"Once the Buddha was asked to explain real happiness

"Once the Buddha was asked to explain real happiness. He enumerated various wholesome actions which are productive of happiness, which are real blessings. All these blessings fall into two categories: performing actions that contribute to the welfare of others by fulfilling responsibilities to family and society, and performing actions that cleanse the mind. One's own good is inextricable from the good of others. And at last he said,

"When faced with all the ups and downs of life,

still the mind remains unshaken,

not lamenting, not generating defilements, 

always feeling secure; this is the greatest happiness."

[Mahā-Mangala Sutta]

"No matter what arises, whether within the microcosm of one's own mind and body or in the world outside, one is able to face it — not with tension, with barely suppressed craving and aversion—but with complete ease, with a smile that comes from the depths of the mind. In every situation, pleasant or unpleasant, wanted or unwanted, one has no anxiety, one feels totally secure, secure in the understanding of impermanence. This is the greatest blessing."

~ The Art of Living

Was the Buddha a Pessimist?

Does a Doctor Promote Disease? - by S. N. Goenka

(The following is an extract from "Was the Buddha a Pessimist?" which is the translation and adaptation of the VRI Hindi publication "Kyā Buddha Dukkhavādī The?" written by Goenkaji.)

An expert doctor comes to examine a sick person. He explains to the sick person: "This is your disease; this is the cause of your disease; and here—I have a medicine for your disease. The medicine will remove the cause of the disease and thus cure the disease." The sick person takes the medicine and becomes healthy. Now, would we say that this doctor is promoting disease or promoting health? 

In exactly the same manner, the Buddha explains to the suffering people what their misery is; what the root cause of their misery is; then he gives the solution to eradicate all misery. He clearly explains to them that if they practise the solution, they will come out of their misery. People suffer from impurities of the mind. When they follow this wise man's advice, they come out of misery because mental impurities are removed. Is it then logical to say that the Buddha is promoting misery?

Patanjali on misery

King Pushyamitra Shung ruled about four hundred years after the Buddha. His royal priest, Patanjali, wrote the Yoga Sutra based on Vipassana. He used synonyms of the words used by the Buddha for the four Noble Truths: heya, hetu, hāna and upāya. These are equivalent to the four Noble Truths of the Buddha. Would one call Patanjali a pessimist because of this? Patanjali even said, "Duhkhameva sarvaṃ vivekinah." (Yoga Sutra 2.15)

Every serious meditator experiences that the entire field of the cycle of birth and death is misery. However, most importantly, one also knows that there is a way out of this misery. How wrong it is to call the Buddha a preacher of misery when he has actually given us a way out of all misery!

Direct experience of the Noble Truths is beneficial here and now

It is said of those who directly experienced the Noble Truths: 

…catubbhi vātehi asampakampiyo… 

…yo ariyasaccāni avecca passati.

The ones with direct experience of the Noble Truths remain unshaken by the wind coming from four directions, similar to a properly established protective pillar at the entrance of a town.

It was also said: 

Ye ariyasaccāni vibhāvayanti,

na te bhavaṃ aṭṭhamādiyanti.

Those who have inculcated the Noble Truths,

such (stream-enterers) will not take the eighth birth. 

In other words, they will attain the state of full liberation of an arahant within seven lives at most.

The teaching to realize the Noble Truths is not only for monks and nuns. In the Maṅgala-sutta, the Buddha instructed the householders in detail about their true welfare: 

Tapo ca brahmacariyaṃ ca, 

ariyasaccāna dassanaṃ;

nibbānasacchikiriyā ca, 

etaṃ maṅgalamuttamaṃ.

Ardent practice, a life of purity, 

witnessing the Noble Truths,

experiencing enlightenment—

This is the highest welfare.

Clearly, his teaching is not only for monks but also for householders.

source - http://www.vridhamma.org/en2007-12

Gain Mastery Over the Mind by S. N. Goenka.

💐 Gain Mastery Over the Mind by S. N. Goenka.

