar and the 2000th year of Buddhism in China), at Bai-lin, she was ordained a Buddhist nun and subsequently declared a Zen Master by the Abbot, extraordinary recognition for a western woman. She has since been charged to spread the Dharma in the Occident.
Due to her training in Philosophy and Law, through her long and rich experience of life, her intensive study and practice of Buddhism, and her recognized qualifications, she is well-placed to assist those who wish to benefit from the Buddha's teaching. Swiss, resident in Geneva since 1972 and member of the International Buddhist Foundation, she is bilingual.
Her instruction is available to all, without charge. You may contact her as follows:
Lily-Marie Johnson
8bis rue de Coutance CH 1201 Genèva, Switzerland
Tel. (in Switzerland): 076-334-0629
Tel. (international): 0041 / 76-334-0629
e-mail: lilymariejohnson@hotmail.com
http://www.jaysquare.com/ljohnson/table.html
English and French Material
Zen Master Ming Qi
(Concorde with the Light)
Lily-Marie Johnson was born in 1931, and grew up in Chicago, USA. After obtaining a Bachelor of Arts in Philosophy from the University of Chicago, and after four years of practical experience, including living in Japan, she studied Law at America's first law school: Marshall-Wythe (William and Mary, Virginia). At the time of her graduation, she was Editor-in-Chief of the Law Review and first in her class. She received her Juris Doctor degree after research in International Law at Oxford University. After seminaires in International Law, Diplomatic Relations and research on 20th century China, she received a Certificate of Advanced Studies from the Institut de Hautes Etudes Internationales at Geneva University. She has a commercial pilot's licence, having logged 1,500 hours, including 35 hours in jet fighters.
More than a quarter of a century ago, dissatisfied with the solutions offered by western traditions, she turned to Zen Buddhism, which she had encountered during her stay in Japan. Rejecting modern western reinterpretations and "gurus", she studied the ancient texts by herself.
After twenty years of study and practice, she obtained the promised understanding. Searching confirmation, she made several trips to China, eventually finding her master: Jing Hui, of the Lin-Chi (Japanese: Rinzi) School, Abbot of the Bai-lin (Cypress Forest) Zen Monastery, and Dharma-successor to Xu Yun (Empty Cloud), greatest Zen Master of the 20th century, who died in 1959, at the age of 120 years. (See "Since you asked" for the lineage of transmission from the Lord Buddha.)
In 1994, she was accepted as his disciple, and on 25 February 1999 (2543 by the Buddhist calendar and the 2000th year of Buddhism in China), at Bai-lin, she was ordained a Buddhist nun and subsequently declared a Zen Master by the Abbot, extraordinary recognition for a western woman. She has since been charged to spread the Dharma in the Occident.
Due to her training in Philosophy and Law, through her long and rich experience of life, her intensive study and practice of Buddhism, and her recognized qualifications, she is well-placed to assist those who wish to benefit from the Buddha's teaching. Swiss, resident in Geneva since 1972 and member of the International Buddhist Foundation, she is bilingual.