(The following questions were asked during the first course for adolescents at Dhamma Giri from 12 to 19 April, 2004 They have been translated and adapted for the Newsletter.) 

🌷 1)  Question: I get sensations on some parts but I don't get sensations on many parts of the body. 

Goenkaji: If you cannot feel sensations in some parts, there is no need to worry or to feel disappointed. Wherever you don't get sensations, stop there for a minute, or at the most for two minutes. If there is still no sensation and if it is a covered part, feel the touch of the cloth; if it is an uncovered part, feel the touch of the air, the touch of the atmosphere. Just be aware of whatever you can feel at such parts. 

As you continue to work in this way, you will start to feel the natural body sensations. There should be no disappointment; just accept the present reality as it is. If you cannot feel any sensation at this moment in this part, just accept, "There is no clear sensation here. This too is impermanent; this will also change." Then your mind will remain equanimous. 

🌷 2) Question: You said that we should try to be aware of sensations all the time. What should we do after returning home? Besides the morning and evening sittings, when can we meditate? 

Goenkaji: Once you go home, you need not meditate throughout the day. During the course, we learn to develop continuity of awareness to sharpen the mind. At home, you need to practise meditation only in the morning and evening. 

While working, your entire attention should be on your work, so that you do it successfully. 

However, if you have some free time, try to be aware of sensations or respiration with open eyes. In this way, you can make best use of your time. 

🌷 3) Question: If some people don't benefit from Vipassana, what could be the reason? Should they do another Vipassana course? 

Goenkaji: If someone doesn't benefit from Vipassana, there can be only two reasons. 

The first reason is that one does not continue the meditation practice after going home. If you learn physical exercises or pranayama but don't practice it after returning home, how will these exercises or pranayama benefit you? Similarly, if one completes a course but does not practice in the morning and evening, one will not gain any benefit. 

The second reason is that one practices morning and evening but does not practise properly. Out of ignorance, one starts playing the game of sensations. What does it mean to play the game of sensations? It means that one meditates with the aim to get rid of unpleasant sensations and to obtain pleasant ones. Whenever there are gross unpleasant sensations, one feels disappointed and one reacts with aversion to these sensations. Whenever one gets a flow of subtle sensations throughout the body, one is overjoyed and reacts with craving towards these sensations. 

This is what we do in daily life: we become happy when we like something and become agitated when we don't like something. We are reinforcing the same pattern of craving and aversion, this time towards the sensations. This means that one has not understood Vipassana. One should understand Vipassana properly and then practice it to get the real benefit. 

🌷 4) Question: Will all saṅkhāras [mental reactions] give the same results? 

Goenkaji: Oh no, not at all! How can they be the same? The result will be of the same kind and the same strength as that of thesaṅkhāras. Broadly, these saṅkhārās are of three types. 

The first is similar to drawing a line on water. As soon as the line is drawn, it disappears. We draw the line, it disappears; we draw another line and that also disappears. Saṅkhāras of this type arise and pass away without causing much impact because they disappear almost immediately. 

The second type of saṅkhāras is similar to drawing a line on sand. If the line is drawn in the morning, it disappears by the evening due to the blowing of the wind or some other reason. However, it remains until the evening. Therefore, this type of saṅkhāra can cause some trouble but it will end soon. 

Finally, there are saṅkhāras similar to drawing a line on a stone with a hammer and chisel, which are so deep that they don't disappear even after many years. The result of such deep saṅkhāras will also be very powerful. These deep saṅkhāras result in future rebirth and cause great trouble. 

🌷 5) Question: You mentioned that we should choose a job or profession, which causes no harm to others. But the social system today is based on cheating and corruption. How is it possible to avoid corruption? 

Goenkaji: It is unfortunate that there is so much corruption and dishonesty in this country. However, this does not mean that we too should become a part of it. We should follow the example of the lotus that grows in mud, in water, but rises above the water. Not a single drop of water can stick to it. 

Similarly, we have to live a pure life in spite of living in a corrupt society. Whatever work we have to do, we will do it honestly. It will be difficult because the entire atmosphere is unfavourable. This is exactly what you are learning here. 