Her instruction is available to all, without charge. You may contact her as follows:
Lily-Marie Johnson
8bis rue de Coutance CH 1201 Genèva, Switzerland
Tel. (in Switzerland): 076-334-0629
Tel. (international): 0041 / 76-334-0629
e-mail: lilymariejohnson@hotmail.com
http://www.jaysquare.com/ljohnson/table.html
The Famous Ten OX-HERDING Pictures
Jaysquare The Ten Ox-herding Pictures
with Ming Qi´s
Comments
http://www.jaysquare.com/ljohnson/ox-herding.html
10 Oxherding Pictures, Rev Eshin
http://www.buddhistdoor.com/OldWeb/passissue/9710/sources/art9.htm
The Ten Oxherding pictures are an early teaching in the Ch'an/Zen tradition. Oxherding was a useful metaphor for training the mind. There is the story of a monk working in the kitchen when his master came in and asked what he was doing. He replied 'Just herding the ox'. The master responded 'How are you herding it?'. The monk replied 'Every time the ox tries to wander off the way to eat grass, I rein it in and put it back to work'. The ox, of course, is our mind. It must be trained not to wander off into distracting, discursive thoughts. It must be trained to align with the Dharma and so become pure. Many versions of the oxherding pictures were created. They varied in number and in the content of the pictures. Eventually ten pictures or stages were developed. The most famous set is by K'uo-an Shih-yuan. Many artists have drawn these pictures and many poets have added commentaries. Below is just one example -
http://www.buddhistdoor.com/OldWeb/passissue/9710/sources/art9.htm
The Ten Oxherding pictures are an early teaching in the Ch'an/Zen tradition. Oxherding was a useful metaphor for training the mind. There is the story of a monk working in the kitchen when his master came in and asked what he was doing. He replied 'Just herding the ox'. The master responded 'How are you herding it?'. The monk replied 'Every time the ox tries to wander off the way to eat grass, I rein it in and put it back to work'. The ox, of course, is our mind. It must be trained not to wander off into distracting, discursive thoughts. It must be trained to align with the Dharma and so become pure. Many versions of the oxherding pictures were created. They varied in number and in the content of the pictures. Eventually ten pictures or stages were developed. The most famous set is by K'uo-an Shih-yuan. Many artists have drawn these pictures and many poets have added commentaries. Below is just one example -
http://www.buddhistdoor.com/OldWeb/passissue/9710/sources/art9.htm
The Taming of the Wild Ox
http://www.4peaks.com/ppox.htm
Taming the Wild OxTen Oxherding Pictures, by Zen Master Kakuan, China, 12th C. A sequence of ten illustrations depicting the levels of realization in Zen, these ancient drawings with Verse and Comments are presented in two new English translations along with contemporary commentary. For zen adepts, dog walkers, and web visitors contemplating a Wilderness Nature Retreat. CLICK & GO! (On this page.) Introduction. 1.Seeking the Ox. 2.Finding the tracks. 3.First glimpse of the Ox. 4.Catching the Ox. 5.Taming the Ox. 6.Riding the Ox home! 7.Ox forgotten, Self alone. 8.Both Ox and Sekf forgotten. 9.Returning to the source. 10.Entering the Market Place withg open hands. Book and Internet Sources. From my mailbag: I love the 10 ox Herding pictures you have on the web page. Where can I get a nice copy of these for my husband's birthday. A fine example of Zen persistence in "the search." Searching for the Bull. (A Zen Ox Story from Uncle Tantra.) (On the next page.) How to Sit (Meditation tips). The Zen of Dog Walking.
Taming the Wild OxTen Oxherding Pictures, by Zen Master Kakuan, China, 12th C. A sequence of ten illustrations depicting the levels of realization in Zen, these ancient drawings with Verse and Comments are presented in two new English translations along with contemporary commentary. For zen adepts, dog walkers, and web visitors contemplating a Wilderness Nature Retreat. CLICK & GO! (On this page.) Introduction. 1.Seeking the Ox. 2.Finding the tracks. 3.First glimpse of the Ox. 4.Catching the Ox. 5.Taming the Ox. 6.Riding the Ox home! 7.Ox forgotten, Self alone. 8.Both Ox and Sekf forgotten. 9.Returning to the source. 10.Entering the Market Place withg open hands. Book and Internet Sources. From my mailbag: I love the 10 ox Herding pictures you have on the web page. Where can I get a nice copy of these for my husband's birthday. A fine example of Zen persistence in "the search." Searching for the Bull. (A Zen Ox Story from Uncle Tantra.) (On the next page.) How to Sit (Meditation tips). The Zen of Dog Walking.
 Dear Visitor,In Buddhist scripture from ancient times sages have compared the human mind with a wild ox. The ox, the most useful beast of burden, had to be captured, tethered and broken to a harness of sorts, a long slow process which eventually made available to man the great power of the beast. Following the example in the story, the Zen initiate is encouraged to directly experience his own mind through zazen (sitting meditation), subdue anxieties and desires, experience oneness with all, and find ultimately great peacefulness (satori). You may consider bringing your ox to experience the natural beauty of our Adirondacks. CLICK HERE for more. |
Sangha, Thanissaro Bhikkhu
http://www.accesstoinsight.org/ptf/sangha.html
Sangha
http://www.accesstoinsight.org/ptf/sangha.html
Sangha
In the suttas the word sangha (lit. "group, assembly") is usually used in one of two ways: it refers either to the community of ordained monks and nuns (bhikkhu-sangha and bhikkhuni-sangha) or to the community of "noble ones" (ariya-sangha) — persons who have attained at least stream-entry, the first stage of Awakening.
The definition (ariya-sangha)
"The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world."
— AN 11.12
"Four types of noble disciples..."
"In this community of monks there are monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of the first set of five fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only one more time to this world — will make an ending to stress: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks."
"In this community of monks there are monks who, with the total ending of the first set of five fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only one more time to this world — will make an ending to stress: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks."
— MN 118
"...the eight when taken as individual types"
"Just as the ocean is the abode of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas, and there are in the ocean beings one hundred leagues long, two hundred... three hundred... four hundred... five hundred leagues long; in the same way, this Doctrine and Discipline is the abode of such mighty beings as stream-winners and those practicing to realize the fruit of stream-entry; once-returners and those practicing to realize the fruit of once-returning; non-returners and those practicing to realize the fruit of non-returning; arahants and those practicing for arahantship... This is the eighth amazing and astounding fact about this Doctrine and Discipline."
— Ud 5.5
Worthy
"A monk endowed with eight qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world. Which eight?
[1] "There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
[2] "When given food, whether coarse or refined, he eats it carefully, without complaining.
[3] "He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful [mental] qualities.
[4] "He is composed & easy to live with, and doesn't harass the other monks.
[5] "Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his knowledgeable companions in the holy life, so that the Teacher or his knowledgeable companions in the holy life can try to straighten them out.
[6] "When in training he gives rise to the thought, 'Whether the other monks want to train or not, I'll train here.'
[7] "When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[8] "He dwells with his persistence aroused, [thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human steadfastness, human persistence, human striving, there will be no relaxing my persistence.'"
"Endowed with these eight qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world."
[1] "There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
[2] "When given food, whether coarse or refined, he eats it carefully, without complaining.
[3] "He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful [mental] qualities.
[4] "He is composed & easy to live with, and doesn't harass the other monks.
[5] "Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his knowledgeable companions in the holy life, so that the Teacher or his knowledgeable companions in the holy life can try to straighten them out.
[6] "When in training he gives rise to the thought, 'Whether the other monks want to train or not, I'll train here.'
[7] "When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[8] "He dwells with his persistence aroused, [thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human steadfastness, human persistence, human striving, there will be no relaxing my persistence.'"
"Endowed with these eight qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world."
— AN 8.13
"Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly — the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see."
— MN 118
A community supreme
"Among whatever communities or groups there may be, the Sangha of the Tathagata's disciples is considered supreme — i.e., the four types [of noble disciples] when taken as pairs, the eight when taken as persons. Those who have confidence in the Sangha have confidence in what is supreme; and for those with confidence in the supreme, supreme will be the result."
— Iti 90
Recollecting the Sangha
"At any time when a disciple of the noble ones is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Sangha. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated."
— AN 11.12
"When you recollect the Sangha, monks, any fear, terror, or horripilation you may have will be abandoned."