No matter how unfavourable the situation, you are your own masters: the masters of your mind, the masters of your future. You can create a good future for yourself. You can create heaven for all instead of hell. 

Therefore, however tough the situation, we will not commit any unwholesome deed, and automatically, Dhamma will start helping us.

http://www.vridhamma.org/en2004-12

सही माने में सुखी सुरक्षित

💐सही माने में सुखी सुरक्षित 💐

एक व्यक्ति धन- सम्पति संग्रह कर आसक्त(attachment) होता है। सोचता है, इनके सहारे मेरा भविष्य सुरक्षित रहेगा। 

अनागत काल(future) में मुझे कोई कष्ट नही होगा।एक व्यक्ति पुत्र-कलत्र, बंधू- बांधव संग्रह कर आसक्त होता है। सोचता है इनके सहारे मेरा अनिष्ट नही होगा। संकट में भाई शरण देगा, पुत्र रक्षा करेगा।लेकिन जब दिन पलटते हैं तो अपने को असहाय पाता है। न संग्रहित धन काम आता है, न पुत्र, बंधू रक्षा कर पाते हैं। अपने कर्म- संस्कारो का दुखद प्रतिफल स्वयं ही भुगतना पड़ता है। किंचित भी सुखी नही रह पाता।

🌺एक व्यक्ति धर्मपूर्वक परिवार पोषण करता हुआ शील का पालन करता है, समाधि का अभ्यास करता है, प्रज्ञा में स्थित होता है, विपश्यना साधना द्वारा राग, द्वेष और मोह का संवर करता है, और इस प्रकार धर्म संग्रह करता है, धर्म की शरण जाता है। उसके भी कभी दिन पलटते है, पूर्व के दूषित कर्मो के दुखद फल आते हैं।न धन काम आता है, न भाई साथ देता है, न पुत्र रक्षा करता है। 

परंतु संग्रह किया हुआ धर्म सहायक बनता है,  आचरण द्वारा रक्षा किया हुआ धर्म रक्षा करता है। धर्म धैर्य के साथ संकट का सामना करता है। बुरे दिन देर तक टिक नही पाते। खोया हुआ धन लौट आता है, आँख बदले हुए भाई बंधु फिर मिल जाते हैं।मुँह फेरे हुए पुत्र फिर आज्ञाकारी हो जाते हैं। सारा वातावरण अनुकूल हो जाता है। 

ऐसा व्यक्ति सही माने में सुखी सुरक्षित रहता है...इस लोक में भी, परलोक में भी और सारे लोको के परे भी।

Meditation for Young Minds.(How meditation helps the mind)

Meditation for Young Minds.(How meditation helps the mind)

Questions and Answers.

💐Q1. What is the mind?

The mind is what thinks!

The mind can be helpful or harmful.

If the mind has poor habits, it will have negative feelings towards others.

If we make the effort to train the mind to improve itself, the thoughts will be more good-natured and loving towards others and ourselves.

💐Q2. How can the mind improve?

The mind can purify itself.

A part of the mind is always observing what is happening and it can do the task of improving the mind.

If it learns to observe things as they are, then it will understand that when there are negative thoughts or emotions, the mind is distressed. As this observing part of the mind becomes stronger, the reacting parts of the mind become weaker.

The mind becomes more pure and the suffering is removed.

💐Q3. How can Anapana meditation help?

You observe the breath coming in and going out, without allowing any other thoughts.

Usually when pleasant thoughts come in the mind, we want something, and with unpleasant thoughts, there is dislike.

But when we are simply observing the breath, even for a few moments, there are no negativities polluting the mind.

As these moments of purity become longer, the mind gradually becomes cleaner.

It is initially at the surface level, but this prepares you to later practise Vipassana meditation, which will clean down to the roots.

💐Q4. How can we keep focused when the mind is full of thoughts?

That is exactly why we meditate.

If the mind was already able to stay focused, you would not need to meditate.

The mind keeps wandering – this is its habit.