— SN 11.3
See also:
- Refuge: An Introduction to the Buddha, Dhamma, and Sangha by Thanissaro Bhikkhu
- Into the Stream (Study Guide)
http://www.accesstoinsight.org/ptf/sangha.html
An Introduction to the Buddha, Dhamma, & Sangha, Thanissaro Bhikkhu
http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html
An Introduction to the Buddha, Dhamma, & Sangha
Refuge
The readings on Dhamma form the core of the book, organized in a pattern — called a graduated discourse (anupubbi-katha) — that the Buddha himself often used when introducing his teachings to new listeners. After beginning with the joys of generosity, he would describe the joys of a virtuous life, followed by the rewards of generosity and virtue to be experienced here and, after death, in heaven; the drawbacks of sensual pleasures, even heavenly ones; and the rewards of renunciation. Then, when he sensed that his listeners were inclined to look favorably on renunciation as a way to true happiness, he would discuss the central message of his teaching: the four noble truths.
My hope is that this introduction will help answer many of the questions that newcomers bring to Buddhism, and will spark new questions in their minds as they contemplate the possibility of developing within their own lives the qualities of refuge exemplified by the Triple Gem.
http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html
An Introduction to the Buddha, Dhamma, & Sangha
Refuge
An Introduction to the Buddha, Dhamma, & Sangha
by
Thanissaro Bhikkhu
Alternate formats: ![[PDF icon]](https://lh3.googleusercontent.com/blogger_img_proxy/AEn0k_vXCZEX8kuDjRP8UjNk_J09neq2Pswa3-kxemPLSUJIo0wRCxYjnQVh4bvVb5-tb2XyhxpSX1w_RklfPAbAqywPPF3CvENSgZhpm2gH-YKPQn9fzQ=s0-d)
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To request a printed copy of this book, please write to: Metta Forest Monastery, P.O. Box 1409, Valley Center, CA 92082, USA.
To request a printed copy of this book, please write to: Metta Forest Monastery, P.O. Box 1409, Valley Center, CA 92082, USA.
They go to many a refuge,
to mountains, forests,
parks, trees, and shrines:
people threatened with danger.
That's not the secure refuge,
that's not the highest refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering and stress.
But when, having gone for refuge
to the Buddha, Dhamma, and Sangha,
you see with right discernment
the four Noble Truths —
stress,
the cause of stress,
the transcending of stress,
and the Noble Eightfold Path,
the way to the stilling of stress:
That's the secure refuge,
that, the highest refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering and stress.
— Dhammapada, 188-192
Preface
This book is a short introduction to the basic principles of Buddhism: the Buddha, the Dhamma (his teachings), and Sangha (the community of his noble disciples), also known as the Triple Gem or the Triple Refuge. The material is divided into three parts: (I) an introductory essay on the meaning of refuge and the act of going for refuge; (II) a series of readings drawn from the earliest Buddhist texts illustrating the essential qualities of the Triple Gem; and (III) a set of essays explaining aspects of the Triple Gem that often provoke questions in those who are new to the Buddha's teachings. This last section concludes with an essay that summarizes, in a more systematic form, many of the points raised in the earlier parts of the book.The readings on Dhamma form the core of the book, organized in a pattern — called a graduated discourse (anupubbi-katha) — that the Buddha himself often used when introducing his teachings to new listeners. After beginning with the joys of generosity, he would describe the joys of a virtuous life, followed by the rewards of generosity and virtue to be experienced here and, after death, in heaven; the drawbacks of sensual pleasures, even heavenly ones; and the rewards of renunciation. Then, when he sensed that his listeners were inclined to look favorably on renunciation as a way to true happiness, he would discuss the central message of his teaching: the four noble truths.
My hope is that this introduction will help answer many of the questions that newcomers bring to Buddhism, and will spark new questions in their minds as they contemplate the possibility of developing within their own lives the qualities of refuge exemplified by the Triple Gem.
Thanissaro Bhikkhu
Metta Forest Monastery
Valley Center, CA 92082-1409
U.S.A.
Metta Forest Monastery
Valley Center, CA 92082-1409
U.S.A.
http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html
Dhamma
http://www.accesstoinsight.org/ptf/dhamma/index.html
Dhamma
The gradual training begins with the practice of generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path. The practitioner now understands that some kinds of happiness are deeper and more dependable than anything that sense-gratification can ever provide; the happiness born of generosity and virtue can even lead to rebirth in heaven — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of happiness: as good as rebirth in wholesome states may be, the happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be found in the realm of the physical and sensual world. The only possible route to an unconditioned happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest happiness: nibbana.
Many Westerners first encounter the Buddha's teachings on meditation retreats, which typically begin with instructions in how to develop the skillful qualities of right mindfulness and right concentration. It is worth noting that, as important as these qualities are, the Buddha placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from meditation practice, to bring to full maturity all the qualities needed for Awakening, the fundamental groundwork must not be overlooked. There is no short-cutting this process.
Here is the Buddha's six-stage gradual training in more detail:
Dhamma
A Gradual Training
The Dhamma, the truth taught by the Buddha, is uncovered gradually through sustained practice. The Buddha made clear many times that Awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a long journey of many stages:[1]
Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (dhamma-vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch.
— Ud 5.5
Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits [a teacher]. Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.
The Buddha's teachings are infused with this notion of gradual development. His method of "gradual instruction" (anupubbi-katha), which appears in various forms in countless suttas, always follows the same arc: he guides newcomers from first principles through progressively more advanced teachings, all the way to the fulfillment of the Four Noble Truths and the full realization of nibbana:
— MN 70
Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, "Now who here is capable of understanding the Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., a talk on giving, a talk on virtue, a talk on heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."
At each stage of this "gradual training" (anupubbi-sikkha), the practitioner discovers a new and important dimension of the law of cause-and-effect — kamma, the cornerstone of Right View. It is thus a very useful organizing framework with which to view the entirety of the Buddha's teachings.
— Ud 5.3
The gradual training begins with the practice of generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path. The practitioner now understands that some kinds of happiness are deeper and more dependable than anything that sense-gratification can ever provide; the happiness born of generosity and virtue can even lead to rebirth in heaven — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of happiness: as good as rebirth in wholesome states may be, the happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be found in the realm of the physical and sensual world. The only possible route to an unconditioned happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest happiness: nibbana.
Many Westerners first encounter the Buddha's teachings on meditation retreats, which typically begin with instructions in how to develop the skillful qualities of right mindfulness and right concentration. It is worth noting that, as important as these qualities are, the Buddha placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from meditation practice, to bring to full maturity all the qualities needed for Awakening, the fundamental groundwork must not be overlooked. There is no short-cutting this process.
Here is the Buddha's six-stage gradual training in more detail:
- Generosity (dana)
- Virtue (sila)
- Heaven (sagga)
- Drawbacks (adinava)
- Renunciation (nekkhamma)
- The Four Noble Truths (cattari ariya saccani)
- The Noble Truth of Dukkha (dukkha ariya sacca)
- Dukkha
- The round of rebirth (samsara)
- The Noble Truth of the Cause of Dukkha (dukkha samudayo ariya sacca)
- The Noble Truth of the Cessation of Dukkha (dukkha nirodho ariya sacca)
- The Noble Truth of the Path Leading to the Cessation of Dukkha (dukkha nirodha gamini patipada ariya sacca) — The Noble Eightfold Path. The Commentaries group the eight path factors into three divisions:
- Discernment (pañña):
- 1. Right View (samma-ditthi)
- Intentional action (kamma)
- Admirable friendship (kalyanamittata)
- 2. Right Resolve (samma-sankappo)
- 1. Right View (samma-ditthi)
- Virtue (sila):
- 3. Right Speech (samma-vaca)
- 4. Right Action (samma-kammanto)
- 5. Right Livelihood (samma-ajivo)
- Concentration (samadhi):
- 6. Right Effort (samma-vayamo)
- 7. Right Mindfulness (samma-sati)
- 8. Right Concentration (samma-samadhi)
- The Noble Truth of Dukkha (dukkha ariya sacca)
Notes
- 1.
- Countless students over the centuries have invested their time and energy grappling with the question, "Is Enlightenment 'sudden' or is it 'gradual'?" These and other passages from the Canon make the Buddha's own view on the matter quite clear: The mind develops gradually, until it is ripe to make that sudden leap to Awakening.