All kinds of thoughts come, mostly about the past or the future.

The important thing is how soon we become aware the mind has wandered.

Our job is to keep bringing the mind back to observing the breath.

💐Q5. What is pure breath?

Pure breath is when there is only breath.

The moment something else, like a word or an image, is added to the breath it becomes impure.

In Anapana meditation, we work only with pure breath, nothing else added.

💐Q6. What is natural breath?

The flow of breath that happens naturally, without making any extra effort.

It may be soft or hard, slow or fast, but we never try to change how it is.

The natural breath comes in and goes out without any effort on our part.

Our job is just to observe it.

💐Q7. Why do we observe only the breath?

Because we want to know the truth about ourselves.

By meditating with only pure breath, and nothing else, we start to experience this truth.

Our breath is related to our body and also to our mind.

We are observing the breath, and in the process, we begin to know our mind.

When thoughts come in the mind, the mind reacts to these thoughts, and the breath changes.

When we get angry or upset, we notice that the breath becomes harder and faster.

As the mind calms down, the breath returns to normal.

As we understand the mind through observing the breath, we are able to strengthen our good qualities.

💐Q8. What are the qualities of a pure mind?

A pure mind is full of love, goodwill and compassion for everyone. It does not generate anger, ill-will, hatred or greed.

With a pure mind, our thoughts and actions are kind and helpful to ourselves and others.

Hindrances, obstacles on the way: 5 strong enemies which try to overpower you and stop your progress.

💐 Hindrances, obstacles on the way:  5 strong enemies which try to overpower you and stop your progress. 

🌷 1&2 ) Craving and Aversion. 

The purpose of practicing Vipassana is to eliminate these two basic mental defilements, yet they may arise even while you meditate, and if they overwhelm the mind, the process of purification stops. You may crave for subtle sensations, or even for nibbana; it makes no difference. 

Craving is a fire that burns, no matter what the fuel; it takes you in the opposite direction from liberation. 

Similarly, you may start generating aversion towards the pain that you experience, and again you are off the track.

🌷 3) Laziness, drowsiness. 

All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. 

You must fight to prevent this enemy from overpowering you. 

Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.

🌷 4) Agitation.

 

 All day you run here and there, doing anything except meditation.

 Afterwards, you realize that you have wasted time, and start crying and repenting.

But on the path of Dhamma there is no place for crying. 

If you make a mistake, then you should accept it in front of an elder in whom you have confidence, and resolve to be careful not to repeat the mistake in future.

🌷 5)Doubt.

Either about the teacher, or about the technique, or about one's ability to practice it. 

Blind acceptance is not beneficial, but neither is endless unreasoning doubt. 

So long as you remain immersed in doubts, you cannot take even one step on the path. 

If there is anything that is not clear to you, do not hesitate to come to your guide. 

Discuss the matter with him, and understand it properly. 

If you practice as you are asked to, the results are bound to come.

मैत्री-भावना

-

🌺मैत्री-भावना 

--------------------

यह "मंगल-मैत्री" की साधना है इसे "पुण्य-वितरण" की साधना भी कहते हैं. जब भी कोई साधक धर्म के मार्ग पर आगे बढ़ता है, तो दो-चार बातें अनुभूतियों से स्पष्ट हो जाती है. एक तो यह कि मै जब-जब मन में विकार जगाता हूँ, तब-तब बड़ा व्याकुल हो जाता हूँ और ये व्याकुलता अपने तक सीमित न रखकर औरों को भी बांटता हूँ सारे वातावरण को और जो मेरे संपर्क में आये उसको व्याकुल बना देता हूँ. जीवन भर स्वयं भी दुखी रहा औरों को भी दुखी बनाया. इसका प्रमुख कारण मेरी (मेरे अहंकार के प्रति) आसक्ति है. 