See also:Refuge: An Introduction to the Buddha, Dhamma, and Sangha by Thanissaro Bhikkhu.
A sketch of the Buddha's Life
http://www.accesstoinsight.org/ptf/buddha.html
A Sketch of the Buddha's Life
For more thorough accounts of the Buddha's life, please see these two excellent anthologies: The Splendour of Enlightenment: A Life of the Buddha (two volumes), compiled by Phra Khantipalo (Bangkok: Mahamakut Rajavidyalaya Press, 1976), and The Life of the Buddha by Bhikkhu Ñanamoli (Kandy: Buddhist Publication Society, 1992).
http://www.accesstoinsight.org/ptf/buddha.html
A Sketch of the Buddha's Life
Readings from the Pali Canon
"Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed."
This selection of excerpts from the Pali canon provides a rough outline of the life of the Buddha. I hope you will find enough in this anthology to gain at least an inkling both of the range of the Buddha's teachings and of the sweeping trajectory of his extraordinary life.
— AN 11.12
For more thorough accounts of the Buddha's life, please see these two excellent anthologies: The Splendour of Enlightenment: A Life of the Buddha (two volumes), compiled by Phra Khantipalo (Bangkok: Mahamakut Rajavidyalaya Press, 1976), and The Life of the Buddha by Bhikkhu Ñanamoli (Kandy: Buddhist Publication Society, 1992).
Contents
Study Guides, Thanissaro Bhikkhu
http://www.accesstoinsight.org/lib/study/index.html
The Study Guides below are anthologies of readings that focus on a particular topic or theme, and are designed as aids for individual or group study. The texts are drawn from the Pali canon, teachings of the great Thai forest ajaans, and other sources. Unless otherwise indicated, they were prepared and introduced by Thanissaro Bhikkhu.
Another useful collection of study materials may be found in Piya Tan's collection of "Sutta Discovery" essays and translations.
http://www.accesstoinsight.org/lib/study/index.html
The Study Guides below are anthologies of readings that focus on a particular topic or theme, and are designed as aids for individual or group study. The texts are drawn from the Pali canon, teachings of the great Thai forest ajaans, and other sources. Unless otherwise indicated, they were prepared and introduced by Thanissaro Bhikkhu.
Another useful collection of study materials may be found in Piya Tan's collection of "Sutta Discovery" essays and translations.
- Beyond Coping: The Buddha's Teachings on Aging, Illness, Death, and Separation, by Thanissaro Bhikkhu(1999; ??pages/1KB)
- Body Contemplation: A Study Guide, by Thanissaro Bhikkhu(2003; 47pp./142KB)
- An overview of the Buddha's teachings on contemplation of the body, and its role in the development of mindfulness, jhana, and discernment.
- The Five Aggregates: A Study Guide, by Thanissaro Bhikkhu(2010; 43pp./129KB)
- This anthology of short readings from the suttas explains how the teachings on the five aggregates (pañcakkhandha) — form, feeling, perception, mental fabrications, and consciousness — function in the Buddhist path to liberation.
- The Four Noble Truths: A Study Guide, by Thanissaro Bhikkhu(1999; 33pp./100KB)
- An introduction to the Four Noble Truths, the basic framework on which all the Buddha's teachings are built.
- Into the Stream: A Study Guide on the First Stage of Awakening, by Thanissaro Bhikkhu(2012; 79pp./167KB)
- The sutta readings in this guide are organized around the four factors that lead to the attainment of stream-entry and address questions of interest to all meditators, whether or not their practice aims all the way to Awakening. [Formerly two separate study guides: "The Way to Stream-entry" and "Stream-entry and After".]
- Kamma: A Study Guide, by Thanissaro Bhikkhu(2000; 48pp./144KB)
- An overview of the Buddha's teachings on kamma (karma; intentional action).
- Merit: A Study Guide, by Thanissaro Bhikkhu(2005; 61pp./184KB)
- Often misunderstood in the West as quaint and irrelevant to serious practice, the Buddha's teachings on puñña (merit) actually play an essential role in the development of a wise sense of self. This anthology explores the meaning of merit and how it functions to instill in the practitioner the qualities necessary to carry him or her to stream-entry and beyond.
- Noble Conversation: A Study Guide, by Thanissaro Bhikkhu(2003; 58pp./174KB)
- An exploration of right speech, based on the Buddha's list of ten ideal topics for conversation.
- Non-violence: A Study Guide, by Thanissaro Bhikkhu(2001; 38pp./114KB)
- Recognizing the Dhamma: A Study Guide, by Thanissaro Bhikkhu(2004; 50pp./151KB)
- In an age when the marketplace is teeming with spiritual books and teachings of every description, it is reassuring to know that the Buddha left behind clear guidelines by which we can judge the validity of a spiritual teaching. These eight principles, sometimes called the "Constitution of Buddhism," show us that any teaching must finally be judged by the results that come from putting it into practice.
- The Ten Perfections: A Study Guide, by Thanissaro Bhikkhu(2010; 49pp./170KB)
- The ten paramīs (perfections) are skillful qualities that develop — perhaps over many lifetimes — as one follows the Buddha's path of practice. This study guide includes readings both from the Pali canon and from the teachings of Ajaan Lee Dhammadharo.
- A Meditator's Tools: A Study Guide on the Ten Recollections, by Thanissaro Bhikkhu(1999; 77pp./231KB)
- The ten anussati (recollections) are a set of practical tools for meditators to use when confronted with particular challenges or unskillful states of mind that may arise in the course of practice.
See also:
http://www.accesstoinsight.org/lib/study/index.html
Noble Conversation , A study Guide, Thanissaro Bhikkhu, 2003
http://www.accesstoinsight.org/lib/study/conversation.html
The first passage included here, in addition to listing the ten ideal topics, also lists topics that monks and serious meditators should avoid, ranging from politics and food to theories about the creation of the world. The Commentary qualifies this list, saying that if one discusses these topics in a way connected with Dhamma — for example, pointing out the ephemeral nature of political power so as to engender a feeling of dispassion for it — then that would count as right speech, and an aid to the liberation of the mind.
Contents
- Introduction
- Modesty
- Contentment
- Seclusion
- Non-entanglement
- Persistence
- Virtue
- Concentration
- Discernment
- Release
- Knowledge & Vision of Release
Introduction
"This is the purpose for conversation, this is the purpose for consultation, this is the purpose of apprenticeship, this is the purpose for lending ear: the liberation of the mind through non-clinging."
This quotation from chapter 12 of the Parivara, the appendix to the Vinaya, is obviously not talking about ordinary conversation. It's talking about the ideal type of conversation among meditators, the very opposite of idle chatter:
Abandoning idle chatter, one abstains from idle chatter. One speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. One speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.
Several passages in the Canon list ten ideal topics for such conversation: modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. The purpose of this study guide is to illustrate each of these topics with passages from the Canon, and to provide meditators with the incentive to integrate conversation of this sort into their practice. There is some overlap between the topics listed here and those listed in two other study guides: Recognizing the Dhamma and The Ten Perfections. Thus some redundancy has been inevitable, but wherever possible I have also included material unavailable in those two guides.The first passage included here, in addition to listing the ten ideal topics, also lists topics that monks and serious meditators should avoid, ranging from politics and food to theories about the creation of the world. The Commentary qualifies this list, saying that if one discusses these topics in a way connected with Dhamma — for example, pointing out the ephemeral nature of political power so as to engender a feeling of dispassion for it — then that would count as right speech, and an aid to the liberation of the mind.
§ 1. I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state... talk of whether things exist or not.
"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."
http://www.accesstoinsight.org/lib/study/conversation.html
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state... talk of whether things exist or not.
"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."
— AN 10.69
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