🌹

साधना करने पर अहंकार थोडा-थोडा पिघलता है, चित्त का मैल थोडा-थोडा उतरता है, चित्त में थोड़ी-भी निर्मलता आती है तो औरों के प्रति प्यार उमड़ता है, अपना अहंकार जो टूटता है. भीतर से थोड़ी-सी भी सुख शांति महसूस होती है, तो जी चाहता है कि अपना यह सुख औरों को भी बांटू, मेरी सुख शांति में सभी भागिदार हों, जो पुण्य हासिल किया है उसका वितरण करूँ, ऐसा औरों के प्रति मंगल-भाव जागता जागता है, मैत्री जागती है, करुणा जागती है. 

🍁

प्राणी जगत का सर्वोच्च प्राणी ब्रह्मा सदैव अनन्त मैत्री में विहार करता है, अनन्त करुणा में विहार करता है, अनन्त मुदिता में विहार करता है, अनन्त उपेक्षा (समता-भाव) में विहार करता है. यह उसका स्वभाव है. इसलिए इन चारों को ब्रह्मविहार कहते हैं. सभी मनुष्यों के भीतर भी ये सद्गुण समाये हुए हैं, लेकिन वे विकसित नहीं हुए हैं, बीजरूप में समाये हुए हैं. ये विकसित इस कारण नहीं होते, क्योंकि चित्त पर मैल की परतें पड़ी हुयी है. साधना करने से मैल की परत पर परत उतरती जाती है, मैल उतरते-उतरते एक समय ऐसा भी आएगा कि गहराई में मोटी-मोटी चट्टानों की तरह चढ़ा हुआ मैल भी टूटता जाएगा – तब भीतर से प्यार का एक झरना फूटेगा और इसी प्रेम के स्फुरण से प्रतिक्षण 'मैत्री ही मैत्री' 'करुणा ही करुणा' जागेगी. इस स्फुरण को - इन्हीं तरंगों को - पुलक-रोमांच को - प्यार के भावों से - मंगल के भावों से भरेंगे – सब का मंगल हो – सब का कल्याण हो – सारे प्राणी सुखी हों – विकारों से मुक्त हों. सारे प्राणी – दृश्य हों, अदृश्य हों, मनुष्य हों, मनुष्येत्तर हों सब का मंगल हो, कल्याण हो - इन भावों से - इन तरंगों से अपने मानस को भर लेंगे. 

साधक देखेगा की सारा शरीर तरंगों से, पुलक रोमांच से भरने लगा, और जल्दी ही ऐसी स्थिति भी आएगी कि ये तरंगें शरीर की सीमा तक ही सीमित नहीं रहेगी. शरीर के पोर-पोर से तरंगे फूटेंगी और आस-पास के वातावरण में व्याप्त हो जाएगी. ऐसे वातावरण में व्याकुल व्यक्ति भी शांति महसूस करेगा. 

🌻

कोई परिवार इतना भाग्यशाली हो जिसके सभी सदस्य सामूहिक साधना कर "मंगल मैत्री" का अभ्यास करते हों, तो बड़ा कल्याण होगा. जीवन के मार्ग में चलते-चलते परस्पर मनमुटाव भी हो ही जाता है, मैत्री के अभ्यास से उठेंगे तो सारा मनोमालिन्य धुल जाता है – वैरभाव दूर हो जाता है. प्यार ही प्यार उमड़ता है – ऐसे घरों में सही मायने में देवता रमण करते हैं.

Law of Nature- Vipassana

💐🌷 Goenkaji: "… if you believe in the law of nature, that as you sow, so you will reap, then certainly they do. Anybody who is suffering must have done something wrong in the past. But this should not make you feel, "I will never come out of my misery, I have done so much wrong in the past and my destiny is such." All the past kamma that you have done is done. Your present kamma is important and so powerful. If you are a Vipassana meditator, have confidence. If a person like Angulimāla, who had killed 999 people in this very life (and we don't know what he had done in the past), could eradicate his past kamma by the practice of Vipassana, why have pessimism? Have all the optimism. You have this wonderful technique by which you can come out of all your misery. §"

~For the Benefits of Many

http://www.vridhamma.org/uploadedfiles/BenefitofMany.pdf🌷💐